was the base which being the most gracefull part of musick is therefore said to excell Vers 23. And Berechiah and Elkanah were doore-keepers for the ark That is they were appointed to keep the doore of the tent where the ark was afterwards kept and accordingly were imployed now in observing that no body should presse in upon the ark the like is again said vers 24. of Obed-Edom and Jehiah and happely two went before the ark and two came after it Vers 26. And it came to passe when God helped the Levites that bare the ark c. That is so soon as they perceived that God was with them in the businesse and did not strike them with death as Uzza was by way of thankfulnesse they offered up sacrifices and this was so soon as they had gone six paces 2. Sam. 6.13 yet others very probably understand this place thus that when the Levites that had carried the ark did by the Lords appointment set it down that so others might take it up and they might be eased at every such resting place they offered seven bullocks and seven rammes Vers 27. David also had upon him an ephod of linnen See 2. Sam. 6.14 CHAP. XVI Vers 1. SO they brought the ark of God and set it in the middest of the tent c. See 2. Sam. 6.17 Vers 5. Asaph the chief c. Heman is named in the first place as chief of the three principall singers chap. 6.33 but Asaph it seems was the chief of those that were deputed to this service in the house of David where the ark was now placed the rest being imployed at present in the Tabernacle at Gibeon vers 39 40. And Zadok the priest and his brethren the priests before the tabernacle of the Lord in the high place that was at Gibeon to offer burnt offerings unto the Lord upon the altar of the burnt offering continually morning and evening and to do according to all that is written in the law of the Lord which he commanded Israel Vers 7. Then on that day David delivered first this Psalme to thank the Lord c. That is this was the first Psalme he delivered them to sing the severall parts whereof were afterward much enlarged by David and reduced into severall Psalmes as we may see Psal 105. and Psal 96. Vers 8. Give thanks unto the Lord c. From hence to the end of the two and twentieth verse is the beginning of the hundred and fifth Psalme and the summe of it is to praise God for the publick benefits afforded to his Church and people the children of Israel in regard whereof in times of any great joy Gods people used to sing this Psalme as may be probably gathered from that which we reade Isa 12.4 And in that day shall ye say Praise the Lord call upon his name c. Vers 11. Seek the Lord and his strength seek his face continually That is seek to know and to assure unto your selves the Lord and his strength by which you can onely hope to be strengthened defended and delivered in times of trouble and his favourable presence and that by resorting to the ark which is the outward signe of his presence amongst you to counsell and instruct you and therefore from thence he used to give his oracles Exod. 25.22 and to be your strong fortresse and defence in regard whereof the ark is elsewhere called the strength of God Psal 78.61 And he delivered his strength into captivity and the ark of his strength Psal 132.8 Arise O Lord into thy rest thou and the ark of thy strength yea and this must be done with perseverance and therefore is the word continually added seek his face continually Vers 12. Remember his marvellous works that he hath done his wonders and the judgements of his mouth That is his law and statutes given on mount Sinai or rather the judgements which he executed upon the adversaries of his people called the judgements of his mouth because they came by his decree and appointment and because of many of them he spake beforehand to Moses and Moses as Gods herald threatened Pharaoh and his people Exod. 7.1 Vers 13. O ye seed of Israel his servant c. Psalm 105.6 it is O ye seed of Abraham and then O ye children of Jacob his chosen ones that is his adopted and peculiar people and that merely of Gods free grace and election Vers 15. Be ye mindfull alwayes of his covenant Psal 105.8 it is He hath remembred his covenant for ever The word which he commanded to a thousand generations That is the conditions of the covenant which on Israels part was the law of faith and obedience on Gods part the promises which for the greater certainty may be also said to be commanded Psal 133.3 There the Lord commanded the blessing even life for evermore Vers 19. When ye were but few even a few c. Psal 105.12 it is when they were but few this is expressed first to imply the freedome of Gods grace in choosing them to be his people Deut. 7.7 secondly to magnifie the more the Lords protecting them Vers 20. And when they went from nation to nation c. To wit when they went up and down in the land of Canaan where were seven mighty nations Deut. 7.1 and sometimes removed thence to other kingdomes as to Egypt Gen. 12.10 and Gerar Gen. 20.1 for under this clause all the travels of the Patriarchies are comprehended Vers 21. Yea he reproved kings for their sakes As Pharaoh Gen. 12.17 and Abimelech Gen. 20.3 Vers 22. Saying Touch not mine anointed and do my prophets no harm That is wrong not those whom I have consecrated to my self by the anointing of my holy spirit my Christians according to that 1. John 2.20 But ye have an unction from the holy one c. and vers 27. But the anointing which ye have received of him abideth in you c. to whom therefore I do familiarly reveal my will that they may teach instruct others Gen. 20.7 Restore therefore to the man his wife for he is a prophet and he shall pray for thee and thou shalt live c. and thus the Prophet implies that the Lord did thus defend them not onely because they were poore helplesse miserable men unjustly oppressed but also because by speciall covenant God had taken them into his protection Vers 23. Sing unto the Lord all the earth c. From hence to the 34. verse is the ninety sixth Psalme and the chief drift of it is to stirre up all nations to praise the Lord and consequently it includes a prophesie of Christ and of the gathering of all nations into the Church by the preaching of the Gospel and therefore Psal 96.1 to expresse the strange and unlooked for change that should be then in the Church these words a new song are added and sing unto the Lord a new song Vers 27. Glory honour are in his presence strength
God should plead against us with his great power as Job speaks chap. 23.6 it would soon grind us to powder but his purpose in smiting his children is onely to amend and not to destroy and therefore he doth it with great moderation and pitie Vers 15. But my mercy shall not depart away from him c. That is I will not cast him off from being king as I did Saul It is not that mercy which is the portion of Gods redeemed ones of which the Lord saith here that it should not depart away from Solomon as he took it from Saul for Saul never had any share in this mercy and where God affords this mercy he never takes it away But the mercy here spoken of is onely that of continuing the kingdome to him this mercy the Lord saith should not depart from Solomon he would not utterly cast him off from being king as David had seen Saul cast off whence is that last clause whom I put away before thee Vers 16. And thine house and thy kingdome shall be established for ever before thee c. These words before thee are added because his kingdome should be established in him unto the day of his death and should whilest he yet lived be settled upon his sonne and so should continue in his posterity they seeing and enjoying it till the coming of Christ in whom it should be established for ever Vers 17. According to all these words and according to all this vision so did Nathan speak unto David And herein did Nathan approve his integrity and fidelity he was not ashamed at Gods command to unsay and recant what he had formerly said and to contradict the counsel which himself had given to David ver 3. And Nathan said to the king Go do all that is in thine heart for the Lord is with thee Vers 18. Then went king David in and sat before the Lord c. That is he went into the tent where the ark was and continued there before the Lord for the Hebrew word here used signifies as properly and usually to remain and abide in a place or at a thing as to sit as Gen. 27.44 Lev. 14.8 1. Sam. 1.22 and 20.19 I deny not but that perhaps David might in these his private soliloquies even sitting as elsewhere walking and lying in his bed powre forth his soul unto the Lord in prayer as Moses prayed sitting Exod. 17.12 But Moses hands were heavy and they took a stone and put under him and he sat thereon and Elijah 1. Kings 19.4 But he himself went a dayes journey into the wildernesse and came and sat down under a juniper tree and he requested for himself that he might die and said It is enough now O Lord take away my life But the more probable opinion is either that by this word sat is meant tarried before the Lord or else that he at first sat down in the tabernacle and meditated of Gods goodnesse and mercy to him and afterwards addressed himself to pray unto the Lord that kneeling as the greatest of Gods servants were wont to do Psal 95.6 O come let us worship and bow down let us kneel before the Lord our maker 1. Kings 8.54 It was so that when Solomon had made an end of praying all this prayer and supplication unto the Lord he arose from the altar of the Lord from kneeling on his knees with his hands spread up to heaven Vers 19. And is this the manner of man O Lord God That is this is not the manner of man And some Expositours understand this thus that the settling of such blessings as God had promised upon his posterity was not according to the law of nature that children should inherit the estates and honours of their parents but of Gods mere grace and good will to them But there is more I conceive then this intended in these words David having acknowledged the great goodnesse of God in promising the kingdome to his seed after him and especially in assuring him that his seed should be the Sonne of God and should rule over his people for ever he breaks forth at length into an admiration of this wonderfull goodnesse and mercy of God And is this the manner of man O Lord God thereby implying either that it was not the manner of man to afford such favour of mere grace above all desert or to deal so freely and familiarly with those that are beneath them as God had dealt with him or else that this goodnesse and mercy of God especially in giving his own Sonne to be made man that he might redeem them to himself that were before the enemies of God and the slaves of Sathan and so rule over them as his own peculiar people was far above the mercy that could be expected from the most gracious and mercifull man or else that poore base man could not be in any degree worthy of such mercies as those were nor indeed capable of them according to the ordinary condition of man and so is this place parallel with that Psal 8.4 What is man that thou art mindfull of him or the son of man that thou visitest him which the Apostle applies particularly to Gods mercy in the incarnation of his onely begotten sonne and the advantages and honour that redound to man by this and by the work of our redemption performed by him Heb. 2.6 c. Vers 20. And what can David say more unto thee for thou Lord God knowest thy servant The first clause here And what can David say more unto thee may be understood two severall wayes either that David knew not how to ask more then God of his own free grace had promised him and was ready to conferre upon him and indeed as this passage of Davids prayer is expressed 1. Chron 17.18 it seems best to bear this sense And what can David speak more to thee for the honour of thy servant But then the meaning of the next clause is this For thou knowest thy servant that is thou knowest what is good for me thou knowest my wants and desires better then I can discover them to thee according to that of our Saviours Matth. 6.8 Your father knoweth what things ye have need of before ye ask them or else that he was not able to expresse how highly he esteemed of that goodnesse and mercy he had shewne to him and then the next words for thou Lord knowest thy servant are added to imply that God knew well enough the motions and desires of his heart to praise his name though with his tongue he was not able to expresse them Vers 21. According to thine own heart hast thou done all these great things to make thy servant know them That is of thine own free grace hast thou made all these glorious promises to me and mine that thy servant might know what thou meanest to do for him and his in time to come Vers 23. And to do for you great things and terrible
mercies of David thy servant That is the mercies which thou hast promised to David CHAP. VII Vers 1. NOw when Solomon had made an end of praying the fire came down from heaven c. See the notes Levit. 9.24 and 1. Kings 8.54 Vers 3. And praised the Lord saying For he is good for his mercy endureth for ever That is they sang Psalmes of praise the burthen and foot whereof was this for he is good for his mercy endureth for ever And such we see the 136. Psalme was and therefore happely that was sung at this time the like expression we have again vers 6. Vers 6. David praised by their ministery That is the Levites sung the Psalmes which David composed and appointed to be sung Vers 7. Moreover Solomon hallowed the middle of the court c. See 1. Kings 8.64 Vers 8. Also at the same time Solomon kept the feast c. Concerning this feast see also the notes 1. Kings 8.65.66 Vers 12. And the Lord appeared to Solomon by night c. See 1. Kings 9.1 2. CHAP. VIII Vers 2. THe cities which Huram had restored to Solomon Solomon built them c. Solomon had given them to Huram and Huram not liking them had restored them to Solomon and so Solomon built them See 1. Kings 9.11 12. In which chapter we have also most of the other passages of this chapter and therefore I must referre the reader to the annotations there Vers 11. For he said My wife shall not dwell in the house of David c. In the foregoing words it is said that Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had built for her and here the reason given for this is for he said My wife shall not dwell in the house of David king of Israel and why so Because the places are holy whereunto the ark of the Lord hath come Concerning which a question of great difficulty may be moved to wit why the house of David should be counted so holy that Solomons wife might not be suffered to dwell there and that even after the ark was already removed thence into the Temple we reade not any where else that the presence of the ark made any place holy any longer then it continued there for was the house of Obed-edom holy after the ark was carried from thence yet here thirteen years after the ark was carryed into the Temple for so long it was after the finishing of the Temple ere Solomon had built his own house and the queens house 1. Kings 7.1 Solomon refused to let his wife dwell in Davids house because the ark had been there yea the words seem to imply that all places were esteemed holy where the ark had been the places are holy saith Solomon whereunto the ark of the Lord hath come But for resolving of this two answers may be given First that those words for he said My wife shall not dwell in the house of David king of Israel because the places are holy c. contain the reason why Solomon resolved to build an house for his wife at which time the ark was yet in the house of David not why he brought up his wife into the house he had built for her when indeed the ark had been long before removed into the Temple and so must be referred to the words immediately foregoing the house that he had built for her Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had huilt for her and then to shew what moved him to build an house for her this clause is added for he said My wife shall not dwell in the house of David king of Israel because the places are holy whereunto the ark of the Lord hath come Or secondly that Solomon resolved that because the places were holy whereunto the ark was brought therefore it was not fit that his wife who was born of heathen parents and had not her self perhaps at that time embraced the faith of Israel should dwell in the house which had been holy in this regard though Davids house ceased to be holy after the ark was removed thence in regard of the Symbolicall signe of Gods presence yet out of his superabundant respect unto that signe of Gods presence he thought it not fit to make that a dwelling place for her and her followers that were aliens and strangers to the house of Israel which had been the holy dwelling place of the most high God and this I conceive to be the best and most satisfying answer CHAP. IX Vers 1. ANd when the Queen of Sheba heard of the fame of Solomon c. See 1. Kings 10.1 where also many other passages of this chapter are explained in the Annotations upon the severall passages there Vers 8. Which delighted in thee to set thee on his throne That is the throne of Israel 1. Kings 10.9 All thrones are Gods because all power is of God and he disposeth all the kingdomes in the world to whom he pleaseth Daniel 4.32 The most high ruleth in the kingdome of men and giveth it to whomsoever he will But the throne of Israel was the Lords in a more speciall respect because there was a speciall covenant betwixt God and Israel in regard whereof he was more peculiarly their God and king and their kings his deputies and types of Christ Psal 2.6 I have set my king upon my holy hill of Sion Vers 10. And the servants of Huram c. See 1. Kings 10 11 12. Vers 12. And king Solomon gave to the Queen of Sheba all her desire whatsoever she asked besides that which she had brought unto the king That is besides what he gave her of his own royall bounty 1. Kings 10.13 in lieu of those guifts which she had brought to him or rather besides what he gave her in gifts of the same kind with those which she had given him to wit gold and spices and precious stones he gave her also other things that were greater rarities to her because she had them not in her own countrey Vers 13. Now the weight of gold that came to Solomon c. See 1. Kings 10.14 c. Vers 25 And Solomon had foure thousand stalls for horses and chariots c. See 1. Kings 4.26 Vers 28. And they brought unto Solomon horses out of Egypt c. See 1. Kings 10.28 Vers 29. Now the rest of the acts of Solomon first and last are they not written in the book of Nathan c. See 1. Kings 11.41 CHAP. X. Vers 1. ANd Rehoboam went to Sechem This story is related as here in 1. Kings 12.1 Concerning which therefore see the Annotations there CHAP. XI Vers 4. ANd they obeyed the words of the Lord c. See 1. Kings 12.24 Vers 11. And he fortified the strong holds and put captains in them c. That is many places that were by situation and nature strong he fortified also
