Penuel and slew the men of the city That is the Magistrates of the city as before he did in Succoth Vers 18. Then said he unto Zebah and Zalmunna What manner of men were they whom ye slew at Tabor Because it seems Gideon had heard that these kings had slain certain men of the Israelites that had retired themselves for shelter to some strong holds or caves in mount Tabor and feared they vvere his brethren because they amongst others sought to provide for the saving of their lives in those dangerous times as others did chap. 6.2 And the hand of Midian prevailed against Israel and because of the Midianites the children of Israel made them the dens which are in the mountains and caves and strong holds and had not been since heard of therefore he inquires thus concerning the men vvhom they had there slain And they answered As thou art so were they each one resembled the children of a king This may be meant of that likenesse of feature which is usually amongst brethren but plainly it intends that they were of a goodly and comely personage even as Gideon was and such as might well beseem men of a princely and Royall stock Vers 19. As the Lord liveth if ye had saved them alive I would not slay you The meaning is that he would have spared them because they had shown mercy to his brethren and hereby he expresseth his sorrow for his brethren and shews what little cause they had now to expect any mercy from him Vers 20. And he said unto Jether his first-born Up and slay them Upon him he imposeth this work rather then any other first that he might train him up even from his young years to draw his sword against the enemies of Israel and to be severe to those that should rise up against God and against his people secondly that it might be done by way of avenging the death of his brethren thirdly because it would adde if not to the pain yet to the dishonour of their death to die by such a hand Vers 21. Then Zebah and Zalmunna said Rise thou and fall upon us for as the man is so is his strength In this reply of theirs first they descant in a kind of scornfull manner upon that command of Gideons setting a child to take away their lives whereas indeed this his young heire had scarce courage enough to look them in the face secondly they provoke Gideon as impatient of delay to rise upon them himself and rid them out of the way thereby discovering their contempt of death and how much they scorned to begge life and withall happely being loath to die by the hand of a child And took away the ornaments that were on their Camels necks As the memorials of this great victory Vers 22. Then the men of Israel said unto Gideon Rule thou over us both thou and thy sonne c. That is they offered to receive him to be their king and to settle the kingdome successively upon his posterity Vers 23. And Gideon said unto them I will not rule over you c. That is not as a king he judged Israel unto his dying day but it was the kingdome of Israel the regall power which they proffered and he now refused and that upon this ground because the accepting of this would have been in a manner a taking of the government out of Gods hand the Lord saith he shall rule over you Not that God rules not by kings as well as by other kind of Magistrates but because God had established this way of governing them by Judges who had not so great a degree of soveraignty and power over the people as kings usually have were extraordinarily called of God withall because God had in his Law expressed that in case they should desire a king they were to take him whom the Lord should choose Deu. 17.14 15 When thou art come to the land which the Lord thy God giveth thee and shalt possesse it and shall dwell therein and shalt say I will set a king over me like all the nations that are about Thou shalt in any wise set him a king over thee whom the Lord thy God shall chuse One from among thy brethren shalt thou set over thee thou mayest not set a stranger over thee which is not thy brother Therefore he takes this rash proffer of changing the government to be a shaking of Gods government because they went about to change it without Gods leave and refuseth to give any consent to it all which is evident by that which the Lord said of the Israelites desiring a King in Samuels dayes 1. Sam. 8.6 7. But the thing displeased Samuel when they said Give us a King to judge us and Samuel prayed unto the Lord And the Lord said unto Samuel Hearken unto the voice of the people in all that they say unto thee for they have not rejected thee but they have rejected me that I should not reigne over them Vers 26. And the weight of the golden ear-rings which he requested was a thousand and seven hundred shekles of gold c. Which is esteemed to be according to the account of our weight 2380 pounds it is not impossible that all this should be spent in the making of one ephod as it is said vers 27. especially if it were made as that of Aarons with a brestplate set with so many precious stones of great value Exod. 28.15 16.17 But the words will well enough bear that of part of this gold now given him he made an ephod Vers 27. And Gideon made an ephod thereof and put it in his city Not a linen ephod but such a one as that which was made for the high priest of gold blue purple scarlet c. Exod. 28.6 It is probable enough that he intended it onely as a memoriall of this their victory over the Midianites the monument being of the very prey which was there taken though afterwards it became a snare both to him and to his house But why then did he make an ephod rather then any other monument this indeed seems to imply that his purpose was to make use also of this ephod either in offering sacrifices in his own house and then under this ephod all the priestly garments may be comprehended or else thereby to enquire what the will of the Lord was according to the judgement of Urim Not considering that this previledge was onely annexed to Aarons ephod wherein was the brestplate of judgement with the Urim and Thummim and therein therefore he sinned greatly and brought Gods wrath upon his posterity And all Israel went thither a whoring after it c. Either they went thither as to a famous Oracle to inquire concerning the will of God in any doubtfull cases or else drawn with the superstitious conceits they had entertained of this ephod they set up there a place of sacrificing contrary to the expresse letter of the Law of God or else they resorted