one having the names of the tribes that were to have their portion of the land assigned the other just so many lots in each of which such and such a part of the land was described and that some man appointed to that service happely Eleazar the high priest drew out of one pot one of the tribes and then out of the other pot one of the lots there and so then that tribe had their portion assigned them in that part of the land described and set forth in that lot and so accordingly with the rest And indeed though this be not expressed thus any where in the Scripture yet the phrase that is often used in the following chapters that such a lot came out such a lot came up may seem covertly to imply so much as chap. 19. v. 1.10 17 c. Some indeed hold that there was but one pot wherein there was so many lots as there were tribes that were to have their inheritance in the land within Jordan each lot having a severall portion of land described and set out therein and that there was a lot drawn for each tribe in their severall order as first there was a lot drawn for the tribe of Judah as is here said because that tribe had the chief Prerogative of the first-born conferred upon them in stead of Reuben and secondly there was lots drawn for the two tribes of Ephraim and Manasseh that were descended of Joseph chap. 16.1 and that because they had also some part of the dignity of Reubens primogeniture or birthright of the first-born conferred upon them and so successively in the rest But I see not how this can so well stand with the expressions which the Scripture useth concerning the lots for those phrases which are used chap. 19. The second lot came forth to Simeon verse 1. and the third lot came up for the children of Zebulun vers 10. and the fourth lot came out to Issachar verse 17 c. do methinks very probably intimate that it was not by appointment but by lot also that such a tribe had the first lot and such a tribe the second c. even as the lots wherein their names were written came first to hand and surely herein the hand of God in ordering the lots was the more evident and wonderfull as for instance That Judahs lot should come out first and then that his lot should fall in the richest and best part of the kingdome how apparently were the people herein taught to take notice of the purpose of God in exalting this tribe above the rest As for the dividing of the land in severall lots it may be questioned whether there were not now at the first certain men sent out to view the land that they might the better know how to divide it into so many severall lots as they did afterward when after the work had been given over for a time they set upon it again chap. 18.4 5. Give out from among you three men for each tribe and I will send them and they shall rise and go through the land and describe it according to the inheritance of them and they shall come again to me they shall divide it into seven parts c. But because this is so fully expressed there and no mention is made of any such thing here therefore we may rather think that now at first they went not so exactly to work but onely set out to each lot a portion of land as well as they could guesse according to that knowledge they had got of the land by severall inrodes they had made into it till upon the three first lots that were drawn the people began to suspect that Judahs lot being so large there would not be a proportionable share left for the other tribes and so before they would set upon the work again there were certain men sent out purposely to make a more full discovery of the land that they might the more equally set out to each lot a severall share But however here we have the lot of Judah which by the singular providence of God came out first described by the severall bounds thereof as it was in the first division of the lots This then was the lot of the tribe of the children of Judah by their families even to the border of Edom and the last clause even to the border of Edom is added to shew that the description here given us of the bounds of Judahs portion shall begin at the east end of the south coast which was towards the wildernesse of Edom As for the south coast which is here largely described in the foure first verses of the chapter what is to be noted therein you may see Num. 34.3 4 5 c. Vers 5. And the east border was the salt sea even unto the end of Jordan That is their border on the east side was from the place where their south border was drawn vers 1. to wit the wildernesse of Zin all along the salt sea that is the lake of Sodome even unto the place where the river Jordan runnes into this lake And their border in the north quarter was from the bay of the sea at the uppermost part of Jordan That is their border on the north side which divided the tribe of Judah from the tribe of Benjamin went from the bay of the dead sea where the river Jordan ran into it and so went up to Beth-hogla and then passed along on the North of Betharabah leaving Betharabah on the South in the lot of Judah verse 61. Indeed chap. 18.22 this city is reckoned amongst Benjamins cities But this is because it stood on the confines of Judah and Benjamin and so is reckoned as many others are to both tribes Vers 6. And the border went up to the stone of Bohan the sonne of Reuben That is Bohan the Reubenite In remembrance of some remarkable passage that concerned this man was this stone set up and called the stone of Bohan Vers 7. The border went up toward Debir from the valley of Achor This is not that Debir taken by Othniel verse 17. for that was near Hebron and not so close upon Judahs border And so north-ward looking towards Gilgal that is before the going up to Adummim which is on the south-side of the river That is and so from Debir it turned northward at that place where Gilgal is called Geliloth chap. 18.17 right against Adummim which is on the south-side of the river Kidron so that he who should carry the line should have Gilgal before him north-ward and Adummim behind him on the south-side of the river Vers 8. And the border went up by the valley of the sonne of Hinnom unto the south-side of the Jebusite the same is Jerusalem That is it went from Enrogel or the fullers fountain which was not farre from Jerusalem for Adonijah and his conspiratours being at Enrogel heard the sound of the trumpets and the shouting of the people when Solomon
whole tribe of Manasseh Judges 5.14 Out of Machir came down govâ—rnours and amongst his posterity it seems that Manassehs portion was now wholly divided But then it may be questioned by some why Machir is here called the first born of Manasseh To which I answer that the child that first openeth the wombe is usually in the Scripture called the first born though there were no more born after him Because he was a man of war therefore he had Gilead and Bashan That is because Machir the father of Gilead was a man of warre Many conceive that Machir had no other sonnes but Gilead and that all Manassehs portion was divided amongst Gileads posteritie But this we may well doubt 1. Because Gen. 50.23 there is mention made of Machirs children 2. Because Num. 26.29 we reade of a family of the Machirites distinct from those that were called by the names of the sonnes of Gilead concerning which see the note on the place However the posterity of Machir had the land of Gilead and Bashan that is the half of it settled upon them which is here mentioned by the way that after he might proceed to speak of their dividing to the other half of this tribe their portion of the land within Jordan and that because Machir was a man of warre that is because the Machirites were men of warre and did themselves win Gilead and dispossesse the enemie of it See the notes Numb 32.39 40. Vers 4. Therefore according to the commandment of the Lord he gave them an inheritance c. See Numb 27.7 Vers 5. And there fell ten portions to Manasseh That is the land was divided into six parts according to the number of the sonnes of Gilead mentioned verse 2. and Hephers part was divided into five parts and given to his sonne Zelophehads five daughters and so there were ten portions in all Vers 7. And the coast of Manasseh was from Asher to Michmethah c. If Asher was a town seated at the south-east end of Manassehs lot as some conceive it was then in this and the following verses we have onely the description of the southern bounds of this tribe of Manasseh which were also the north bounds of Ephraims portion as is evident because Michmethah and the other following places here mentioned as Tappuah and the river Kanah are the same that were named before in the north border of Ephraim But if Asher stood as others think in the north-east of Manassehs portion then in the first words we have the east bounds of this half tribe of Manasseh to wit that they were drawn from Asher on the north all along by the river Jordan to Michmethah on the south that lyeth before Shechem and then in the next words we have the southern bounds described from Michmethah to the midland sea to wit that from Michmethah it went a long on the right hand turning westward to Tappuah and so on the south of the river Kanah verse 9. and so right on to the sea and thus as is noted in that ninth verse the land was Manassehs both on the north and south side of the river Kanah though the cities that stood on the south side of that river belonged to Ephraim which is intended in those words these cities of Ephraim are among the cities of Manasseh that is the cities on the south side of the river belonged to Ephraim though they were within the coasts of Manasseh Vers 10. And they met together in Asher on the north and on Issachar on the east That is the north bounds of Josephs portion to wit Ephraims and Manassehs considered joyntly in one was the tribe of Asher on the north and Issachar on the east For otherwise then thus it cannot be conceived how they should meet together in Asher on the north since Ephraim no where could reach to Asher being bounded as Manasseh also was on the west by the main sea Vers 11. And Manasseh had in Issachar and in Asher Beth-shean and her towns c. even three countreys This is added to intimate that these towns to wit Bethshean Iblâ—am Dor and En-dor whither Saul went to a witch and Taanach and Megiddo being in the confines of Asher and Issachar and yet belonging to Manasseh stood not all in one place but were in three severall tracts of ground Or else it may be added to shew that three of the countreys before mentioned were in Ashers portion and three in Issachars and so Manasseh had in each of them three countreys Vers 12. Yet the children of Manasseh could not drive out the inhabitants of those cities c. This is spoken of the times after the death of Joshua and therefore the same is repeated Judg. 1.27 28. Partly through cowardlinesse and partly through Gods withdrawing his help at first they could not drive them out afterwards when their fear could not so much blind their judgements but that they must needs then acknowledge themselves strong enough yet they put them to tribute which did much aggravate their sinne Vers 14. And the children of Joseph spake unto Joshua saying Why hast thou given me but one lot c. Here the story relates how the sonnes of Joseph that is the two tribes of Ephraim and Manasseh came to Joshua and made a great complaint and it was doubtlesse after they had entred upon the land which fell to them by lot that there was not a convenient portion of land assigned to them for their inheritance no more indeed then was fitting to be the lot of one tribe for that is the meaning of those words Why hast thou given me but one lot and one portion to inherit that is why hast thou given us no more of the land then if we had been to be accounted but as one tribe and so to have but one lot Questionlesse Joshua and the rest that were intrusted in this businesse had not either through ignorance or partiality set forth a lesse portion of land for these sonnes of Joseph then was fitting But because a part of the land allotted them was over-grown with wood and a great part of it was still in the possession of the Perizzites and the Rephaims or giants with whom through infidelity and sloth they affraid to encounter therefore they judging this as nothing conclude they had no more given them to dwell in then might well be reckoned the portion of one tribe The most questionable passage in this complaint of theirs is this that to make good that they had not a competent portion of land assigned them they alledge the extraordinary encrease of their people in number through the speciall blessing of God upon them Why hast thou given me but one lot and one portion to inherit seeing I am a great people forasmuch as the Lord hath blessed me hitherto since it is evident as is noted Num. 26.37 that the sonnes of Ephraim when they were numbred the second time a little before their entrance into Canaan were eight thousand
And if it seem evil unto you to serve the Lord choose you this day whom ye will serve c. Not that Joshua did now lay the reins upon their necks and give them liberty to change their Religion and to serve strange gods if that way liked them best Had they revolted from God doubtlesse he would have punished them severely But he useth this kind of speech first as a powerfull perswasion to keep them constant to God by implying that there is such a difference betwixt these two the worshipping the Lord that had delivered them out of Egypt and done so many great things for them and bowing to Idol-gods that one would not think it possible that they should forsake the Lord to follow them though it should be left to their choice as if one should say choose you whether you will go to heaven or to hell So that this is much like that speech of Elijahs 1. Kings 18.21 How long halt ye between two opinions if the Lord be God follow him but if Baal then follow him Secondly to sift them how they stood inwardly affected and to imply that unlesse they served God willingly without any constraint so that if it were left to their choice they would take no other way God would not regard their outward obedience And thirdly that having now of their own accord accepted the Lord to be their God they might hereby be the more tyed to cleave constantly unto him But as for me and my house we will serve the Lord. This Joshua added not so much to make known to them what he was resolved to do to wit that though they should all forsake the Lord yet that should not one whit move him but principally that his resolute determination herein of whose wisdome and piety they had had so great experience might covertly but yet sweetly and effectually perswade them to keep constant in that way of religion wherein they found him so zealously and settledly resolved to continue Vers 19. Ye cannot serve the Lord for he is an holy God He is a jealous God c. This is spoken upon supposition not onely of Gods holinesse and severe jealousie against all those that are not faithfull in keeping covenant with him but also of the perverse refractary disposition and untamed stubbornesse of this rebellious people as if he should have said Consider well what you say God will not be content with a profession of being his people if ye take liberty to live as you list as you have done No God is a holy God c. so that this is added not to discourage them but rather by way of caution to awake them out of their security and to let them know that they must be more carefull of walking uprightly with God if they meant to serve him as if when a company of souldiers that had not so well behaved themselves in former times should untertake some speciall service and the Generall should answer not to beat them off from it but rather to enflame them and make them go through it with the more courage and care why should you think of undertaking such a piece of service you cannot do it implying onely thus much that they must be more valiant and constant then they had been if they would meddle with it Vers 23. Now therefore put away said he the strange Gods which are among you c. See the note above verse 13. Vers 25. So Joshua made a covenant with the people that day and set them a statute and an ordinance in Shechem That is as Gods servant and minister he caused the people to renew their covenant with God and doubtlesse it was done in a solemn manner being accompanied with sacrifices and other usuall rites of that sacred service and so he set them a statute and an ordinance in Shechem that is he established it as a thing fully settled and ratified for future times that they should constantly continue in the service of the Lord God alone as became his peculiar people and to that end did fully make known and confirm all the conditions of the covenant which they had made with God To which purpose happely the whole law of God was at this time distinctly read amongst them which some conceive is one of the principall things intended in this last clause Vers 26. And Joshua wrote these words in the book of the law of God That is these promises of the people and the whole carriage of this businesse when they did with such solemnity renew their covenant with God that knowing there was such a record kept of this businesse even in Gods Tabernacle they might be carefull to keep their covenant But yet withall hereby may be meant that this book of Joshua was now added to the book of Moses law which was laid up long since before the ark Deut. 31.26 saving onely those passages which are apparently since inserted for no doubt that which Joshua wrote was written for all future times Now we have in the Church no other records of it but this book of Joshua And took a great stone and set it up there under an oke that was by the Sanctuary of the Lord. This stone was also set up as a memoriall of this covenant now thus solemnly renewed between God and the people The place where it was set to wit under an oke that was by the Sanctuary is thus precisely expressed for the better evidencing of the certain truth of that which is here related Some indeed suppose that this was the very oke under which Jacob had many years since buried all the Idolatrous trash which he found amongst those of his family Gen. 35.4 And they gave unto Jacob all the strange gods that were in their hand and all the ear-rings which were in their ears and Jacob hid them under the oke which was by Shechem and that Joshua for that cause did purposely set up this stone under that oke But though it be certain and well known that okes will continue many hundred years yet that this was that oke we cannot certainly determine As for the Sanctuary of the Lord here mentioned some conceive it is the place onely where all this was done that is so called and that because of the ark that was there but I think it is farre more probable that the Tabernacle was brought thither together with the ark and that this it is which is here called the Sanctuary of the Lord. However certain it is that in future times this place where this stone was set up by Joshua was from hence called the plain of the pillar or the oke of the pillar Judges 9.6 Vers 27. Behold this stone shall be a witnesse unto us for it hath heard all the words of the Lord which he spake unto us This is a figurative speech and implies thus much that it should as truly witnesse against them if they should falsifie their promise as if it had heard the words that were
to the wicked wayes of their idolatrous fathers yea and did worse then they indeed as relapses in regard of sicknesse bring men usually into a more dangerous condition then they were in before so it is with relapses to idolatrie a Church and people that have been reformed and fall back to idolatry are usually farre worse and more grossely superstitious then they were before Vers 22. That through them I may prove Israel whether they will keep the way of the Lord c. These words may be understood two severall wayes for first they may have reference to that clause in the latter end of the foregoing verse where there is mention made of Joshua his leaving the Canaanites unexpelled the nations which Joshua left when he died and then the meaning must be that the nations were not wholly driven out in Joshua's time but were left for the tryall of Israel to wit to see whether they would be drawn away by their idolatries or no And secondly they may have reference to all that which is said in the two foregoing verses Because this people have transgressed my covenant c. I also will not henceforth drive out any from before them of the nations which Joshua left when he died That through them I may prove Israel whether they will keep the way of the Lord c. and then the meaning must be that God for the sinne of the Israelites resolved not to cast out any more of the Canaanites that remained in the land that they might continually oppresse and vex the Israelites and so thereby he might prove them namely whether by these afflictions they would be brought to repent and turn to the Lord and so again to walk in his wayes And indeed both these may be well here comprehended CHAP. III. Vers 2. ONely that the generation of the children of Israel might know to teach them warre c. Two reasons were given in the latter end of the foregoing chapter why the Lord did not wholly cast out the Canaanites out of the land in the dayes of Joshua and here now a third is added Some conceive indeed the meaning of this clause to be this that by leaving the Canaanites amongst them God would now let this wicked generation know to their cost what warre is their fathers by the extraordinary help which the Lord afforded them did soon vanquish their enemies and knew not the misery that warre usually brings with it but this their degenerate posterity being now forsaken of God should know to their sorrow what warre is But according to our translation I conceive the meaning of the words to be rather this that God left these inhabitants of the land unexpelled that the future generations might hereby be made carefull to train up their people in martiall discipline that so they might be the better able to perform what God had enjoyned them in not suffering any of the Canaanites to remain in the the land And this it is I conceive that in these words the holy Ghost doth chiefly aim at not so much their teaching the people the skill of the warre as their intention therein to wit that they might obey the Lords command in driving out the remainder of this people Vers 3. Namely five Lords of the Philistines c. Here the nations are reckoned that were not cast out of Canaan and the first mentioned are the five Lords of the Philistines to wit the Lords of Ashdod Gaza Askelon Gath and Ekron indeed three of these cities were at first taken by the men of Judah after the death of Joshua to wit Gaza Askelon and Ekron but it seems the Philistines soon recovered them again See chap. 1.18 Vers 5. And the children of Israel dwelt amongst the Canaanites c. from the eleventh verse of the foregoing chapter unto this place we have had a summary description of the state of Israel in the dayes of the Judges and here now the Authour of this story enters upon the particular story of Othniel the first of the Judges telling us in the first place what their sinnes were that brought them into that bondage out of which Othniel delivered them Vers 7. And served Baalim and the groves That is the idols which they set up and worshipped in the groves Vers 8. And he sold them into the hand of Cushan-rishathaim king of Mesopotamia See the note chap. 2.14 And the children of Israel served Cushan-rishathaim eight years It seems to me evident that for some years after the death of Joshua the people continued constant in the worship of the true God chap. 2.7 And the people served the Lord all the dayes of Joshua and all the dayes of the Elders that out-lived Joshua c. and doubtlesse some few years it was after they fell to idolatry ere God sold them into the hand of this king of Mesopotamia and therefore how long after the death of Joshua these eight years began of Israels bondage under the king of Mesopotamia we cannot say Vers 9. And when the children of Israel cryed unto the Lord the Lord raised up a deliverer c. The word in the Hebrew signifieth a saviour but thereby is meant one that delivered them from the bondage they were in and this was Othniel who was the sonne of Calebs brother and withall his sonne in law as being married to Achsah his daughter chap. 1.13 for that noble exploit of his in taking Debir and this was the honour of the children of Judah that the first judge after Joshua was of their tribe the Lord therein making good that prophecy of Jacob Gen. 49.8 Judah thou art he whom thy Brethren shall praise thine hand shall be in the neck of thine enemies thy fathers children shall bow down before thee Many hold that Othniel became Judge of Israel immediately after the death of Joshua but me thinks it is clear in this place that it was not till towards the end of the eight years of Israels bondage under Cushan-rishathaim king of Mesopotamia for it is said that then the children of Israel cryed unto the Lord and thereupon God raised up Othniel to be a deliverer that is God did then by a speciall instinct of his Spirit stirre him up to make warre against this tyrant for the deliverance of his people and furnished him with all necessary gifts and graces of his Spirit both for the vanquishing of the enemie and for the government of the people which it seems upon this occasion he took upon him But yet if Othniel took Debir and thereupon married Calebs daughter whilst Joshua was yet living as many Expositours hold he did hereby we may probably gather that it was not many years after Joshuas death ere the Israelites were thus oppressed by this king and so thereupon Othniel was raised up of God to be their Judge Vers 10. And the Spirit of the Lord came upon him That is God by his Spirit did poure forth upon him an extraordinary measure of all gifts requisite
for the service he was to undertake and withall did secretly but mightily work upon his spirit in moving him to undertake that service for which he had fitted him Vers 11. And the land had rest fourty years That is unto the expiration of fourty years to wit from the death of Joshua It is a great question amongst Expositours whether the years wherein the Israelites are said in this book to have been in bondage under those nations that prevailed over them and the years wherein the Judges are here said to have judged Israel and wherein the land is said to have been in rest are to be accounted as severall distinct years or no and so it is in this particular place some holding that the land had rest fourty years under Othniels government after those eight years wherein the king of Mesopotamia had tyrannized over them and others holding that both the eight years of the bondage of Israel under Cushan-rishathaim and the foregoing years wherein the Israelites lived without a Judge under the joynt-government of their Elders and had not yet by their sinnes brought themselves into bondage are to be all comprehended under the fourty years here mentioned and indeed these last I conceive are in the right unquestionably as may be thus made evident It is expressely said that from the Israelites going out of Egypt to the building of the Temple in the fourth yeare of Solomons reigne there were but four hundred and eighty years 1. Kings 6.1 And it came to passe in the foure hundred and fourscore yeare after the children of Israel were come out of the land of Egypt in the fourth yeare of Solomons reigne c. that he began to build the house of the Lord. Now first if to the fourty years of the children of Israels wandring in the wildernesse and the seventeen years of Joshua we adde the severall years of Israels bondage mentioned in this book of Judges and secondly the years wherein the land is said to have rested and thirdly the severall years of the Judges from Abimelech to Eli and fourthly the years of Eli Samuel and David we must say then that there were well nigh six hundred years from the Israelites going out of Egypt to the building of the Temple in the fourth year of Solomons reigne yea though we allow no time of distance between the death of Joshua and the eight years of Cushan-rishathaims tyranny which would be absurd and this cannot stand with that place 1. Kings 6.1 Besides in one place of this book it is plain that the years of the Judges are confounded with those of the enemies oppressing the land namely chap. 15.20 where it is said of Samson that he judged Israel in the dayes of the Philistines twenty years and why therefore may it not be so with the other Judges too I make no question therefore but under the fourty years here mentioned And the land had rest fourty years we must comprehend both the eight years of Israels bondage under the king of Mesopotamia and all the years before that bondage of the Israelites even from the death of Joshua The main objection against this is how the land can be said to have rested fourty years if part of those fourty years it was wasted with war and the people held under a miserable bondage But to this I answer 1. That it is not unusuall in the Scripture to denominate a full number of years from that which is properly true onely of the greater part of that number as we see Gen. 35.26 where after the naming of the twelve sonnes of Jacob this clause is added These are the sonnes of Jacob that were born to him in Padan-Aram and yet Benjamin is mentioned amongst them who was not born in Padan-Aram but in the land of Canaan and so likewise Acts 7.14 where it is said that Joseph sent and called his father and all his kindred threescore and fifteen souls and yet indeed there went but threscore and tenne of them at that time into Egypt Gen. 46.27 and so again Exod. 12.40 where it said that the sojourning of the children of Israel who dwelt in Egypt was foure hundred and thirty years and yet they were not in Egypt above two hundred and fifteen years And 2. that the meaning of these words And the land had rest fourty years may be that the land had rest unto the end of fourty years to wit counting the fourty years from the death of Joshua to the death of Othniel and so indeed Junius translates these words usque ad quadragesimum annune unto the expiration of fourty years for so the like expression we find chap. 14.17 where it is said of Samsons wife that she wept before him the seven dayes while the feast lasted and yet the meaning is onely that she wept to the ending of those seven dayes to wit from the time he refused to tell her the meaning of his riddle Vers 12. And the Lord strengthened Eglon the King of Moab against Israel c. That is he gave him courage and strength to invade Israel and prospered his attempts against them whereas otherwise happely they would have been afraid to meddle with a people that had been so victorious Vers 13. And went and smote Israel and possessed the city of palm-trees That is Jericho Deut. 34.3 Jericho was indeed wholly burnt by the Israelites Josh 6.24 and was not rebuilt till Ahabs dayes 1. Kings 16.43 but the meaning therefore is that this Eglon King of Moab having vanquished the Israelites in battell possessed himself of the land and territory thereabouts where the city Jericho formerly stood and either built some strong fort there or possessed himself of some fort that might he there before and that to the end he might have the command of the foords of Jordan both because there was the passage over towards his own countrey the land of Moab and because by this means he should be the better able to keep the Israelites within Jordan and those without from joyning their forces together against him and hence it was that when Ehud began to raise the countrey against the Moabites after he had slain Eglon their king the first thing they did was to take the foords of Jordan vers 28. They went down after him and took the foords of Jordan towards Moab and suffered not a man to passe over Vers 14. So the children of Israel served Eglon King of Moab eighteen years How long it was after the death of Othniel ere these eighteen years of the Israelites bondage under Eglon began it is not expressed onely this is clear that first the Israelites revolted to idolatry after Othniels death and then the Lord brought Eglon against them for it However observable it is that whereas their first bondage under Cushan-rishathaim king of Mesopotamia continued but eight years ver 8. this next under Eglon continued eighteen years and so the next too after that under Jabin king of Canaan continued twenty years
lesse heed to the drawing out of his dagger but especially no doubt because whilst the king was sitting he could not so certainly give him such a sure and deadly wound with one stroke as he desired to do and he hoped that at the mention of a message from God either out of astonishment or in reverence to God from whom the message was brought he would not fail to arise out of his seat as indeed it proved And he arose saith the Text out of his seat So far did those blind superstitious heathens reverence the very name of God that though Eglon was a king and withall a grosse unweildy man yet hearing of a message from God he arose out of his seat Vers 21. And Ehud put forth his left hand and took the dagger c. Ehud was extraordinarily called of God to do this vers 15. When the children of Israel cryed unto the Lord the Lord raised them up a deliverer Ehud the sonne of Gera a man left-handed Nor is this therefore any warrant for the assassination of Princes though tyrants and oppressours of the people Vers 22. And the dirt came out It is rendred in the margine of our bibles It came out at the fundament thereby meaning that he struck with such strength that the dagger that went in at his belly came out behind at his fundament but because the dagger was but of a cubit length vers 16. and the king was such a fat grosse man I rather think that it is better translated as it is in our text that the dirt came out meaning his excrements for though this be usuall with men that die any violent death yet I conceive it is noted here to the reproch of this tyrant who by the just judgement of God was now left tumbling in his own dung that had so many years oppressed the people of God Vers 23. Then Ehud went forth through the porch This his going out the way that he came is expressed to note the composednesse of his spirit after this that he had done as one that knew well that he had done nothing but what was pleasing to God that having done nothing but what God had called him to do God would secure and shield him in his way he went quietly through the kings guard and other servants not discovering in his countenance the least disquiet or perplexitie of mind And shut the doores of the parlour upon him and locked them That is he pulled too the doore and locked it to wit either by clapping too the doore as spring-locks use to shut or with the key which he might carry away with him for that which is said vers 25. may be meant of another key which the kings servants might have in their keeping and this he did that whilst his servants waited long for the opening the doore he might have the more time to escape away before they came to know their master was slain as we see it fell out vers 26. And Ehud escaped while they tarried and passed beyond the quarries and escaped unto Seirath Vers 24. They said Surely he covereth his feet in his summer chamber Or he doth his easement as it is in the margine the long garments which the Hebrews wore loose about them when they sunck down with their bodies to the ground for that purpose covered their feet and hence is this phrase surely he covereth his feet and again 1. Sam. 24.3 And he came to the sheep-cotes by the way where was a cave and Saul went in to cover his feet Yet there is another exposition of this phrase Surely he covereth his feet in his summer chamber that is surely he hath laid himself down to sleep in his summer chamber and many reasons move me to approve of this rather then the former though the whole current of Expositours take the former to be unquestionably the meaning of the words For first it is most probable that the kings summer chamber was a place where he used sometimes in the day-time to lay himself down to rest a while secondly there was more reason why his servants should wait long for the opening of his doors as it is said they did vers 25. even till they were ashamed out of an opinion that he was laid to sleep in his summer chamber then out of opinion that he was all that while easing himself thirdly the reason given why it should be said of him that in easing himself he covereth his feet to wit because in doing that as they sunk down with their bodies their long garments covered their feet seems farre more forced then that which is given why those that are laid down to sleep in the day time should be said to cover their feet to wit because they used to cast some covering over their feet when they laid themselves down to sleep and went not into a bed whence it is said of Ruth when she went to lie down by Boaz as he lay sleeping at the end of his heap of corn Ruth 3.7 that she uncovered his feet and laid her down and fourthly because where the same phrase is used in speaking of Sauls going into a cave where David and his men were 1. Sam. 24.3 Saul went in to cover his feet it may best of all be understood that Saul went in to lie down and sleep there for a while because it is hard to say how David should there cut off the skirt of his robe and not be perceived if he had not been asleep Vers 25. And they tarried till they were ashamed That is till they were ashamed they had tarried so long or that they were so perplexed that they knew not what to think or say or do Vers 30. And the land had rest fourscore years That is to the end of fourscore years to wit from the death of Othniel See the note above verse 11. Vers 31. And after him as Shamgar the sonne of Anath which slew of the Philistines six hundred men with an ox-goad That is say some Expositours with ox-goads for conceiving it improbable that one man with an ox-goad should slay so many hundred Philistines they hold the meaning of this clause to be onely this that the Philistines making some in road into the land of the Israelites Shamgar did on a sudden raise the countrey thereabouts that they having no other arms did with their ox-goads set upon the Philistines slew six hundred of them but because it is not probable that the Israelites that bordered upon the Philistines should be thus unprovided of arms nor is it any more incredible that Shamgar should make such a havock amongst the Philistines with an ox-goad then that Sampson should do the like with the jawbone of an asse therefore I rather think that as the letter of text runnes Shamgar by the wondrous help of God did alone perform this admirable exploit It is not expressed whether Shamgar judged Israel or no yet because it is said And after him was