verse though called there by another name Vers 11. But Jeush and Beriah had not many sonnes therefore they were in one reckoning c. That is they were joyned together and counted as one family and that because there were not many of their posterity Vers 13. Aaron was separated that he should sanctifie the most holy things he and his sonnes for ever c. That is he and his posterity were set apart to the work of the priesthood to be imployed about the most holy things according to the holy ordinances which God had appointed Vers 24. These were the sonnes of Levi c. from the age of twenty years and upward To wit when they came to serve in the Temple for though at this time when they were assigned to their severall imployments they were onely numbred that were thirty years old and upward vers 3. yet before his death David gave order that in each family and office of the Levites all of twenty years old and upward should be taken in to the service of the Temple vers 27. For by the last words of David the Levites were numbred from twenty years old and above and the reason is prefixed vers 25 26. For David said The Lord God of Israel hath given rest unto his people that they may dwell in Jerusalem for ever and also unto the Levites they shall no more carry the tabernacle nor any vessels thereof c. see the note ver 3. Vers 28. Because their office was to wait on the sonnes of Aaron for the service of the house c. and in the purifying of all holy things c. That is the washing and cleansing both of the holy places and vessels yea and the sacrifices before they were offered by the priests upon the altar Vers 29. And for all manner of measure and cise That is the Levites also took care to see that those things that were employed in the service af the Temple as fine floure and wine and oyle for the meat offerings c. should be given to the priests according to that weight and measure appointed by the law for to some sacrifices there was a greater measure of these required and to some lesse see Numb 15.4 6 9. and Levit. 23.13 and the Levites were to look that the just measures was observed in all these things yea many Expositours conclude from hence that the Levites had the overseeing of all publick measures and kept the patterns or standard of them in the Temple whence they say it is that the just shekel is called the shekel of the sanctuary Exod. 30.31 CHAP. XXIIII Vers 3. ANd David distributed them both Zadok of the sonnes of Eleazar c. That is David distributed all the priests the sonnes of Aaron into two parts all that were of the sonnes of Eleazar in one over whom Zadok was the chief and all that were of the sonnes of Ithamar in the other over whom Ahimelech was chief to wit under the high priest who accordingly attended in the Temple according to their offices in their service Vers 4. And there were moe chief men found of the sonnes of Eleazar then of the sonnes of Ithamar c. That is there were more heads of families found among the sonnes of Eleazer then among the sonnes of Ithamar and consequently being to divide the priests into twenty foure orders or courses in each of which there was one to be the chief and head of the rest he appointed sixteen of these courses among the sonnes of Eleazar and but eight among the sonnes of Ithamar Vers 5. Thus were they divided by lot one sort with another c. That is having divided the priests into twenty foure parts those of Eleazer into sixteen parts and those of Ithamar into eight there were lots cast amongst these divisions promiscuously not preferring those of one Image before those of another to determine both which of these companies should serve first and which second and so in order each company being to serve a week and then to go out and also which of those that were heads of families in each company should be the chief of that company and so the first company was chosen by lot and the lot fell upon Jehoiarib to be the head of that company which was thenceforth called the course of Jehoiarib and so after the same manner in all the rest Vers 10. The eighth to Abijah Of this course was Zachariah the father of John the Baptist Luke 1.5 Vers 19. These were the orderings of them in their service to come into the house of the Lord according to their manner under Aaron their father c. That is as Eleazar and Ithamar did in former times discharge the work of the priesthood in the house of God under Aaron their father so did these sonnes of Eleazar and Ithamar now in their courses discharge the same work after the same manner or else the meaning of these words is onely this that after their manner that is week by week chap. 9.25 or after the manner appointed in the Law these priests in their severall courses did all discharge the work of the inferiour priesthood being all of them under the command of the high priest who is here called Aaron because he held the same place that Aaron formerly did Vers 20. And the rest of the sonnes of Levi were these c. Having in the former part of the chapter expressed the severall courses of the priests here now are added the severall families of the rest of the sonnes of Levi that were not priests to wit the Levites and as some conceive who they were of those families that were heads of the severall companies of the Levites that were to serve in the Temple in their turns and courses as the priests also did or rather because the Gershonites were set down before chap 23.7 these that are here added are said to be the rest of the sonnes of Levi to wit the Kohathites and Merarites who especially attended upon the Priests Vers 31. These likewise cast lots over against their brethren the sonnes of Aaron That is as the priests being divided into twenty foure companies there were lots cast for them as is above-said vers 5. so was it on the other side with the Levites too according to the severall employments whereto they were set a part they were divided into twenty foure divisions and lots were cast who should attend the service in the first course coming in and going out with the first course of the priests and so who should be in the second course with the second course of priests c. This is expressed concerning the singers in the next chapter and the like it seems therefore was done both for the porters and those that attended upon the priests and did the other work of the Lord chap. 23 4 5. In the presence of David the king and Zadok and Abimelech and the chief of the fathers of the priests and Levites even the
the stream of a river it seems they chose this word to discover them by upon their desire to passe over the foards of the river Jordan And there fell at that time of the Ephraimites fourty and two thousand This was done in the land of the half tribe of Manasseh without Jordan and because we reade of a place in their countrey that was called the wood of Ephraim 2. Sam. 18.6 we may well conceive that it was so called because of this notable slaughter of the Ephraimites there Vers 15. And was buried in Pirathon in the land of Ephraim in the mouth of the Amalekites So called as it seems because the Amalekites had formerly 〈…〉 that mountain CHAP. XIII Vers 1. ANd the children of Israel did evil again in the sight of the Lord c. This Apostacie of the children of Israel was doubtlesse in the dayes of Ibzan the next Judge after Jephthah chap. 12. vers 8. as may appear by the computation of those fourtie years wherein the Philistines oppressed Israel mentioned in the following words And the Lord delivered them into the hand of the Philistines fourtie years for the twenty years wherein Samson judged Israel must necessarily be accounted one half of these fourtie years of the Philistines oppression as is evident chap. 15. vers 20. And he judged Israel in the dayes of the Philistines twenty years and the other half to wit the other twenty years must needs begin before Samson was born to wit about the fifth yeare of Ibzans judging Israel for when the Angel appeared to Samsons mother the Philistines oppressed Israel whence he tells her for her comfort verse 5. that he should deliver Israel out of the hands of the Philistines