of his house of purpose to meet him by way of congratulating the great victory wherewith God had honoured him It is indeed strange that an Israelite yea a faithfull good man for he is reckoned by S. Paul Heb. 11.32 amongst Gods worthies that through faith did accomplish great things should be so ignorant of Gods Law as to think to please God with that which was so expressely there forbidden Deut. 12.30 31. Take heed to thy self that thou be not snared by following them c. for every abomination to the Lord which he hateth have they done unto their gods for even their sonnes and their daughters have they burnt in the fire to their gods Yea besides had he been never so great a stranger to the Law of God as being a man trained up in the warre and that too a great part of his life amongst heathens out of the land of Israel yet the sacrificing of men and women is a sinne so much against the light of nature that one would think it should not come into the thought of a man that had any spark of grace in him Well but yet the letter of the text being so expresse for this I see not how it can be determined otherwise but that in this vow of his he did intend a humane sacrifice and that we may not stumble too much at the strangenesse of it we must consider first that the people of Israel were for the generallity never so farre fallen away from the knowledge and worship of the true God or so farre corrupted with the abominations of the heathens as they were now we see that it is said before in the sixth verse of this chapter that they forsook the Lord and served not him but were wholly gone aside after the idolatry of the heathen secondly that Jephthah had hitherto perhaps lived in as much darknesse as the rest and that the rather because he had spent so much of his time out of the land of Israel and therefore though at this time God had called him and so the spirit of the Lord came mightily upon him that for the present he should make such an uncouth and unwarrantable vow in such dark times is not at all incredible thirdly that there being a sort of vowes mentioned in the Law of God wherein the persons devoted to be put to death Levit. 27.29 None devoted which shall be devoted of men shall be redeemed but shall surely be put to death this Jephthah might take to be a jâ—st warrant for his vow though indeed it were not and fourthly that Jephthah made this vow rashly not considering the mischief that might follow upon it being at that time transported with the fervency of his zeal for the rescuing Gods people from the oppression of the Ammonites for to this end that he might have the Ammonites delivered into his hand he sought as it were to demerit Gods favour by promising this extraordinary gift and by binding himself solemnly to do that for God which the heart of man would startle at Vers 33. And he smote them from Aroer even till thou come to Minnith even twenty cities c. That is the inhabitants of twenty cities and those in the land of the Ammonites for they were beyond Aroer which was the bounds betwixt Israel and Ammon of Minnith there is mention made Ezek. 27.17 Judah and the land of Israel they were thy merchants they traded in thy market wheat of Minnith and Pannag and honey and oil and balm Vers 35. Alas my daughter thou hast brought me very low and thou art one of them that trouble me c. That is God having raised me to a high pitch of honour by this glorious victory which I have now attained over the Ammonites thou who mightest have reaped a great share in mine honour and thereby have added unto my joy hast now humbled me and deprived me of all the glory and comfort of my victory and hast brought more trouble upon me then all mine enemies could have done Vers 36. And she said unto him my father if thou hast opened thy mouth c. By those words of her father mentioned in the former verse Alas my daughter c. for I have opened my mouth unto the Lord and I cannot go back she might conceive that he had made some vow concerning her but could not know what that vow was and therefore it is evident that besides what is expressed in the foregoing verse her father had also acquainted her what the vow was that he had made and thereupon being erroneously perswaded that he was bound to make good his vow she freely offers her self to undergo what he had vowed as being ready to die rather then he should sinne against God by breaking his vow and desirous by discovering her willingnesse to consent thereto to appease and mitigate his sorrow as much as in her lay Vers 37. Let me alone two moneths that I may go up and down upon the mountains bewail my virginity c. She chose the mountains to do this in because those unfrequented and solitary places were fittest for the bitter lamentations and mournfull expressions of their grief wherewith she resolved with her companions in a solemn manner to bewail this heavy affliction that was fallen upon her and happely withall she desired by retiring to those unfrequented places to fit and prepare her self for that death which within a short time she was to undergo for though she spake onely of her bewailing her virginity yet thereby is meant that she would bewail her dying a virgin implying how much this did aggravate her sorrow that she should die without leaving any posterity behind her and indeed to die childlesse was in those times esteemed one of the greatest of earthly miseries There are many learned Expositours that conceive that Jephthahs vow was that whatsoever should first meet him should be the Lords and that if it were a creature which by the Law might be offered in a sacrifice then he would offer it for a burnt offering so many of them read his vow disjunctively as is noted before vers 3. It shall surely be the Lords or I will offer it up for a burnt offering and so they conceive that his daughter was not sacrificed but onely shut up there in perpetuall virginity to spend all her time in the service of God and therefore she desires not respite to bewail her death but to bewail her virginity But many things make this opinion lesse probable for first we reade not the least touch in the Scripture of any such separating men or women to the service of God in a monasticall life much lesse that parents should have this power over their children to vow them to virginity without their consent Samuel that was consecrated to God from his infancy was yet married and had many children secondly if his vow must be understood of any thing that should first meet him whereof see vers 31. we may demand
for they are foolishnesse unto him neither can he know them because they are spiritually discerned but he that is spirituall judgeth all things Vers 15. And it came to passe that on the seventh day they said unto Samsons wife Entice thy husband c. Two passages in this story make it evident that these men set the bride on work upon the fourth day to trie underhand if she could get the meaning of the riddle from him first because it is said vers 14. that they could not in three dayes expound the riddle which implyes that so long onely of themselves they tried to find it out and then began on the fourth day to take another course to wit to perswade his wife to get it from him secondly because it is said vers 17. that she wept before him the seven dayes while the feast lasted which shews that she began to presse her husband about this before the seventh day came The meaning therefore seems to be this that three dayes they assayed of their own heads to find out the meaning of the riddle but then beginning to suspect themselves on the fourth day they perswaded his wife to see if she could fish it out of him but when the seventh day came despairing to find it out of themselves they came again and by threatning speeches laboured to terrifie his wife that so she might be constrained to use all her skill to wring it from him entice thy husband say they that he may declare unto us the riddle lest we burn thee and thy fathers house with fire Indeed it is not likely that they durst have proceeded to such an outrage upon so weak and triviall a ground onely they speak this to scare the timerous woman that she might be the more importunate with her husband Vers 16. Behold I have not told it my father nor my mother and shall I tell it thee Though a wife be nearer to a man then his parents and therefore may expect from him more freedome in the communication of his secrets yet here Samson considers the reverence that was due to his parents and the long experience that he had of their faithfulnesse in both which respects there was more reason he should have told it them then her Vers 17. And she wept before him the seven dayes while the feast lasted This may be meant of the remainder of the seven dayes after his companions had set her to win it from him that from that time she wept to the end of the seven dayes yet it is likely that from the first out of her own desire to know it she was importunate with him See the note above vers 15. Vers 18. And he said unto them If ye had not plowed with my heifer ye had not found out my riddle These words If ye had not plowed with my heifer seems to implie some jealous thoughts in Samson of some secret and unchast dealing of the Philistines with his wife whom therefore in regard of her suspected wantonnesse he calls his heifer and if so it were with Samson no marvell though in his jealousie his spirit was stirred up with great indignation against them But however because by plowing the earth is opened and that discovered which was hidden before as in that regard a man may be said to dig for a secret so also to plow for it and so the meaning of these words may be onely this that if they had not by the help of his wise sought out and discovered the meaning of his riddle they had never found it out Vers 19. And he went down to Ashkelon and slew thirty men of them c. Some Expositours have sought what might be imagined concerning the cause why Samson passed over so many places where the Philistines dwelt and went to Ashkelon to fetch this spoil which was so farre off from Timnath as that there was there some solemne assembly of the Philistines held c. But it sufficeth us to know that by the Spirit of God he was carried thither and the cause being not expressed why should we enquire after it As for the spoil he took from the Philistines he there slew we must know that though they that took upon them the vow of a Nazarite onely for a time might not come at any dead body Numb 6.6 All the dayes he separateth himself unto the Lord he shall come at no dead body And if they were casually defiled by any such means they were anew to begin the dayes of their consecration yet those that were set apart of God to be perpetuall Nazarites were not it seems tyed to these things to wit because they could not alwayes avoid them And besides what Samson did he did by the speciall motion of Gods Spirit and therefore he made no scruple of taking the garments of these slain men which he gave to his companions and under them must be comprehended the sheets or shirts also mentioned in the bargain they made vers 12. And his anger was kindled and he went up to his fathers house In his anger leaving his wife behind him Vers 20. But Samsons wife was given to his companion whom he had used as his friend That is one of those his thirtie companions or bridemen mentioned vers 11. Some also adde that it was he that was chosen to be the first of the bridemen the next to the bridegroom himself who according to the custome of those times was called the bridegrooms friend to which custome they say the Baptist doth allude John 3.29 He that hath the bride is the bridegroom but the friend of the bridegroom which standeth and heareth him rejoyceth greatly because of the bridegrooms voice CHAP. XV. Vers 1. BVt it came to passe within a while after in the time of wheat harvest that Samson visited his wife with a kid c. The time is thus noted when Samson returned to his wife because afterward there is mention made of the burning of their corn in the fields partly cut down and partly standing and doubtlesse though Samson did really intend reconciliation with his wife and to that end carried a kid with him the better to expresse the love he bare her and the desire he had to be reconciled to her yet the Lord was pleased to incline his heart this way purposely that finding his wife given away to another man he might take that occasion to be revenged on the Philistines Vers 4. And Samson went and caught three hundred foxes and took firebrands c. It appears by many places of Scripture that there were great store of foxes in the land of Canaan for hence are those expressions Cant. 2.15 Take us the foxes the little foxes that spoil the vines and Psal 63.9 10. But those that seek my soul to destroy it they shall fall by the sword they shall be a portion for foxes and again Neh. 4.3 Even that which they build if a fox go up he shall even break down their stone wall
as some say to wear a kind of horn made of brasse upon their helmets and when they were conquerers and triumphed over their enemies then they wore it up but when they were conquered and foiled they drew it down However Hannah intends hereby to intimate that through the Lords goodnesse to her in giving her a sonne she was become stronger and more renowned then before for children are the strength and glorie of their parents and that she was cheared and encouraged to triumph over all her enemies thirdly that whereas she addes my mouth is enlarged over mine enemies thereby is meant both that she had now more abundant matter for the praising of God then her enemies and likewise that she had now enough to say wherewith to stop the mouth of her insulting adversarie before when she was barren she had nothing to replie against Peninnah but was fain to bear her reproches in silence but now Peninnah could not insult over her as before and if she did she had enough to answer her and fourthly that the reason of this is rendred in the last words because I rejoyce in thy salvation that is because thou hast saved me to wit from the affliction and reproch of my barrennesse and the insulting of mine enemies Vers 2. There is none holy as the Lord c. To wit because there is no creature that is perfectly holy without spot or blemish essentially and independently holy and the fountain of all holinesse that is in others as the Lord is and therefore it follows for there is none besides thee that is there is no God beside thee neither is there any rock like our God but concerning this last clause see the note Deut. 32.4 Vers 4. For the Lord is a God of knowledge c. By two reasons Hannah shews the follie of those that proudly insult over Gods people first the Lord saith she is a God of knowledge that is a God that knows all that in your pride and arrogancie you think or speak or attempt against his poore servants and from whom you have even that knowledge wisdome and understanding in the confidence whereof you are so ready to exalt your selves wherein there are many strong arguments included to disswade all men and women from such proud and arrogant boasting as Peninnah had used first because he that is the just avenger of all wickednesse must needs know it secondly because he discerning all their thoughts and projects could easily infatuate them and crosse them many wayes in their purposes and thirdly because they may be sure that he ordereth all with great wisdome for the good of those that fear his name Again a second reason is that by him actions are weighed whereby is meant that he exactly ponders all the actions of men and will therefore as a just Judge repay them as he finds them good or evil yea according to the degree of good and evil which he finds in them or rather it is meant of all the actions of men as they are disposed by the providence of God that he weighs them that is he orders them in great wisdome even as the Apothecarie weighs the drugs he puts into his medicines so the Lord moderates or enlargeth the rage of wicked men against his children as may be most for their good and therefore though they be insatiably desirous to lay load upon his children yet they are restrained many times and can proceed no further then God sees shall be for their good Vers 4. The bows of the mighty men are broken and they that stumbled are girt with strength In these words is implied that God doth many times abate the strength of the mightie or at least blasts their attempts and makes them successelesse and so as when the bow of a mightie man breaks all their endeavours come to nothing and on the other side he many times so strengthens the feeble that of themselves are ready to stumble or at least so prospers their weak endeavours that unexpectedly they bring mightie things to passe Those that are strong of bodie strong in militarie forces in power and authoritie in the Common-wealth in wisedome wit judgement and memorie become many times as Samson when his hair was cut off like other men yea though their strength remains their bow is oft broken their attempts are vain and end in shame and reproch whereas those that are weak in these regards become mightie and strong at least they prevail successefully in all their affairs Vers 5. They that were full have hired out themselves for bread and they that were hungry ceased That is they that were hungry became rich or at least were well provided for so that there was not a poore man any longer left amongst them So that the barren hath born seven and she that hath many children is waxed feeble That is those that were barren have born many children for seven is usually in the Scripture put for many as Deut. 28.7 they shall come out against thee one way and flie before thee seven wayes and so in divers other places and on the other side they that have had many children have either grown weak and so through feeblenesse have left bearing or else have buried the children they have had and so became feeble children being still esteemed the strength of their parents Now this particular passage of Gods providence it is likely that Hannah did the rather mention amongst the rest as having respect to the Lords mercy in opening her barren wombe and perhaps to the hope she had also if not the assurance she had by the spirit of prophecy that the Lord would give her many children more as indeed we find vers 21. of this chapter that she had after this three sonnes and two daughters Vers 6. The Lord killeth and maketh alive c. These following passages in this and the next verse may either be meant of severall men to wit that the Lord killeth one and maketh alive another that he maketh one man poore and another man rich c. or else of the same persons that the Lord killeth men and then maketh them alive again that he maketh a man poore and then afterwards rich again that he bringeth a man low and then afterwards lifteth him up again The Lord maketh poore and maketh rich he bringeth low and lifteth up as for these expressions of killing and making alive of bringing down to the grave and bringing up though they may be meant first literally that the Lord sometimes killeth men and yet restoreth them to life again as he did the good Shunamites sonne 2. Kings 4.35 and secondly spiritually that the Lord with the terrours of the Law and the lashes and sting of conscience for sinne hath humbled men and laid them as it were for dead according to that of the Apostle sinne revived and I died Rom. 7.9 whence the Law is called the ministration of death 2. Cor. 3.7 and yet afterwards he revives them and
Vers 11. Behold I will do a thing in Israel at which both the eares of every one that heareth it shall tingle That is at the hearing whereof they shall be stricken with horrour and astonishment The same expression is used 2. Kings 21.12 in threatning the evil that was to come upon Jerusalem and Judah because of the sinnes of Manasseh and it is a figurative expression taken from the singing and dizzinesse which some sudden terrible noise as a clap of thunder or the roring of a cannon will make in the head of a man that is near to it How this was accomplished in Eli and the wife of Phinehas we may reade in the following chapter vers 18 19 c. where we shall find that upon the report of the judgement now threatned Eli fell down and brake his neck and his daughter in law the wife of Phinehas fell presenty into the pains of travell and died Vers 12. When I begin I will also make an end That is as sure as I begin so sure will I make an end though it may be some time ere I begin yet assuredly all shall come upon them which I have threatned Vers 13. For I have told him that I will judge his house for ever for the iniquitie which he knoweth This is added by way of aggravating Elies sinne that it was not ignorantly done but wittingly he knew what his sonnes did and that the Lord was displeased at it for he had by his messenger chap. 2.27 threatned him for it and yet he would not restrain them Because his sonnes made themselves vile and he restrained them not The word here translated vile may be also rendered accursed as it is in the margin of our bibles and indeed let the word be taken either way the sonnes of Eli had deserved this censure vile they were in regard of their base sinnes which made them even to stink and to be abhorred amongst the people every one loathed them for their abominable lives and accursed they were in regard of the curse of God that is in a speciall manner denounced against those that presumptuously walk in such grosse and detestable sinnes and it might well be said that they made themselves vile or accursed because it was merely by their own wilfull choosing to walk in such lewd wayes that they had brought such shame upon themselves and exposed themselves to the curse of God according to that of the Prophet O Israel thou hast destroyed thy self Hos 13.9 Vers 14. I have sworn unto the house of Eli that the iniquitie of Elies house shall not be purged with sacrifice nor offering for ever Two things are included in this decree of the Lord concerning Elies house first concerning his wicked sonnes that the Lord delivering them up to a reprobate sense they should continue in their infidelity impenitency and hardnesse of heart unto their dying day and so then it was not their sacrifices and offerings that should do them any good secondly concerning their posterity that the temporall punishment which God had threatned to bring upon them should not by any means be kept off to wit that the dignity of the high priests office should be taken from them c. Vers 15. And Samuel lay untill the morning and opened the doores of the house of the Lord. By this and some other places it seems probable that though the Tabernacle whilst it was in the desert for the better transporting and carrying it from place to place had no other covering nor fence then the curtains and hangings appointed by Moses yet afterwards it was some other way shut in yea as it is most probable housed whence there is mention here of the doores of the house of the Lord see the notes chap. 1.9 The office of opening the doores belonged to the Levites as afterward in the Temple 1. Chron. 23.5 and so Samuel now did it And observable indeed it is that Samuel was not puffed up so by the Lords appearing to him as to despise that which might seem for a Prophet a mean imployment And Samuel feared to shew Eli the vision Though the Lord had not commanded Samuel to acquaint Eli with that he had revealed to him concerning the heavy judgement that should befall his house yet his own reason suggested that it was not fit that a secret that so nearly concerned him should be kept from him onely saith the text Samuel feared to shew Eli the vision to wit either because first such sad tydings he knew would wound his heart and therefore being loth to grieve him he was afraid to let him know it or secondly because he doubted it might seem arrogancy in him as a messenger sent from God to denounce such terrible things against his aged Tutour and governour or thirdly because he feared Elies displeasure as knowing well that ancient men and men in authority cannot easily brook to have the judgement of God denounced against them especially by those that are for years or otherwise inferiour to them Vers 17. God do so to thee and more also if thou hide any thing from me c. By this importunity of Eli in conjuring Samuel so earnestly to tell him all that God had said unto him it is evident that so soon as Eli conceived that the Lord had appeared to Samuel he presently feared that something was revealed to him concerning him and his sonnes Guilty consciences will still be suggesting terrours and fears upon every occasion and so it was here with Eli being conscious to himself of his sonnes lewdnesse and his own indulgence towards them no sooner was he perswaded in his mind that the Lord had appeared in a vision to Samuel but presently he apprehended some heavy sentence pronounced against him and this made him now so eager to know what it was as for this manner of adjuration God do so to thee and more also see the note Ruth 1.17 Vers 18 And he said It is the Lord let him do what seemeth him good God hath absolute power over all his creatures to do with them what seemeth good in his own eyes neither is he to render an account of his actions and besides he is most wise and faithfull and just so that though men cannot comprehend the reason of his judgements yet they may be sure there can be nothing faulty in them and to his children withall his goodnesse and love is so great that unlesse it were needfull he would not and beyond what is needfull he will not afflict them In all which regards it might well be that Eli alledged this as a reason why he could not but submit to what was threatned namely because it was the Lord that had said it It is the Lord let him do what seemeth him good Vers 20. And all Israel even from Dan to Beersheba knew that Samuel was established to be a Prophet of the Lord. To wit by the accomplishment not onely of that which he had now said unto Eli
bring the following judgement upon them or rather that this was an extraordinary act of devotion whereto the Priests were led by reasons grounded upon this strange and extraordinary work which God had wrought and perhaps also by a speciall instinct of Gods Spirit and is not therefore to be judged of according to the rules of other ordinary burnt offerings They considered that these kine had been given up by the Philistines to the service of the Lord in bringing home the Ark and that having been employed in so sacred of service it was not fit they should be imployed to any other use or much lesse that they should be sent back to the Philistines again and therefore they resolved by this way of an extraordinary burnt-offering to yield them up to the Lord by whose all-ruling providence they were so miraculously swayed to bring back the Ark unto that place And indeed had they sinned in offering these kine for a burnt-offering why should not this be mentioned vers 19. as the cause of Gods displeasure against them as well as their looking into the Ark. Vers 15. And the Levites took down the Ark of the Lord c. That is the Priests who were of the tribe of Levi for Bethshemesh as is before noted was one of the Priests cities Josh 21.16 nor was it lawfull for the Levites to touch the Ark Num. 4.15 And when Aaron and his sonnes have made an end of covering the Sanctuarie and all the vessels of the Sanctuarie as the camp is to set forward after that the sonnes of Kohath shall come to bear it but they shall not touch any holy thing lest they die Vers 18. And the golden mice according to the number of all the cities of the Philistines belonging to the five lords both of fenced cities and of countrey villages c. That is according as all the cities and villages of the Philistines were divided into five parts and were under the command of their five great lords each of those cities before mentioned being the mother citie in each division so accordingly there were five golden mice given as was said before vers 4. and that in the name and happely at the charge not of the mother-cities onely but of all the severall circuits or provinces that belonged to them because all had been punished with that plague of mice which were sent amongst them even all the land of the Philistines unto the great stone of Abel that is mourning so called doubtlesse because of the peoples lamentation vers 19. as upon a like occasion the floore of Atad where the sonnes of Jacob with the Egyptians mourned for the death of Jacob was called Abel-mizraim Gen. 50.11 that is the mourning of the Egyptians Vers 19. And he smote the men of Bethshemesh because they had looked into the Ark of the Lord. It was not lawfull for any but the Priests no not the Levites who carried it to look upon the Ark bare and uncovered Num. 4.20 But they shall not go in to see when the holy things are covered lest they die It was therefore sufficient to render the people obnoxious to the judgement that fell upon them if we suppose that it came covered from the Philistines and they uncovered it to look upon it or that it came uncovered and they took libertie without any fear or reverence to stare and gaze upon it But yet the words seem to import that they proceeded further even to look into the Ark either merely out of curiositie or perhaps to see whether the Philistines had not put any thing into it or taken any thing out of it onely I see not how so many could offend in this kind Even he smote of the people fiftie thousand and threescore and ten men That is of them and of the people together that came flocking from all parts to see the Ark there were slain fiftie thousand and threescore and ten men It were much that there should be so many found in so little a citie as Bethshemesh was but amongst those multitudes that might come from all parts to see the Ark there might well be fiftie thousand and threescore and ten slain Vers 21. And they sent messengers to the inhabitants of Kirjath-jearim c. Pretending happely that their citie of Bethshemesh was not a place of such safetie for the Ark to be in as Kirjath-jearim was they sent to the inhabitants of Kirjath-jearim to desire them to fetch the Ark thither The Philistines say they have brought again the Ark of the Lord come ye down and fetch it up to you CHAP. VII Vers 1. ANd the men of Kirjath-jearim came and fetcht up the Ark of the Lord c. Three particulars are here related concerning this removall of the Ark. The first is that it was fetcht up from Bethshemesh by the men of Kirjath-jearim a citie in the tribe of Judah not farre from Bethshemesh called formerly Baalah and Kirjath-Baal Josh 15.9 60. and 18.14 Now this being none of the cities of the Priests who onely might touch the Ark though it be said that the men of Kirjath-jearim fetcht up the Ark yet thereby is meant onely that they came up to have it carried to their citie and attended it when it was removed for they were doubtlesse priests either of Bethshemesh or of some other place that carried the Ark. Notwithstanding the men of Bethshemesh were smitten for looking into the Ark chap. 6.19 yet the men of Kirjath-jearim did not oppose the removing of it to their citie but themselves fetched it thither no doubt with much joy and that because they knew that it was not the presence of the Ark amongst the men of Bethshemesh but their unreverend carriage of themselves in gazing upon the Ark or looking into it that was the cause of their miserie The second thing related is that they brought the Ark into the house of Abinadab in the hill It is likely that Abinadab was a man of singular holinesse and perhaps as some hold a Levite too but yet the reason which the text implies why his house was chosen for the keeping of this sacred treasure is this that it was in the hill to wit first because high places were in these times in great request and judged fittest for holy employments and secondly because it might be a place of strength and so of safetie for the Ark to be kept in whence it was that the Ark was kept there till Davids time when it was fetched away from thence 1. Chron. 13.6 7. And David went up and all Israel to Baalah that is to Kirjath-jearim which belonged to Judah to bring up thence the Ark of God the Lord. And they carried the Ark of God in a new cart out of the house of Abinadab Indeed in 2. Sam. 6.3 it is said that the Ark was brought out of the house of Abinadab that was in Gibeah but by Gibeah there is meant the hill as it is translated there in the margin of our Bibles
army at Gilgal that he might fight with the Philistines which was at least two years after this c. 13.1.4 which may well be for happely Samuel expressed this charge more fully and particularly then it is here related or else that it was mean by Samuel indefinitely of the first difficulties he should meet w th after the kingdome was settled upon him to wit that if he were in any strait Samuel were not with him he should then resort to Gilgal stay there for Samuel seven dayes within which time he would not fail to come unto him both to offer up sacrifices for him to direct him what he should do And this indeed seems to be most probable for though Saul went not to Gilgal in his first enterprise against the king of Ammon the reason of that was because Samuel was then w th him c. 11.7 therefore that cannot be justly objected so that this clause I conceive is added here by way of encouragement viz. that as occasion was offered of any difficult perilous enterprise to be undertaken by Saul Samuel would be ready to assist him both by offering up sacrifices in his behalf and by advising him in all doubtfull cases onely withall he gives him charge to wait for him in Gilgal for that purpose seven dayes which was doubtlesse of God for the triall of Saul Vers 11. What is this that is come unto the son of Kish is Saul also amongst the prophets Because Saul had not been trained up amongst the sons of the Prophets but in his fathers countrey-affairs as when he was sent to look the asses that were lost therefore they admired to hear him prophesie amongst the prophets insomuch that in aftertimes this became a proverb among the Israelites as it is in the next verse Is Saul also among the prophets when they beheld any thing in any man that was strange and â—nexpected they would say what have we here Is Saul also among the prophets And indeed all sudden supernaturall changes wrought in men must needs make them a matter of wonder in the world for thus we see they wondred in the dayes of the Gospel at that Saul who was also of the tribe of Benjamin and was afterwards called Paul Rom. 11.1 Is Saul also among the Apostles Acts 9.21 All that heard him were amazed and said Is not this he that destroyed them which called on this name in Jerusalem c. Yea and so it was also with Christ and the other Apostles Because they were not trained up in a way of learning they wondered to find them endued with those excellent gifts which God had bestowed upon them Matt. 13.55 56. Is not this the Carpenters sonne say the Jews of Christ whence then hath this man all these things and John 7.15 The Jews marvelled saying How knows this man letters having never learned and when the Apostles spake divers languages at the feast of Pentecost Acts 2.7 8. They were all amazed and marvelled saying one to another Behold are not all these which speak Galileans And how heare we every man in our tongue wherein we were born Vers 12. And one of the same place answered and said But who is their father Three severall expositions are given of these words for first some understand it to have been spoken concerning Saul and his servant as inferring from these words that he also prophesied among the Prophets together with Saul and that to expresse the reason why it seemed so strange to them that Saul and his servant should prophesie among the Prophets namely because their fathers being countrey-men men unskilfull in musick and prophecying could never instruct them in such high things Secondly others conceive it was by way of amplifying the wonder of Sauls prophecying among the Prophets to wit that some breaking out into those words of admiration What is Saul also among the Prophets another neighbour that stood by added But who is their father thereby willing them as it were to take notice that he did not onely prophecie among the Prophets but was as their father in the chief place among them that he led them as their head as Samuel the father of the Prophets was wont to do being endued with a kind of majestie and eminency of gifts above the rest that prophecyed with him which did much increase the wonder And thirdly others conceive that this was spoken by way of correcting those that made such a matter of wonder of it that Saul should prophecie among the Prophets But who is their father said one that stood by and heard them that is the father of those Prophets among whom Saul prophecyed as if he should have said Is not God their father did not he teach and instruct them and is not he able to give the same gift of prophecie to Saul that he hath given to them those that were trained up in the Colledges of the Prophets were called the sonnes of the Prophets 2. Kings 2.3 Now because that which these men wondered at was that one not trained up under the father or fathers of these Prophets should be able to prophecie To this it is answered that it was God indeed that was their father it was God that instructed them and not the Prophets under whom they were trained up and the same God that by his spirit enabled them to prophecie could likewise conferre the same gift upon Saul too and this I conceive is the most probable exposition of these words and that because the words seem plainly to imply that they were spoken by way of answering those that were so amazed that Saul should prophecy among the Prophets Vers 13. And when he had made an end of prophecying he came to the high place To wit to praise God for his singular favour and to pray to him for the assistance and guidance of his holy spirit for in this high place no doubt they used to sacrifice and had perhaps a synagogue and house of prayer Vers 14. And Sauls uncle said unto him and to his servant Whither went ye It is likely that this uncle of Sauls was Ner the father of Abner chap. 14.50 and that seeing Saul prophecie among the Prophets or at least hearing of it he enquired thus where they had been as thinking thereby to find it out how he should come to this extraordinary gift for by this change that was seen in him he concluded that some strange thing had happened to him in his journey Vers 16. But of the matter of the kingdome whereof Samuel spake he told him not This is noted doubtlesse by way of commending Saul and three reasons may be probably given why Saul forbare to tell his uncle what Samuel had said to him concerning the kingdome notwithstanding that by the late accomplishment of those severall signes that Samuel had given him he might be assured that Samuel was indeed sent of God to anoint him king to wit First because he was not at first puffed up with