And indeed Jephthahs slaying two and fourty thousand of the Ephraimites chap. 12. vers 6. must needs be a great weakning to the Israelites in those parts and was like enough to encourage the Philistines to invade their land within a short time after Jephthah was dead Vers 2. And there was a certain man of Zorah of the family of the Danites whose name was Manoah So that Samson the sonne of this Manoah was of the tribe of Dan This tribe bordering upon the land of the Philistines was most exposed to their incursions and therefore God was pleased now to raise up a Judge for the Israelites out of this tribe to wit Samson the sonne of this Manoah to whose exploits against the Philistines some conceive that Jacob had respect in that his prophecy concerning this tribe Gen. 49.16 17. Dan shall Judge his people as one of the tribes of Israel Dan shall be a serpent in the way an adder in the path that biteth the horse heels so that his rider shall fall backward Vers 3. And the Angel of the Lord appeared unto the woman and said unto her behold now thou art barren c. He first mentions her barrennesse that the following tydings concerning her conceiving with child might be the more joyfully received by her it is a great question among Expositours what this Angel of the Lord was that now appeared to Manoahs wife some conceiving that it was a created Angel and that because as they say he afterwards chargeth Manoah not to sacrifice to him but to the Lord vers 16. If thou wilt offer a burnt offering thou must offer it unto the Lord. And others again conceiving that it was the very sonne of God that great Angel of the covenant and that because vers 18. he saith his name was secret or wonderfull but especially because vers 22. Manoah saith they had seen God and vers 23. his wife calls him the Lord that is the Jehovah and indeed though these be not unanswerable proofes yet considering that it is unquestionably evident in other places that in these times the sonne of God did usually appear to other the servants of God I should judge it most probable that it was he that did now also appear in the shape of a man to the wife of Manoah Vers 4. Drink not wine nor strong drink and eat not unclean any thing Because her child was to be a Nazarite from the wombe as it follows vers 5. therefore she might not eat or drink those things that were unlawfull for the Nazarites to wit neither whilst she was with child nor whilst she gave suck in regard that all that time that which she did eat or drink was for the nourishment of her child too Indeed by the unclean meat forbidden her may be meant any meat forbidden in the Law Levit. 11. for it is no wonder though the Angel charges her to beware of such meats which were unlawfull for any Israelite to eat as well as Nazarites first because it is likely in these times so full of confusion and disorder both this and many other of Gods Laws were altogether disregarded by the people in generall secondly because though such meats were unlawfull for any Israelite yet much more for Nazarites But yet here I rather think such meats are meant as were unclean for the Nazarites though not for others such as were grapes moist or dryed yea any meats that were made of the vine tree from the kernel even to the husk Num. 6.3 4. He shall separate himself from wine and strong drink and shall drink no vinegar of wine or vinegar of strong drink neither shall he eat any liquour of grapes nor eat moist grapes or dried All the dayes of his separation shall he eat nothing that is made of the vine tree from the kernel even to the husk Concerning which Law see the note there Vers 5. The child shall be a Nazarite unto God from the womb This is a commandment not a prediction as is also the other clause before no rasour shall come on his head for we see his hair was afterwards cut off chap. 16.19 And she made him sleep upon her knees and she called for a man and she caused him to shave off the seven locks of his head and she began to afflict him and his strength went from him And he shall begin to deliver Israel out of the hand of the Philistines It is said here that Samson should begin to deliver Israel out of the hand of the Philistines first because the Israelites were many years oppressed by the Philistines and the Lord sent them no saviour till at length Samson when he came of age was stirred up by the spirit of God to undertake this work and so he was the first that did any thing towards the foiling of the Philistines secondly because though he did not wholy vanquish them for after Samsons death they did often infest annoy the Israelites yet did he so farre weaken them especially by the last blow that he gave them at his death when he slew all their Princes and many of the people that they scarse ever recovered their former strength and thirdly because the work of shaking off the yoke of the Philistines that was begun by
king his master and standing out in rebellion against him And secondly for giving entertainment to fugitive servants that were run away from their Lords and masters Vers 13. And David said unto his men Gird you on every man his sword As having vowed to go immediately to Nabals house and there utterly to destroy both Nabal and his family for so much is afterwards expressed ver 21 21. Indeed this was a bloudy and unlawfull vow as himself afterwards confessed for it belonged not to him to revenge himself upon those that had wronged him and besides Nabals churlishnes and base covetousnesse were not sins to be punished with death much lesse were his innocent family to be slain for his offence But David was now in a fury and rage even he that could with such wonderfull patience endure all the wrongs that Saul had done him could not now over-master his passions but being exceedingly enflamed with wrath nothing would satisfie him but the death of Nabal and all his family Vers 20. She came down by the covert of the hill and behold David and his men came down against her c. That is she came down in a hollow way wherein by reason of the covert of the hills she could neither see David and his men coming down on the hill right against her nor could they see her and so they discovered not one another till they met together Vers 22. So more also do God unto the enemies of David if I leave of all that pertain to him c. That is let the Lord deal with mine enemies as I shall be constant in performing what I have resolved on not to leave any alive that belong to Nabal by the morning light to wit either by prospering them if I do it not or by destroying them together with Nabal if I do it According to the ordinary manner of using this form of imprecation the curse should have been wished upon himself So and more also do God unto me if I leave c. as we see Ruth 1.17 concerning which see the note there But naturally men are loth to pronounce a curse upon themselves which happely caused David rather in the imprecation to mention his enemies as we see in these times what strange expressions in their execrations some men will use even out of a naturall lothnesse to curse themselves Would I might never swear As I hope to be saved c. but by this means Davids speech is somewhat confusedly intricate and his meaning not so clearly expressed as for that expression any that pâ—sseth