affright the Philistines Vers 18. And Saul said unto Ahiah Bring hither the Ark of God c. This he enjoyned that Ahiah having put on the Ephod might enquire of God what was the cause of that tumult in the camp of the Philistines and what he should do Saul had already been a long time in great straits for all his souldiers except six hundred were gone away from him the Philistines lay close upon him with a mighty army insomuch that he durst not stirre out of his trenches in Gibeah and the enemy taking the advantage thereof had sent out three companies of spoilers to wast and spoil the countrey round about and yet all this while we reade no that he enquired of God though he had the Ark all this while with him But now when his watchman had descried a tumult in the camp of the Philistines and that he perceived by the absence of his sonne and his armour-bearer that they were engaged amongst them and that it was probable by the relation of his watchman that the Philistines were disordered now on a sudden not knowing what he should do the Priest was called to enquire of God and yet it was but a sudden fit of devotion to which he was forced by his present distresse as is evident by that which follows immediately in the next verse Vers 19. The noise that was in the host of the Philistines went on and increased and Saul said unto the Priest Withdraw thine hand This did notably discover Sauls profanenesse being at first perplexed and not knowing what to do he called for the Ark to enquire of God but presently again perceiving by the increasing noise and tumult in the camp of the Philistines that some greivous disaster had indeed befallen them then away with the Ark away with the Priest and his Ephod Ahiah saith he withdraw thine hand as if he should have said Give over it is no time now to stand consulting and enquiring of God the increasing of the tumult sheweth evidently enough what we have to do we shall lose an opportunity of victory which afterwards we may wish for when it is too late and therefore must not now lose time to ask counsel of God And indeed by the many sad effects that accompanied the following victory we may see how much God was displeased with this his profane contempt of the ordinance of God Vers 21. Moreover the Hebrews that were with the Philistines even they also turned to be with the Israelites that were with Saul and Jonathan That is their bondmen and servants yea and those also that for fear were forced to come up with their carriages and provision c. to the camp of the Philistines Vers 24. And the men of Israel were distressed that day Being weary through labour and toil and ready to faint they durst not eat any thing because of Sauls oath and herein they were distressed But if besides they were hunger-bitten before by reason of the spoiling bands of the Philistines that kept all provisions from them this must needs make their misery the greater For Saul had adjured the people saying Cursed be the man that eateth any food untill evening That is he had with an oath pronounced concerning the people that he should be accursed and as an accursed thing should be put to death whosoever he was amongst them that should eat any thing untill the evening as is evident by that sentence pronounced against Jonathan when he had onely tasted of the honey in the wood vers 44. And Saul answered God do so and more also for thou shalt surely die Jonathan The reason why Saul did this was that the people might not loose any time from pursuing the enemy But the oath was rash and inconsiderate and like enough to have proceeded from a proud desire to seem very zealous in the pursuing of these enemies against whom erewhile he durst not shew his head Vers 27. He put forth the end of the rod that was in his hand and dipt it in an hony-combe and put his hand to his mouth and his eyes were enlightened Being enfeebled with extreme labour and emptinesse his eyes waxed dimme which now by this little refreshing were enlightened again Vers 28. Then answered one of the people and said Thy father straitly charged the people with an oath c. That which is spoken with reference to any thing before done by another man is called an answer in the Scripture phrase as well as that which is spoken with reference to something before said by another so when Christ had whipped out those that profaned the Temple it is said Joh. 2.18 Then answered the Jews and said unto him What signe c. and so it is here Yet it may be conceived that Jonathan encouraging the people in the pursuit of the enemy one of the company returned him this answer to shew the reason why the souldiers were faint and could not follow on Vers 31. And they smote the Philistines that day from Michmash to Aijalon Which was in the tribe of Dan Josh 19.42 and therefore not farre from the Philistines countrey yet some hold that it was anothet Ajalon in the tribe of Judah 2. Chron. 11.10 Vers 32. And the people flew upon the spoil and took sheep and oxen c. To wit when the evening was come and the time prefixed by Saul expired being then pressed with extreme hunger through long fasting and labour they greedily flew upon the spoyl dressed and eat it not staying till it could be throughly cleansed of the bloud the life as it were yet panting in the flesh which was contrary to the Law Deut. 12.16 Onely ye shall not eat the bloud ye shall poure it upon the earth as water and thus they that were so very carefull to observe the kings edict never regarded the breach of Gods commandment Vers 33. And he said Ye have transgressed Or Ye have dealt treacherously Thus he was eager against the people for eating with the bloud but never charged himself who by a rash vow had thus caused the people to sinne Roll a great stone unto me this day To wit either that thereon in Sauls sight they might kill and eat to the end he might see them let the bloud run clearly out from the cattell they killed or else for the building of the Altar mentioned vers 35. that they might kill and eat as it were in the presence both of God and their king that so he might be sure to prevent their eating with the bloud any more Vers 35. And Saul built an altar unto the Lord. To wit either as a monument of this his late victory or rather that he might offer thereon gratulatory sacrifices for that glorious victory which God had given them And this is said to be the first altar that he built unto the Lord either because those altars in Gilgal and elsewhere whereon he had formerly sacrificed were built by others before and this was the first
which he built himself or else because those altars were onely set up for present use and then demolished again but this was the first which he built for a standing continuing altar which then is noted because it was directly against the law of God as we may see in the notes Exod. 20.24 Vers 36. Then said the Priests Let us draw near hither unto God That is let us enquire of God before the Ark because the prosecuting of the enemies by night which Saul had motioned to the people was an act of some danger and the people were very forward to do what he advised therefore the Priest interposed himself and wished them by all means to enquire first of the Lord and this perhaps he did the rather because he saw what ill effects had followed upon Sauls neglecting to do this before ver 19. to wit that Saul by a rash and unadvised oath had weakened the hands of the people in the pursuance of their victory and had been withall the occasion of a grievous sinne amongst the people which was their eating of the spoil with the bloud vers 32. Vers 37. But he answered him not that day When Saul had enquired of the Lord by the judgement of Urim and Thummim the Lord answered him not but whence was this doubtlesse the Lords displeasure was against Saul not against Jonathan who though he had done what his father had forbidden and that with an oath that whosoever should offend therein should be accursed and so put to death yet he did it ignorantly not knowing that his father had made such a vow and was compelled too by necessity being ready to faint when he reached out his rod and so by tasting a little honey refreshed himself yet it is evident too that the Lords refusing to answer Saul tended to this that it might be discovered that Jonathan had transgressed the command and vow of his father but why not so much to discover Jonathan to be the party with whom the Lord was offended as first to discover to Saul his hypocrisie and the rashnesse of his unadvised oath who had hereby hindred the victory caused the people to sinne and now brought his own sonne under the danger of being accursed and put to death and secondly to shew the religious respect that was due to an oath Vers 38. And Saul said Draw ye near hither all the chief of the people and know and see wherein this sinne hath been this day Saul concluded that God was offended when he had enquired of him by the Priest and he would not answer him and therefore presently commanded all the chief of the people that is all the heads of the Tribes and families to draw near unto him to wit that by drawing lots it might be discovered who it was that had sinned and offended God amongst them for though himself had sinned in that rash and unadvised oath that he took ver 24. and and that he knew the people had sinned grievously in eating with the bloud vers 32. yet like a true hypocrite he never minded these things but concluded that the breach of his vow and command must needs be the great offence which caused the Lord to be silent and therefore for the finding out of this he would have them draw lots Vers 43. I did but tast a little honey with the end of the rod that was in mine hand and lo I must die As if he had said That which I did was a very small offence if any especially considering that I knew not of the oath and yet it seems I must die for it Vers 44. And Saul answered God do so and more also See the note Ruth 1.17 Vers 45. As the Lord liveth there shall not one hair of his head fall to the ground for he hath wrought with God this day That is through Gods blessing and assistance he hath been the means of procuring a most glorious victory to the children of Israel Vers 47. So Saul took the kingdome over Israel and fought against all his enemies c. That is being confirmed in his kingdome by this glorious victory over the Philistines he again undertook the managing and administration of it or else this may be spoken with reference to that which went before to wit that thus as we have heard he took upon him the kingdome being chosen thereto of God and in defence of the people fought against all their enemies Vers 49. Now the sonnes of Saul were Jonathan and Ishui c. This Ishui is also called Abinadab chap. 31.2 and 1. Chron. 8.33 and 10.2 Ishbosheth who is also called Eshbaal 1. Chron. 8.33 is not here mentioned though now above twenty years old 2. Sam. 2.10 happely because he survived his father and those onely are here mentioned that died with him chap. 31.2 As for his sonnes which he had by Rizpah 2. Sam. 21.8 they are not here named because she was not his wife but his concubine CHAP. XV. Vers 1. SAmuel also said unto Saul The Lord sent me to anoint thee to be king over his people over Israel That is the Lord gave me commission to anoint thee king for Samuel went not to Saul but Saul came to Samuel and this Samuel premised before he gave him the following charge from the Lord that he should go and destroy the Amalekites that the remembrance of this honour whereto God had exalted him might make him the more carefull exactly to do what God had enjoyned him Now therefore hearken thou unto the voyce of the words of the Lord. In this word now Samuel covertly puts him in mind of his former transgression chap. 13.8.9 As if he had said though thou didst formerly neglect to do what the Lord enjoyned thee yet now remember what God hath done for thee and be sure strictly to observe this which God hath given thee in charge Vers 2. I remember that which Amalek did to Israel how he laid wait for him in the way when he came up from Egypt Three severall times God had foretold that he would destroy the Amalekites and that for the violence which they offered to the Israelites to wit Exod. 17.14 Numb 24.20 and Deut. 25.19 And now Saul is sent to execute that vengeance upon them which the Lord had so long time since at severall times threatned for though the present king and people of Amalek had been cruell and bloudy adversaries to the people of God as Samuels speech to Agag seems to imply vers 33. As thy sword hath made women childlesse so shall thy mother be childlesse among women and so had deserved to be destroyed for their own sinnes yet because the Lord would have his people know that he had not forgot that former injurie of their Ancestours towards his people though it were now above foure hundred years since but intended now principally to be avenged on them for that in the commission that he sent now to Saul for the destroying of the Amalekites he
David should cut off the lap of his garment and yet Saul never feel him Vers 6. And he said unto his men The Lord forbid that I should do this thing unto my Master c. To wit when they provoked him to lay hands upon Saul ver 10. which indeed was a great proof of his sincerity that rather then he would do this he would venture the displeasing and enraging of all his followers who were like doubtlesse to be highly offended that he would wilfully neglect this opportunity to put an end to all their dangers and fears Vers 9. Wherefore hearest thou mens words saying Behold David seeketh thy hurt Thus David did with great wisdome cast the blame of Sauls violence against him rather upon Sauls wicked counsel and those flatterers about him that did daily incense him against David by their false slanders then upon Saul himself Vers 11. Moreover my father See c. David calls Saul father either because he had indeed married his daughter or because it was a title usually given to kings as the fathers of the people Vers 12. The Lord judge between me and thee c. Thus David referred his cause to God and hereby also it is evident that this it was that did comfort David against Sauls injuries and made him patiently bear the wrong he did him and restrained him at this time from avenging himself upon Saul namely that he considered that God was the judge of all and that he would therefore certainly plead his cause and take occasion sooner or later to revenge the injuries that he had suffered Vers 13. As saith the proverb of the ancients Wickednesse proceedeth from the wicked but mine hand shall not be upon thee By alledging this proverb David intimated first that a good man could not allow himself to do that which a wicked wretch would make no conscience to do secondly that though wicked men may counsel advise to do that which is evil yet a good man would not hearken to that counsel and thirdly that though unconscionable men deal wickedly with the righteous servants of God yet the righteous will not thence take liberty to deal wickedly with them So that summarily this is the drift of this proverb that no example nor perswasion nor provocation of wicked men should winne the servants of God to draw the same guilt upon themselves Vers 14. After whom dost thou pursue after a dead dog after a flea That is after a man of no estimation nor power one not worthy thy jealousies and fears but besides it may be that David had also respect in these words to his humble deportment of himself hitherto free from all ambition had he made a partie amongst the Nobles or Elders of Israel there had been some pretence of suspecting him but considering his lowly carriage of himself all the time he had been in Sauls court Sauls proceeding against him in that manner he did was as if a man should have come with an army of souldiers against a flea or against a dead dog Vers 22. And Saul went home But David and his men gat them up unto the hold Namely of Engedi vers 1. having found David and his men hemmed up in a cave it was much that Saul would overslip such an opportunitie to put an end to his fears but his conscience was strongly convinced and thereby God carried him away and hereby David found that his confidence in God manifested in the 57. Psalme was not in vain for that Psalme was penned as is most probable when he hid himself in this cave as we may gather from the title Michtam of David when he fled from Saul in the cave CHAP. XXV Vers 1. ANd Samuel died and all the Israelites were gathered together and lamented him c. Under Sauls government they had found what cause they had to respect Samuel and how much better it had been for them to have lived under a judge of Gods appointing then a king of their own choosing and therefore now they lamented Samuels death and buried him in his house in Ramah In Ramah Samuels father dwelt before him 1. Sam. 1.1 and there in the ancient buriall place of his family was Samuel buried And David arose and went down to the wildernesse of Paran Which bordered upon the south of the land of Judah not farre from the desert of Maon It seems Samuels death added to Davids fears he had lost him to whom he was wont to go for counsel and comfort and was like enough now to have more enemies and fewer friends and therefore now he was glad to flee to a wildernesse without the borders of Israels land Vers 2. And there was a man in Maon whose possessions were in Carmel and that man was very great c. Because Carmel was nearer to the wildernesse of Paran whither David was removed then Maon was therefore this is expressed concerning Nabal that though he dwelt in Maon yet his possessions were in Carmel and so there he sheared his sheep which was the occasion of Davids sending to him and indeed Maon Ziph and Carmel were all in the tribe of Judah not farre it seems asunder and therefore joyned together Josh 15.55 his great riches are here mentioned as an aggravation of his inhumanity towards Davids followers had he been a man of a mean estate he might have pleaded that he was not able to send relief to Davids six hundred men but being a man of so vast an estate he might have sent somewhat to David and his men and have been never the worse for it and therefore there could be nothing said by way of excusing him Vers 6. Peace be both to thee and peace be to thine house c. This modest manner of their seeking some relief from Nabal is therefore expressed to let us see that they spake nothing that could provoke him to answer them so bitterly and so churlishly as he did Vers 7. For we come in a good day give I pray thee whatsoever cometh to thine hand c. In these words For we are come in a good day Two reasons are imployed to move Nabal to satisfie their desire First because he had now provided a liberall feast out of which he might well spare them somewhat Secondly because it was a day of rejoycing at which times mens hearts are freer to give and so thence he concludes Give I pray thee whatsoever cometh to thine hand that is whatsoever thou thinkest good to bestow upon us Vers 9. They spake to Nabal according to all those words in the name of David and ceased These last words and ceased are added to imply that this before mentioned was all they said they were neither importunate nor insolent in their speeches but in a fair manner spake what David had given them in charge and then they had done Vers 10. There be many servants now adayes that break away every man from his master Herein covertly he upbraids David First for flying from the
me accordingly Vers 37. His heart died within him and he became as a stone That is he fell as it were into a swoun and so there he lay like a stock or stone for ten dayes together the very thinking how near he was to death upon his wives relation made his heart to die within him Vers 39. And wen David heard that Nabal was dead he said Blessed be the Lord c. Though he rejoyced not in the evil that was fallen upon Nabal yet he could not but rejoyce in the manifestation of Gods justice upon him in his behalf and in seeing that the Lord had pleaded his cause against him And David sent and communed with Abigail to take her to him to wife David would rather send then go himself that she might the more freely either grant or denie his suit and that it might be the more evident that he took her not by force and violence Vers 41. Behold let thine handmaid be a servant to wash the feet of the servants of my Lord. Herein was the faith of Abigail discovered who could think so honourably of David when he lived in such a persecuted estate and despised condition Vers 43. David also took Ahinoam of Jezreel A town in Judah Josh 15.56 Vers 44. But Saul had given Michal his daughter Davids wife to Phalti c. This Phalti of Gallim a place in the tribe of Benjamin â—aâ— 10.30 is also called Phaltiel 2 Sam. 3.15 to whom Saul gave Michal Davids wife not onely out of hatred and malice against David but also out of policy as he thought that the title of having his daughter to wife might not be any furtherance to him in climbing to the kingdome CHAP. XXVI Vers 1. ANd the Ziphites came unto Saul to Gibeah saying Doth not David hide himself c. Though David had been once before in great danger in these parts the Ziphites discovering him to Saul and seeking to intrap him yet hither he was come again from the wildernesse of Paran chap. 25.1 and good reason might be given for it For it might be occasioned by his marriage with Abigail whose estate lay in these parts and again his hope that Saul would keep his covenant and oath chap. 24. might encourage him the rather because since that for a time he had now been quiet but he found his enemies as violent as ever Indeed if David should come to the crown the Ziphites might well fear theâ— former treachery would be remembred and therefore it stood them upon to seek Davids ruine if by any means they could Vers 3. David abode in the wildernesse and he saw that Saul came after him c. But why is it said in the very next words vers 4. That he sent forth spies and so understood that Saul was come in very deed I answer that these first words are meant onely of some notice that David had of Sauls coming of the certainty whereof he was not at first fully satisfied and so sending out scouts to see if it were true was by them fully informed that it was so indeed Vers 6. Then answered David and said to Ahimelech the Hittite and to Abishai the sonne of Zeruiah brother to Joab saying Who will go down with me c. The two Captains whom he desired to go with him to Sauls camp were Ahimelech called the Hittite either because he was so by birth though in Religion he was an Israelite or else because though he was an Israelite by birth yet he lived among the Hittites and Abishai the sonne of Zeruiah Davids sister 1. Chron. 2.15.16 and therefore it is that she the mother is still mentioned and not the father who was perhaps of meaner descent at least not of so great a family David having before closely approached Sauls camp alone by himself as is before noted vers 5. and finding them all fast asleep being carried no doubt also by a speciall instinct of the spirit of God he resolved once more to manifest his fidelity to Saul and therefore demanded of these his followers which of them would venture to go with him into the camp to Saul where he had found all the Army securely sleeping Vers 8. Then said Abishai to David God hath delivered thine 〈◊〉 thine hand this day c. Davids sparing Saul in the like case formerly haâ— done no good upon him and besides the Lords proffering him the like opportunitie 〈◊〉 second time seemed to Abishai a manifest declaration of Gods will that he wouâ— have him cut off Saul and therefore though he rejected this motion before 〈◊〉 Abishai hoped he would hearken to it now and therefore again pressed him 〈…〉 might be done Vers 10. The Lord shall smite him or his day shall come c. That 〈…〉 God should strike him with sudden death or he should die his naturall 〈…〉 other men die by sicknesse or old age or he should come to his end by some casualty as by being slain in battel c. Vers 11. Take thou now the spear that is at his bolster and the cruse of water c. Which stood happely by him for the quenching of his thirst or else to wash with for some conceive that in those hot countreys they used to wash sometimes in the night especially if any pollution had befallen them Vers 14. Then Abner answered and said Who art thou that criest to the king That is say some to the disturbance of the king in his rest But I rather think that though it be onely expressed in the foregoing words that David cried to the people and to Abner yet he mentioned also the king at least so farre as to ask Who is there about the king whereupon Abner answered thus Who art thou that criest to the king Vers 19. If the Lord have stirred thee up against me let him accept an offering Some understand this as if David had said that in case it were manifest that it were of the Lord onely that Saul was stirred up against him he for his part would most willingly yield himself to the triall of justice that he might if he had offended undergo deserved punishment and so this might be accepted of the Lord as a sacrifice well-pleasing in his sight But there is another exposition given by others which is plainer and seems more clearly to be gathered from the text to wit that David desires that the Lord might be appeased by sacrifices if really it were of him that Saul was stirred up against David and of no body else David considered that perhaps no enemy urged Saul to these courses but that it was of God to wit by letting loose the evil spirit upon him 2. Sam. 24.1 and that herein the Lord might have respect both to the sinne of David and Saul why then saith David if the case be so let us both labour to make our peace with God let us offer up sacrifices that may be acceptable in his sight humbly acknowledging our offences and calling to
would abuse the souls of the dead at his pleasure to deceive the living secondly it is no way likely that the Lord who had so lately refused to answer Saul by the Prophets would now raise up Samuel from the dead to answer him we see what was said in a like case to the rich man in hell Luke 16.31 If they heare not Moses and the Prophets neither will they be perswaded though one rose from the dead thirdly even the mantle wherein he appeared vers 14. was an evident signe that all was counterfeit for did Samuel think we carry his mantle with him into heaven or into the grave fourthly had the Prophet Samuel been sent of God which is the onely evasion the Papists have to maintain this errour the witch they say did not conjure him up but God sent him to appear to Saul he would never have said as this counterfeit Samuel did ver 15. that the witch by Sauls means had raised him up Why saith he hast thou disquieted me to bring me up It was therefore doubtlesse by the witches inchantments that this Samuel was raised and consequently it was not Samuel indeed but the devil in Samuels likenesse and therefore called Samuel here when the woman saw Samuel c. and that it was that made her cry out so violently as soon as she saw him when the devil was raised it seems according to the accustomed manner the witch was presently possessed vvith a spirit of divination and hereby knevv Saul for vvhom she had done this and hereupon cried out as apprehending he vvas come to ensnare her that having discovered her he might put her to death Why saith she hast thou deceived me For thou art Saul all vvhich shevvs plainly that the Authour of that Apocryphall book of Eccclesiasticus vvrote not by the inspiration of the holy Ghost vvho saith of Samuel as in relation to this history chap. 46.20 After his death he prophecied and shew the king his end c Vers 13. And the king said unto her be not afraid for what sawest thou Hereby it appears that Saul saw not the apparition at the first though afterward he was admitted to the sight of it and that happely because the woman was at first apart by her self as witches indeed use not to be seen when they work their feats And the woman said unto Saul I saw gods ascending out of the earth This she spake either because he appeared in such an attire c. that she might easily perceive it was some Magistrate or personage of great eminencie and worth and such are called Gods Psalme 82.6 I have said ye are Gods or else because this evil spirit now a counterfeit Samuel did rise up with such a divine kind of splendour and brightnesse as we know he can change himself into an Angel of light 2. Cor. 11.14 That the poore woman unacquainted with such apparitions was even astonished with beholding it Vers 14. And Saul perceived it was Samuel and he stooped c. Saul at length is admitted to the sight of this counterfeit Samuel though it seems he were not by when the witch first conjured him up vers 12.13 and so Saul addressing himself to enquire of this infernall prophet the witch it seems withdrew her self as appears vers 21 where it is afterwards said The woman came unto Saul and saw that he was sore troubled Vers 17. And the Lord hath done to him as he spake by me That is to David the man to whom the Lord hath betaken his favourable presence since he departed from thee Vers 18. Because thou obeyedst not the voice of the Lord nor executedst his fierce wrath on Amalek c. When Saul was in consultation about sparing Agag the Amalekite the devil no doubt then suggested whatever might encourage and embolden him thereto but now when he come to be affrighted with the apprehension of Gods wrath even that fact of his he alledged against him thereby to adde to his terrours and to drive him to despair and that under a colour of speaking as a Samuel Vers 19. And to morrow shalt thou and thy sonnes be with me That is ye shall be slain and so not be any longer amongst the living but with me amongst the dead But how came the devil to be of Gods counsell that he can so certainly determine the period of their lives I answer first that the devil can and doth many times by strong conjectures foretell many future things which accordingly come to passe Secondly that he doth not here define the time of their death certainly but speaks darkly and deceitfully for to morrow doth not onely signifie the day immediately following but also the time to come indefinitely Exod. 13.14 And it shall be when thy sonne asketh thee in time to come or to morrow what is this thou shalt say unto him c. and Matth. 6.34 Take therefore no thought for the morrow c. as indeed it seems it was not the very next day that Saul and his sonnes fell before the Philistines and so we see in another particular he speaks ambiguously Thou and thy sonnes shall be with me which might either be meant of their dying onely as spoken with respect to Samuel or of being with Sathan and then that as concerning Jonathan we are sure he lyed grossely but thus will the devil still preach comfort to those at last that will not away with the preaching of Gods prophets when they sharply reprove them for their sinnes Vers 21. And the woman came unto Saul and saw that he was sore troubled c. Hereby it appears that the witch had withdrawn her self whilst Saul and her familiar spirit then Samuels counterfeit had been talking together CHAP. XXIX Vers 1. NOw the Philistines gathered together all their armies to Aphek A town in the tribe of Asher Josh 19 24 30. Vers 2. But David and his men passed on in the rereward with Achish Though Achish was king of Gath onely which was but one of the five principalities of the Philistines yet it seems he was the chief among all the princes and had therefore the honour of leading up the rereward and that therein too he had given the honour to David and his men of being as it were his own life guard and therefore it is said that they marched on with Achish in the rereward Vers 3. Then said the princes of the Philistines what do these Hebrews here This is not meant of those Lords that were subjects to Achish the king of Gath as is indeed evident by the roughnesse of their language vers 4. And the princes of the Philistines were wroth with him and the princes of the Philistines said unto him make this fellow return c. but of the princes of the other places of Palestina for these all joyned their forces with Achish in this invasion of the land of of Israel the common sort had indeed as much cause to suspect Davids perfidiousnesse and to provide for
was for his brethren though he sojourned at that time in the land of the Philistines Vers 6. As I happened by chance upon mount Gilboa behold Saul leaned upon his spear c. By the relation we have of Sauls death in the last chapter of the former book it is evident that Saul killed himself and that many severall passages in the relation which this Amalekite here makes of his death were merely feigned by him that he might the more ingratiate himself to David For first it is expressely said that Sauls armour bearer killed not himself till he saw that his Lord and master was dead vers 5. When his armour-bearer saw that Saul his master was dead he fell likewise upon his sword and died with him Secondly It is no way probable that after Saul had been first so sorely wounded by the Philistine archers that he could not get away from those that pursued him and then thrust through by himself with his own sword he should still be able to talk with the Amalekite Thirdly If he were so loth to be killed by the uncircumcised Philistines why should he desire an uncircumcised Amalekite to kill him And fourthly whereas this Amalekite pretends here that he was fallen upon his spear which he had thrust into his body for so those Expositours understand these words Saul leaned upon his spear that hold that this Amalekite killed him and that therefore he desired him to stand upon him vers 9. to wit to force the spear through his body that so he might die this could not be for it is expressely said 1. Sam. 31.4 That Saul thrust himself through with his sword and not with a spear Saul took a sword and fell upon it it seems therefore that this Amalekite lighting upon Saul when he lay dead in the field he apprehended that if he should carry the first tydings of Sauls death to David who was by generall fame known to be the man whom Samuel had anointed to succeed Saul in the throne and together with those tidings Sauls crown and bracelets he should not misse of some fair reward for the present and some great preferment afterward and so thereupon away he went presently to find out David onely withall as supposing that this would endear him the more to David and make his reward the greater he resolved to adde this lie besides to wit that he found him leaning upon his spear as not being able to stand because of the deadly wounds the archers had given him and being intreated by him to kill him and so to put an end to his misery he did what he desired of him vers 10. I stood upon him saith he and slew him Vers 9. Stand I pray thee upon me and slay me for anguish is come upon me c. Some translate this last branch as it is in the margine of our bibles my coat of male or my embroidered coat hindereth me that my life is yet whole in me and accordingly they conceive that the reason that Saul alledges why he lay in such extremitie and yet could not die but continued heart whole as we use to say was because his coat of male or his embroidred coat hindred the spear from passing through his body and that thereupon he desired this Amalekite to stand upon him to wit to force the spear through him and so to slay him but because there is no likelihood that Saul would attempt to kill himself in that manner when he had a coat of male or any other