against the wall thereby he meant that he would not leave so much as a dog of all that he had or else it is meant of all the males in his family both men and children but most Expositours understand it according to the first exposition because Davids saying that the Lord had kept him back from hurting Abigail vers 34. doth plainly imply that he resolved to kill both males and females Vers 24. Vpon me my Lord upon me let this iniquity be Thus by desiring that his displeasure might fall upon none but her whose innocencie and solicitous care to satisfie his desires he might clearly see she doth in a sweet and elegant manner seek to save her whole family from the revenge he had resolved upon for her innocencie and simplicity she knew would secure her that he would not punish her that had not deserved it Vers 25. For as his name is so is he Nabal is his name and folly is with him Herein she would imply that he was not worthy of Davids anger and therefore not to be regarded for wisemen alwayes judge the contempt and reproches of children and fools not worth the minding Vers 26. Seeing the Lord hath withholden thee from coming to shed bloud and from avenging thy self That is seeing God by his providence hath sent me forth to stay thee from seeking thine own revenge which she puts him in mind of as a strong inducement to appease his wrath Now let thy enemies and they that seek evil to my Lord be as Nabal that is thou giving over thine own quarrell may all thine enemies be as vild and hatefull to God and man as weak and unable to hurt thee and as sure to be punished by the hand of God as Nabal is or as thou didst intend Nabal should have been So that one principall thing implyed in these words I conceive is this that if David would commit his cause to God and not take revenge on Nabal himself then God would certainly do it for him as we see indeed it fell out vers 38. when God struck him with sudden death Vers 27. This blessing which thy handmaid hath brought unto my Lord let it even be given unto the young men Herein she modestly extenuates the worth of her gift as noâ— being a present good enough for David onely she desires he would accept them and bestow them amongst his followers Vers 28. For the Lord will certainly make my Lord a sure house because my Lord fighteth the battels of the Lord c. That is the battel 's undertaken by warrant from the Lord and in the just defence of the Lords own cause and people but why is this added concerning the prosperous estate to which the Lord would raise David Surely that having laid this ground she might thence inferre what she addes afterwards vers 30.31 to wit what an advantage it would then be to him not to have his conscience rising upon him for shedding innocent bloud as it would doubtlesse if he should seek to revenge himself as he had determined Vers 29. Yet a man is risen to pursue thee and seek thy soul but the soul of my Lord shall be bound in the bundle of life with the Lord thy God That is the Lord shall make precious account of thy life and shall carefully preserve it because men are wont to bind up those things in bundles which they are carefull to keep and so lay them up charily where no body may meddle with them hence is this expression concerning the provident care of God over David for the preservation of his life The soul of my Lord shall be bound in the bundle of life with the Lord thy God he was but a man as great as he was that sought to cut him off and that mans rage must needs be vain that seeks to destroy him whom the Lord God hath undertaken to preserve Vers 31. This shall be no grief unto thee nor offence of heart unto my Lord c. That is thou shalt not have this to trouble thee That thou hast shed bloud causelesse c. and so withall she implies that if he did go on in his vow this would be hereafter a continuall vexation to him and deprive him of all the comfort he might otherwise enjoy in the great good that God would do for him Then remember thine handmaid That is remember that which I have said and think of
concubine should be provided for the king to lie in his bosome which may be one reason too why they advised she should be a virgin as having respect therein to the honour of the king as for that which is also said of her attendance upon him And let her stand before the king and let her cherish him this I conceive the Physians added partly because they would shew that besides the principall end they aimed at in this counsel they gave such a young wife might be a great comfort and help to him in his weaknesse by waiting on him and ministring unto him such things as he had need of and partly because the performance of these services might mediately conduce to the end principally intended in as much as they might gain upon the affections of David and so his heart cleaving to her he might take the more delight in her lying in his bosome the means appointed for the cherishing of his cold body Vers 3. So they sought for a fair damosel throughout all the coasts of Israel and found Abishag a Shunammite That is of Shunem a city in the tribe of Issachar Josh 19.18 where afterward dwelt that honourable matron that made so much of the prophet Elisha 2. Kings 4.8 Vers 4. But the king knew her not This is expressely noted first as a clear evidence of the kings continuing weaknesse and secondly to shew the reason why Adonijah did after his fathers death desire to have this Abishag to wife to wit because his father had never known her which made him think that he might lawfully marry her though she had been his fathers wife or concubine Vers 5. Then Adonijah the sonne of Haggith exalted himself saying I will be king It was now doubtlesse generally known in the court that David by Gods appointment had given order that his sonne Solomon should succeed him in the throne of Israel for we see 1. Chron. 28.5 c. before he was bedrid in a solemn assembly of all the princes and captains of Israel he did openly make known both Gods command and his purpose in this particular now Adonijah being the eldest of Davids sonnes then living grudging at this resolved to prevent it and to make himself king before his fathers death for besides that Solomon was young and born of a mother formerly attainted with adultery his father was now bedrid and near his end which would be a great advantage because he would not be able to stirre to make head against him and a fair pretence because his father could not live long and in that weaknesse he could not do the work of a king and then besides Joab that invincible and feared captain who was the chief cause of Absaloms overthrow was now discontented and was easily drawn unto his party in all which respects however Absalom had sped ill in the like attempt he made no question but he should carry the matter without resistance and therefore he exalted himself saying I will be king that is though he had no just title neither from God nor man yet he resolved that he would be king and to that end he presently made a conspiracie to effect what he had resolved making no conscience of crushing his fathers heart with sorrow even then when he lay already in such a sad weak condition but thus still God made good that 2. Sam. 12.11 Thus saith the Lord Behold I will raise up evil against thee out of thine own house and I will take thy wives before thine eyes and give them unto thy neighbour he shall lie with thy wives in the sight of this sunne And he prepared him chariots and horsemen and fifty men to runne before him As Absalom his brother had formerly done concerning which see the note 2. Sam. 15.1 Vers 6. And his father had not displeased him at any time in saying Why hast thou done so This is noted first because this was a great encouragement to Adonijah he presumed upon his fathers indulgence this it was that had marred him formerly and this it was that did now embolden him to do what he did and secondly because this circumstance did render this fact of his farre the more odious that he could deal so lewdly with a father that had loved him so dearly and had been so tender over him as David had been And he also was a very goodly man It is questionable what this word also hath relation to some conceive that it hath reference onely to that which went before concerning Davids fondnesse over Adonijah to wit that as that did embolden him to do what he did so did this also that he was a man of a goodly personage and therefore as himself judged the fitter to sway the sceptre and the more likely to find favour amongst the people and indeed that the goodlinesse of his person is here mentioned as another advantage that was in probability likely to promote his designe I make no question but yet this word also I conceive hath reference to Absalom too for though there be no expresse mention of Absalom in the foregoing words yet there was an intimation of him in the fifth verse where the very same words are used concerning Adonijahs pomp that were formerly used concerning Absaloms He prepared chariots and horsemen and fifty men to runne before him which was as much in effect as if it had been said as Absalom when he intended to get the kingdome from his father put himself upon an extraordinary excessive way of pomp and state and princely attendance thereby to get himself the name of a gallant prince and so to ingratiate himself amongst the common people so did Adonijah too and so in relation to this it follows here And he also was a very goodly man that is as Absalom was a proper handsome goodly man 2. Sam. 14.25 and this was one of the main things that raised his ambitious thoughts to look after the crown so it was with Adonijah too He also was a very goodly man and this likewise had some influence into this attempt of his to make himself king first because this puffed him up with an high conceit of himself as thinking that God had made him to be above others and fitted him to sit in the throne and to sway the sceptre of Israel secondly because this was one of those things that had made his father so extremely fond of him and now he hoped it would prevail with him too and thirdly because for this he expected to find the more favour amongst the people see the note 2. Sam. 14.25 And his mother bare him after Absalom That is the next sonne that David had after Absalom was this Adonijah by his wife Haggith and so Absalom being dead he was Davids eldest sonne and to him therefore as the next heir the kingdome he thought did of right belong Vers 8. And the mighty men which belonged to David were not with Adonijah That is the Cherethites and Pelethites
Elisha had afforded the kings in their distresse chap. 3.16 c. had brought him into great credit at court And she answered I dwell among my own people In this answer is implyed that she needed not his help in this kind as intimating First that she lived contentedly and was not ambitious of any better condition then that she enjoyed in a private quiet life amongst her own neighbours Secondly that she lived peaceably not having occasion to complain or seek relief from higher powers not amongst enemies but neighbours and friends in a mean condition nor so high as to be envied nor so low as to be trodden on Thirdly that if she should have occasion to seek help she could not want friends that would do what one man may do for another yet afterward it was well she found a friend in court chap. 8.3 4. to wit when Gehazi obtained that her land should be restored to her Vers 14. And he said What then is to be done for her That is when Gehazi brought back to Elisha this answer of the Shunamites he asked Gehazi what else then there was wherein they might gratifie her wherein also it is well worth the noting that though Elisha were so great a prophet yet he would vouchsafe thus to consult and advise with his servant Vers 15. And when he had called her she stood in the doore To wit as out of modesty she would not presently rush into the prophets chamber though it were in her own house but stood at the doore till either he should come out to her or call for her in Vers 16. And he said About this season according to the time of life thou shalt embrace a sonne This phrase thou shalt embrace a sonne implyed not onely the birth of the child but also the safety of the child and mother the time is expressed much in the same words as in the promise that was made to Abraham concerning the birth of Isaac Gen. 18.10 of which see the note there Nay my lord thou man of God do not lie unto thine handmaid As if she had said O that God would grant that it might be so but my lord thou man of God do not deceive thy handmaid with vain hopes she knew well that the holinesse of the prophet could not stand with wilfull lying yet perhaps she might feare it was spoken for tryall onely and therefore as being divided betwixt hope and feare she desires to be satisfied whether she might assure her self of what he had promised for so it is expressed vers 28. Then she said did I desire a sonne of my lord did I not say Do not deceive me Vers 21. And she went up and laid him on the bed of the man of God c. All this she did either as hoping the child might be restored to life by being laid upon the prophets bed or rather thereby to hide this occasion of grief from her husband and family lest they should hinder her in her intended designe of going to the prophet as confidently hoping by the prayers of that prophet on whose bed she had laid her dead child to receive him restored to life again and perhaps the rather because she had heard how Elijah had restored to life a widows dead child 1. Kings 17.21 Vers 23. And he said Wherefore wilt thou go to him to day it is neither new moon nor sabbath c. This he saith because on those dayes they did usually go to the prophets to be instructed and seldome at other times which made him wonder why she should desire to go now and hereupon she answered It shall be well as if she had said do not trouble your self my journey doubtlesse shall be for good and therefore I pray give way to it Vers 26. Run now I pray thee to meet her and say unto her Is it well with thee Because she came in such haste at an unusuall time he feared something was amisse with her Is it well with the child and she answered It is well This she spake as it were to cut off her speech with Gehazi and as hastening to speak with Elisha himself and withall happely as perswading her self that this which God had done would be for good Vers 27. And when she came to the man of God to the hill she caught him by the feet Transported with the vehemency of her passion she fell down upon the ground and cast her arms about his leggs thereby expressing both first the reverent respect she bare to him as the disciples did when they cast their arms about Christs feet Matth. 28.9 secondly the unsupportablenesse of her sorrow and thirdly the vehemency of her desire to obtain help by his means in whom all her refuge and hope was and that she was resolved not to leave him till he had satisfied her desire as she expresses her self afterward vers 30. As the Lord liveth and as thy soule liveth I will not leave thee But Gehazi came near to thrust her away As apprehending that this uncouth carriage of her self towards the prophet was neither seemly for her nor him Vers 28. Then she said Did I desire a sonne of my lord did I not say Do not deceive me That is why was a sonne given us of thy own motion when I asked no such thing yea when I desired that thou wouldest not deceive me with vain hopes if now my misery must be greater by losing him then it would have been by remaining childlesse had I offended by too violent desire of a child I might have judged that to have been the cause why my child is now again taken away but being given freely without any request of mine why am I now so soon deprived of him Vers 29. Then he said to Gehazi Gird up thy loynes c. As they used to do in those countreys where they used long garments when they meant to make hast and for the same cause he is enjoyned not to stay to salute any body by the way Some think the cause of this enjoyned haste was to prevent Gehazies vain-glorious imparting of the businesse he was sent about to any body he should meet with by the way which might have proved a hinderance to the working of the miracle but that which others say is farre more probable namely that it was onely to make sure that the child might be restored to life before his death came to be known in the family that so the fathers grief might be prevented and the miracle withall might be concealed Vers 30. And the mother of the child said As the Lord liveth and as thy soul liveth I will not leave thee Though she did not oppose nor distrust altogether the course which Elisha had taken for the raising of the child for had she not given Gehazi the key of the prophets chamber wherein she had locked up the dead child vers 21. how could he have come at him to lay the prophets staffe upon his face yet as
upon his sonnes an austere rule of civilitie Jer. 35.6 that they should drink no wine nor build houses nor sow seed nor plant vineyards nor have any but should all their dayes dwell in tents and that as is most probable the better to preserve them from being corrupted with the growing luxury of those times and to inure them beforehand to hardnesse that they might be the better able to bear the misery which he foresaw the sinnes of the people would bring upon them It seems he was a man of great note especially for his piety in these times and therefore Jehu the rather desired to be countenanced by him and to have his approbation of his zealous proceedings whence it was that he took him into his chariot and carried him to Samaria onely first he questioned him whether he did from his heart approve of his proceedings or no Is thine heart right as my heart is with thy heart that is Is thy heart faithfull towards me as mine is towards thee Vers 19. But Jehu did it in subtilty to the intent that he might destroy the worshippers of Baal When Jehu had slain Ahab and all his posterity who had alwayes been the great promoter and supporter of the Baalites it is likely that in all places they began to shift for themselves and to hide their heads as fearing what he would do to them because therefore it would have been then hard to have any way surprized them severally and because withall the taking of any open way of violence against them might have caused some sedition in the kingdome he thought it the wisest way thus to catch them in a snare altogether by pretending for Baal and proclaiming a solemn assembly for his service but how farre this blemished his zeal against that horrible idolatry we may judge by that rule of the Apostle that we may not do evil that good may come of it Rom. 3.8 Vers 23. Search and look that there be here with you none of the servants of the Lord. This Jehu spake as pretending no doubt that he would not have the worship of Baal prophaned by the presence of any that were not cordiall to his service but withall intending to save them from the sword what ever they might deserve if curiosity perchance should have drawn any of them thither Vers 25. And it came to passe assoon as he had made an end of offering the burnt offering c. That is assoon as the chief priest of Baal had made an end of their sacrifice which they had undertaken by Jehues encouragement so long it seems Jehu deferred the execution that if they were not all yet come thither he might be the surer to have them all there ere the souldiers were let in upon them And went to the city of the house of Baal Many Expositours take this indefinitely to wit that the guard and the captains went into every city where there was any temple dedicated to Baal and beat down the temples and destroyed the images whence they say that is added vers 28. Thus Jehu destroyed Baal out of Israel But me thinks the words seem here rather to imply their going first to some citie near Samaria which was particularly dedicated to Baal where was Baals chief temple of which I conceive that is spoken vers 27. that they brake down the house of Baal and made it a draught-house unto this day for it is not probable that every house of Baal thoroughout the kingdome was turned into a jakes but onely his chiefe temple thereby to expresse their detestation of that idolatry wherewith the kingdome of Israel had been defiled Vers 30. And the Lord said unto Jehu c. To wit by some prophet that he sent unto him perhaps Elisha or the young prophet that was sent to anoint him though Jehu continued in the idolatry of Jeroboam yet because the suppressing of the idol-worship of Baal and the rooting out of Ahabs posterity was in it self a good service God promised here that kingdome to his heirs unto the fourth generation which was accomplished in the mediate succession of Jehoahaz and Jehoash and Jeroboam and Zachariah chap. 13.1 and chap. 14.16 and vers 29. Vers 32. In those dayes the Lord began to cut Israel short c. That is to abate their power and to make sore havock amongst the people for so this is explained in the next words And Hazael smote them in all the coasts of Israel and then no doubt did he exercise those inhumane cruelties upon the Israelites of which Elisha had foretold him chap. 8.12 I know the evil that thou wilt do unto the children of Israel their strong holds wilt thou set on fire and their young men wilt thou slay with the sword and wilt dash their children and rip up their women with child Vers 36. And the time that Jehu reigned over Israel in Samaria was twenty and eight years Whereof six years Athaliah reigned in Judah and Jehoash the sonne of Ahaziah the remaining two and twenty yeares CHAP. XI Vers 1. ANd when Athaliah the mother of Ahaziah saw that her sonne was dead she arose and destroyed all the seed royall That is all the princes of the bloud royall that were left Joram had killed his six younger brethren the sonnes of Jehoshaphat immediately upon the death of his father 2 Chron. 21.2 4. after that all his own sonnes save onely Ahaziah the youngest who succeeded him in the throne were either slain or carried away by the Philistines and Arabians 2. Chron. 22.1 again after that fourty two princes of the royall bloud Jehu had slain chap. 10.13 14. so that it may seem there were not many of the seed royall left Athaliah therefore that happily was left by her sonne Ahaziah to govern the kingdome when he went to help Joram in his warre taking this advantage of the ruines of this royall family did forthwith lay hold upon those few of the princes of the bloud that were left and slew them that so she might occupy the royall throne her self and so settle the worship of Baal in the kingdome of Judah which to her grief she saw was now rooted out by Jehu in the kingdome of Israel If these princes whom she slew had been onely the grandchildren of Jehoshaphat by some of his other sonnes and not by her husband Joram or had they been her husbands children by some other wives this fact had been the lesse to be wondered at but by the saving of her own sonnes sonne out of her hands to wit Joash the sonne of Ahaziah it is manifest that she spared not her own children and this indeed is most strange that she should be so unnaturall especially if we consider also that under the title of being protectour to her young grandchild Joash she might with more ease and safety have done what she list in the kingdome and so have made better use of his life then of his death but for this it may be answered first
reigne to wit when Azariah or Uzziah was made king of Judah is counted the seven and twentieth from his first designation to the crown of Israel or rather Azariah or Uzziah was not fully seated in the kingdome untill twelve years after the death of Amaziah see chap. 15.1 Vers 3. And he did that which was right in the sight of the Lord yet not like David his father c. That is he did to wit in the beginning of his reigne that which was for the substance of it approved of God but he did not do it as David did with an upright and perfect heart 2. Chron. 25.2 And he did that which was right in the sight of the Lord but not with a perfect heart he did that good he did out of respect to men or to his own advantage not out of a sincere desire of pleasing God such as his father was such was he his father a while out of a respect to men as long as Jehoiada lived did that which was right but out of a false hollow heart and so afterward fell away to idolatry and so did he Vers 4. Howbeit the high places were not taken away c. This is added by way of exception not to that which went immediately before of his doing all things as Joash his father did for his father Joash did not take away the high places no more then he did but to that which is said in the begining of the third verse that he did that which was right in the sight of the Lord to wit in the beginning of his reigne for as concerning this outward conformity which at first he yielded to the law of God herein he failed that he did not suppresse that superstitious worshiping of God in the high places Vers 5. And it came to passe assoon as the kingdome was confirmed in his hands c. It seems the murther of his father Joash chap. 12.20 21. was at least so farre approved and applauded by many of the people as the just judgement of God upon him for his apostacie to idolatry and especially for the death of Zachariah the sonne of Jehoiada that Amaziah at his first entrance upon the kingdome thought it good policie to dissemble his displeasure and give way to the time and so foâ—bore a while to punish the traitours but assoon as he perceived his government well established and found that the conspiratours howsoever the deed done was applauded as the handy work of God had neither any mighty partakers in their fact nor strong maintainers of their persons he on a sudden called them to an account and so without any tumult they were put to death Vers 6. But the children of the murderers he slew not c. Which is noted as one of those acts wherein he carried himself commendably in the beginning of his reigne he might well fear lest the children of those he now put to death might seek in after times to be revenged on him and yet he would rather hazard this then transgresse Gods law which enjoyned that the children should not be put to death for any fault of their parents Deut. 24.16 Vers 7. He slew of Edom in the valley of salt ten thousand and took Selah by warre c. Of this valley of salt see the note 2. Sam. 8.13 whether it were the happy successe of Joash king of Israel in his warres at this time against the Syrians that kindled in Amaziah a desire of undertaking some expedition wherein himself might purchase the like honour or what else it was that first put Amaziah upon this invasion of the Edomites it is not expressed sufficient cause he had of making warre upon them because in his grandfather Jehorams time they had rebelled and so continued unto this time and therefore considering of what importance the reducing of them to their former subjection would be he went forth against them and obtained a notable victory though he did not wholly subdue them the particulars of which enterprise are more fully expressed 2. Chron. 25.5 16. as first that though upon a view taken he found in his own kingdome three hundred thousand serviceable men for the warres yet thinking it the better way in point of policie to wage this warre chiefly by mercenaries he hired an hundred thousand able valiant men of the Israelites for an hundred talents of silver who were in those times by reason of their successefull warres against the Syrians become famous souldiers to go with him against the Edomites for which being reproved by a prophet that came to him and threatned with ill successe if he strengthened himself with the help of these men whom God did not love because they were idolaters though he prospered them in their warres against the cruell Syrians however he stuck a while at the losse of that great summe of money wherewith he had hired them yet at length he dismissed them and they enraged hereby to revenge this high disgrace as they esteemed it fell upon the cities of Judah in their return and slew three thousand of them and took much spoil Secondly that entring afterwards couragiously into the Edomites countrey with his own souldiers he obtained against them a notable victory wherein he not onely slew of them ten thousand as is here expressed but also took other ten thousand prisoners whom he threw from an high rock that very place perhaps which is here called Selah or the rock using it may be such severity against them because notwithstanding this his victory they still stood out and would not be reduced again under the subjection of the crown of Judah thirdly that when he returned home besotted by I know not what strange witchcraft he set up the idol-gods of the Edomites which among the other spoils he had brought away to be his gods and worshipped them and burned incense unto them for which being reproved by a Prophet he would not hearken to him but checked him for daring to meddle with him and so received from the Prophet that fearfull doom that God had determined to destroy him Vers 8. Then Amaziah sent messengers to Jehoash the sonne of Jehoahaz c. That is Amaziah puffed up with his late victory in his warres against the Edomites sent a proud challenge to Joash wherein he dared him to meet him with his best forces and give him battel most probable it is that the injurie done him by the Israelites whom he had dismissed when he undertook the late expedition against mount Seir was the first occasion that provoked him to quarrel with Joash 2. Chron. 25.13 But the souldiers of the army which Amaziah sent back that they should not go with him to battel fell upon the cities of Judah from Samaria c. and that this late wrong might also bring old matters into question namely the slaughter which Jehu the grandfather of this Joash had made amongst the princes of Judah and especially the title which the kings of Judah had to
severall courses for the severall services of the Temple and so by their turnes they attended in their severall places the work of Gods house Vers 23. So they and their children had the over sight of the gates of the house of the Lord namely the house of the Tabernacle by wards Some at one gate and some at an other Vers 25. And their brethren which were in their villages were to come after seven dayes from time to time with them That is the brethren of the foure chief porters mentioned vers 17. served by turns and every week one company went out and another company came in Vers 31. And Mattithiah one of the Levites who was the first born of Shallum the Korahite had the set office over the things that were made in the pans That is to look to the provision of flowre and such things as were kept in the treasuries and store-chambers requisite for these uses and to deliver them at times convenient to the priests by whom they were made ready and offered to the Lord. Vers 33. And these are the singers chief of the fathers of the Levites who remaining in the chambers were free That is the Levites they were also the singers in the Temple who were freed from all other imployments because they were continually imployed in that work Vers 35. And in Gibeon dwelt the father of Gibeon c. The stock of Saul is here again repeated to make way to the story of the kings which is begun with the death of Saul in the following chapter Vers 37. And Gedor and Ahio and Zechariah Called Zacher chap. 8.31 Vers 39. And Ner begat Kish and Kish begat Saul c. See the note chap. 8.33 CHAP. X. Vers 2. ANd the Philistines slew Jonathan c. See the note 1. Sam. 31.2 in which chapter many other passages of this chapter are explained Vers 6. So Saul died and his three sonnes and all his house died together That is all his servants and attendants that accompanied him in this warre 1. Sam. 31. 6. Vers 10. And they put his armour in the house of their gods c. That is in the house of Ashtaroth See 1. Sam. 31.10 Vers 12. And buried their bones under the oak c. Having first burnt their bodies See 1. Sam. 31.12 13. Vers 13. So Saul died for his transgression which he committed against the Lord even against the word of the Lord c. To wit both in not staying Samuels coming as he was appointed seven dayes when he warred against the Philistines and also in sparing Agag and the best of the spoil contrary to the Lords command in his warre against Amalek Vers 14. And enquired not of the Lord. See 1. Sam. 28.6 CHAP. XI Vers 1. THen all Israel gathered themselves to David unto Hebron c. To wit Ishbosheth being slain when David had already reigned seven years in Hebron for betwixt the death of Saul and this anointing of David by all the tribes of Israel many things are recorded in the foure first chapters of the second of Samuel which are here omitted now what needs explanation in these three first verses see in the notes upon 2. Sam. 5 1 2 3. Vers 4. And David and all Israel went to Jerusalem c. To wit to take the strong hold of Zion a part of Jerusalem which was still in the Jebusites possession see 2. Sam. 5.6 Vers 5. And the inhabitants of Jebus said to David Thou shalt not come hither Adding withall by way of derision except thou take away the blind and the lame of which see 2. Sam. 5.6 Vers 6. So Joab the sonne of Zeruiah went first up and was chief Joab was before one of Davids chief captains 2. Sam. 3.22 23. but not the Generall over all his forces or if he were it was not over all the forces of Israel but onely over the forces of Judah for till now the other tribes had not taken them for their king that honour was now conferred upon him for this service of his in taking the fort of Zion Vers 8. And he built the city round about even from Millo round about c. See 2. Sam. 5.9 Vers 10. These also are the chief of the mighty men whom David had c See 2. Sam. 23.8 Vers 11. Jashobeam an Hachmonite the chief of the captains he lift up his spear against three hundred c. Called also Adino the Eznite and the Tachmonite 2. Sam. 23.8 9. Vers 12. And after him was Eleazar the sonne of Dodo the Ahohite who was one of the three mighties c. The second of the first three see 2. Sam. 23.9 the third was Shammah 2. Sam. 23.11 whose name is not here expressed concerning whom and the brave exploit here mentioned of this Eleazar and Shammah see 2. Sam. 23.11 Eleazar when he had done slaying them was not able to take his hand from his sword Vers 15. Now three of the thirty captains went down to the rock to David c. See 2 Sam. 23.13 Vers 17. And David longed and said Oh that one would give me drink of the water of the well of Beth-lehem c. See the notes concerning this passage 2. Sâ—â— 23.15 16. Vees 19. These things did these three mightiest That is Davids three chief worthies yet some conceive that it is meant of the second three whereof Abishai was the chief 1. Because the words immediately following vers 20. And Abishai the brother of Joab he was chief of the three c. seem to have respect to that which went before 2. Because this is onely expressed thus 2. Sam. 13.17 These things did these three mighty men whence they inferre that they are here called the mightiest onely with respect to the thirty of whom or in regard of whom they were the mightiest not that they were the three chief of his worthies but the first exposition I conceive most probable see 2. Sam. 23.13 Vers 20. And Abishai the brother of Joab he was cheif of the three See 2. Sam. 23.18 Vers 22. Benaiah the sonne of Jehoiada the sonne of a valiant man of Kabzeel c. See 2. Sam. 23.20 Also he went down and slew a lion in a pit in a snowie day This may be added to intimate how the lion came to be shut up in a pit to wit the pits mouth being covered with snow as he was going over it he fell into it Vers 24. These things did Benaiah the sonne of Jehoiada and had the name among the three mightie See 2. Sam. 23.22 Vers 27. Shammoth the Harorite 2. Sam. 23.25 he is called Shammah the Harodite So also are many other of the following names much different from those in Samuel as may be observed by comparing both places together Vers 34. The sonnes of Hashem the Gizonite Jonathan the sonne of Shage the Hararite And Shammah the other sonne of Hashem or Jashen as is expressed 2. Sam. 23.32 33. though here omitted Vers 41. Uriah the Hittite Zabad the