garment on that should hinder the spear from piercing through him I rather approve of that translation in our bibles Stand I pray thee upon me and slay me for anguish is come upon me c. and then by standing upon him he meant onely that he should stand over him and slay him the very same that is else where expressed by a like phrase of falling upon men to slay them as verse 15. of this chapter where David enjoyned one of his young men to slay the Amalekite David called one of the young men and said Go near and fall upon him and he smote him that he dyed Vers 11. Then David took hold of his clothes and rent them c. See the note Gen. 37.29 Vers 12. And they mourned and wept and fasted untill even for Saul and for Jonathan c. Though Saul was Davids enemie and with an implacable hatred did continually persecute him yet he was the Lords anointed and had been a valiant defender of Israel and besides the uncircumcised enemies of Gods people were like to insult over them because of this victorie and to blaspheme the name of God and this grievous calamitie that was fallen upon them was a signe of Gods wrath against the whole people and therefore no marvell though David mourned bitterly not onely for Jonathan but also for Saul and for the people of God Vers 13 And David said unto the young man that told him Whence art thou c. He had before told David how he had answered Saul when he asked him this very question to wit that he was an Amalekite but it seems David disturbed with the tidings he had brought him minded it not and so asked him again whence he was and accordingly he answered again I am the sonne of a stranger an Amalekite and lived amongst the Israelites though he were not of that nation Vers 16. And David said unto him Thy bloud be upon thy head c. See the note Lev. 20.9 Vers 18. Also he bad them teach the children of Judah the use of the bow Besides upon occasion of this heavy overthrow which made David compose this mournfull ditty wherein Saul and Jonathan were overcome and slain by the archers amongst the Philistines David took order that his people should be taught the use of the bow and perhaps indeed as some think this might be one end why David composed this dittie that being used frequently in the tribe of Judah it might stirre them up to labour to be expert in the skill of shooting Behold it is written in the book of Jasher This seems to have been a generall Chronicle of the memorable acts of this nation which was continued from time to time by the prophets See Josh 10.13 Vers 19. How are the mighty fallen This clause is three severall times repeated to wit here and vers 25. and 27. as is usuall in songs Vers 20. Tell it not in Gath publish it not in the streets of Askelon lest the daughters of the Philistines rejoyce c. This is onely a poeticall expression of Dauids desire that it might not be or a bemoaning of that which he knew would be for he knew that the Philistines would rejoyce and make great triumph for this and at such times the women used to go forth with musick and songs See the note 1. Sam. 18.6 Vers 21. Ye mountains of Gilboa let there be no dew neither let there be rain upon you c. This is also
is that when both armies were met together as is before said Abner sent a challenge to Joab to wit that a certain number of their young gallants on each side might come forth and show both armies some pastime in a fight together and this no doubt he did in a bravery as hoping by this vaunting flourish of the courage of his men to daunt those that were with Joab but Joab soon accepted the challenge and sent forth twelve of his men to enter the lists with twelve of Abners and we may well think that the sad event of this combate was of God to shew how he abhorres such vain-glorious challenges Vers 17. And there was a very sore battel that day Each part happely being enraged by the death of their fellows slain in the combate both armies did presently with great fury fall upon each other and so there was a sore battel though at last Joab and his men wonne the field who fought for David the Lords anointed as it follows in the next words Abner was beaten c. and yet considering that Abner had all the tribes of Israel on his side save that of Judah it is very probable that his army was farre greater then Joabs Vers 21. Lay thee hold on one of the young men and take thee his armour As if he should have said Set upon one that is thy match and content thy self with taking the spoil of his armour from him or else I shall soon make thee know that thou art not able to deal with me Vers 22. How then shall I hold up my face before thy brother Hereby it appears that Abner began now to think of obtaining a peace from David and was troubled to think that he should have Joab his continuall adversary if he should now slay his brother Asahel Vers 23. Abner with the hinder end of his spear smote him under the fifth rib c. About the place where the short ribs are which is added because in that place the blow must needs be mortall and it was done with the hinder end of the spear that is with the pike in the lower end of the spear for their spears had pikes at both ends Vers 25. And the children of Benjamin gathered themselves together after Abner c. That is some of his broken troops gathering together about Abner on the top of an hill encouraged with the advantage of the place and night approching began to make head against Joab again Vers 26. Knowest thou not that it will be bitternesse in the latter end c. That is though in your heat of prosecuting the victory you have gotten the bloud of our brethren is not minded yet afterward it will cause bitter sorrow even these few of our army which are left when they see their condition is desperate may happely sell their lives amongst thy followers at a deare rate but however the shedding of so much bloud of Israel your brethren will end at last in bitternesse and therefore desist How long shall it be ere thou bid the people return from following their brethren Vers 27. Unlesse thou hadst spoken surely then in the morning the people had gone up every one from following his brother That is unlesse thou hadst by challenging the young men on our side provoked the people and he means that challenge mentioned vers 14. so farre we were from desiring to shed the bloud of our brethren that purposely to prevent it we were minded to have retired in the morning before the battel was fought Vers 28. So Joab blew a trumpet and all the people c. Though Joab doubtlesse was greatly incensed for the death of his brother Asahel yet hoping that Abner began to bethink himself of the losse they had sustained and especially to prevent the further shedding of the bloud of their brethren he sounded a retreat neither fought they any more to wit at this time for afterwards the warre was renewed again as is evident in the next chapter vers 1. CHAP. III. Vers 1. BUt David waxed stronger and stronger and the house of Saul waxed weaker and weaker Herein was Davids kingdome as in many other things a type of Christs and that both generally in the whole Church and particularly in the heart of every true Christian for thus shall it alwayes be betwix the kingdome of Christ and the kingdome of Antichrist between the flesh and the spirit in the regenerate The Church of Christ shall grow stronger and stronger and Antichrist shall consume away and grow weaker and weaker though he may seem to gather strength for a time yet by degrees he shall loose again more then for that time he had gotten and so he shall waste and consume away till at last his kingdome shall be utterly ruined and so it is likewise with the kingdome of Christ erected in the hearts of all true believers though the spirituall part be never so weak at the first yet it shall by little and little grow in strength and the flesh on the other side shall grow weaker and weaker There is a crown and kingdome promised them and though there be never so much opposition Christs promise shall at length be made good unto them as here Samuels was unto David they shall subdue all their enemies and shall be crowned at last triumphantly in heaven Vers 2. And unto David were sonnes born in Hebron c. And herein Gods providence notably appeared to wit that David all the while he was in exile had no children whilest they were like to be an occasion of much care and incumbrance to him But being now settled in his kingdome he had many sonnes for that all these were born to him in Hebron is yet more clearly expressed 1. Chron. 3.1 c. Vers 3. And his second Chileab c. Called also Daniel in that 1. Chro. 3.1 And the third Absalom the sonne of Maacah the daughter of Talmai king of Geshur There was an inrode made by David into this land of Geshur whilest he lived with Achish 1. Sam. 27.8 and therefore some think that David then took this Maacah captive and so took her to wife as is permitted by the Law Deut. 21.13 And she shall put the rayment of her captivity from off her and shall remain in thine house and bewail her father and her mother a full moneth and after that thou shalt go in unto her and be her husband and she shall be thy wife But Absaloms flying to this Talmai his grandfather by the mothers side chap. 13.37 may rather imply that he had her by way of peaceable treaty and that was doubtlesse unlawfull unlesse she yielded to become a proselyte Vers 5. And the sixth Ithram by Eglah Davids wife This clause Davids wife is here added either because her parentage was not known which is expressed in the rest of his wives and therefore this title is added in stead of that or to distinguish this Eglah from some other woman of the same name
enemies before me as the breach of waters which hath reference either to the dispersion of the enemie who were scattered as water in an earthen vessell will runne about when the vessell is broken or to Gods power in driving away the enemie as when waters break through the banks and sweep away all before them and thence this place was called Baal-perazim or the plain of breaches and to this the Prophet doth allude Isa 28.21 For the Lord shall rise up as in mount Perazim he shall be wroth as in the valley of Gibeon that he may do his work his strange work and bring to passe his act his strange act Vers 21. And there they left their images and David and his men burnt them That is the souldiers burnt them at Davids command for so it is expressed 1. Chron. 14.12 And when they had left their gods there David gave a commandment and they were burnt with fire and this was according to the Law Deut. 7.5 Thus shall you deal with them Ye shall destroy their altars and break down their images and cut down their groves and burn their graven images with fire Now the leaving of their gods there is a signe of the terrour wherewith they were stricken Vers 23. Thou shalt not go up but fetch a compasse behind them and come upon them over against the mulberry trees That is thou shalt not go up directly against them but fetching a compasse about shalt set upon them over against the mulberry trees to wit that setting suddenly upon them where they looked not for him the assault might strike them with the greater terrour Vers 24. And let it be when thou hearest the sound of a going in the tops of the mulberry trees that then thou shalt bestirre thy self c. When David heard the sound of a going in the tops of the mulberry trees not a noise of the shaking of the tops of the trees with a wind but a sound as if some body were going upon the tops of the trees then he was to break forth suddenly upon the Philistines whether this sound of going were as if an army of men horsemen and chariots had been marching over the tops of the trees as some conceive we cannot say but doubtlesse it was appointed as a signe of Gods going forth with his holy angels to destroy the Philistines before them wherewith David being encouraged was presently to break forth and set upon them and therefore it was upon the tops of the trees not on the ground to signifie forces that were sent from on high from heaven and such as needed not the ground to support them but could march through the aire to come in to the help of his people CHAP. VI. Vers 1. AGain David gathered together all the chosen men of Israel thirty thousand The ark the especiall signe of Gods presence amongst his people and from whence he had promised to answer them concerning all things he would give them in charge had been in the private house of Abinadab in Kirjath-jearim about seven and fourtie years ever since the Philistines sent it back to the land of Judah 1. Sam. 7.1 now because being there in a private house the people began by degrees to neglect it as if they had forgot what a treasure it was so soon as David was established in the kingdome and had driven the Jebusites out of Jerusalem he thought presently of fetching up the ark from Kirjath-jearim to Jerusalem first as judging it most for the honour of God and of his ark that it should not lie hid in a private family but be settled in the chief citie of the kingdome in a place purposely appointed for it and secondly that being in the heart of the kingdome and in Jerusalem the royall citie the people might the more conveniently resort unto it to consult with God and to perform the duties of his worship and service In the 1. Chron. 13.1 2 c. it is said that first David called together all the captains and elders and heads of the people and imparted to them what he thought and then consulted with them whether it would not be best to gather together all the chosen men of Israel that they might in a solemn manner fetch up the ark of God unto Jerusalem and that when they had approved of this his purpose then he gathered together this great assembly of the people even thirty thousand as is here related and indeed the reason why the relation of the fetching up the ark is in that first book of Chronicles set before the relation of the two victories which he obtained over the Philistines whereas here the story of those two victories is set down first in the latter end of the former chapter may well be this because that consultation with the captains and elders was before the invasion of the Philistines but the assembling of the people to fetch up the ark was after it as here it is set down Vers 2. And David arose and went with all the people that were with him from Baale of Judah c. That is being come with all those chosen men of Israel whom he had gathered together to Baale of Judah that is to Kirjath-jearim 1. Chron. 13.6 which was also called Kirjath-baal Josh 15.9 and Baalah or Baaleh of Judah where the ark had been so long a time saving onely when it was upon extraordinary occasions brought into the camp as there 1. Sam. 14.18 David arose and went thence to carry the ark unto Jerusalem Vers 3. And they set the Ark of God upon a new cart and brought it out of the house of Abinadab that was in Gibeah That is a hill or high place so called in Kirjath-jearim of which see the note 1. Sam. 7.1 doubtlesse because it was a long way to carry the ark from Kirjath-jearim to Jerusalem therefore they put it in a cart encouraged thereto by the example of the Philistines and thence it was that they put it into a new cart as they also did 1. Sam. 6.7 8. Now therefore make a new cart and take two milch kine and take the ark of the Lord and lay it upon the cart c. But herein they manifestly transgressed the law of God which expressely appointed that the Levites should carry it upon their shoulders Num. 4.15 and 7.9 and so this was the first occasion of Gods displeasure and of that dismall accident that followed in the death of Uzzah vers 6. for so much David himself acknowledged when he came up the second time with the Israelites to fetch away the ark 1. Chron. 15.12 13. Sanctifie your selves saith he to the Levites both ye and your brethren that you may bring up the ark of the Lord God of Israel unto the place that I have prepared for it for because ye did it not at first the Lord our God made a breach upon us for that we sought him not after the due order It is indeed very strange that when
the great river Euphrates that countrey becoming now tributary to David and upon the occasion of this victory David composed the 60 Psalme as is evident in the title before expressed Vers 4. And David took from him a thousand chariots and seven hundred horsemen c. That is seven hundred decuries seven hundred companies or ranks of horsemen having tenne in each company or in each rank for so it must necessarily be expounded to reconcile this with 1. Chron. 18.4 where it is said that David took from them seven thousand horsemen unlesse the chief be here onely expressed and all there And David houghed all the chariot horses c. He reserved onely for an hundred chariots as having respect to that which God had said of the kings of Israel Deut. 17.16 But he shall not multiply horses to himself nor cause the people to return to Egypt to the end that he should multiply horses the rest he houghed to make them unserviceable for the warres though usefull otherwayes as we see the like done by the Lords direction Josh 11.6 Thou shalt hough their horses and burn their chariots with fire Vers 7 And David took the shields of gold that were on the servants of Hadadezer and brought them to Jerusalem And so laid them by for the building of the Temple vers 11. Vers 8. And from Betah and from Berothai cities of Hadadezer king David took exceeding much brasse These cities are called Tibhath and Chun 1. Chron. 18.8 Happely because their names were afterwards changed when that history was written Vers 10. Then Toi sent Joram his sonne unto king David to salute him and to blesse him because he had fought against Hadadezer c. That is to congratulate his victory and withall no doubt for fear of David this Joram the sonne of Toi is also called Adoram 1. Chron. 18.10 Vers 11. Which also king David did dedicate unto the Lord with the silver and gold c. Thus Christ vanquishing Sathan converted the spoyles to the use of the Church and the glory of God those that had been in bondage to him he made Apostles and teachers and those precious arts which had formerly been used in the devils service were afterward employed in the building of the Church Vers 12. Of Syria and Moab and of the children of Ammon c. See chap. 10.22 Vers 13. And David gat him a name when he returned from smiting of the Syrians in the valley of salt being eighteen thousand men That is David grew very famous by those victories especially because returning with his armies he obtained another very glorious victory in the valley of salt wherein he slew eighteen thousand of his enemies this valley of salt was it seems in the countrey of the Edomites 2. Kings 14.7 He slew of Edom in the valley of salt ten thousand and took Selah by warre yet the enemies which there he slew are here called Syrians though they are said to be Edomites both in the title of the 60. Psalme To the chief musician upon Shushan eduth Michtam of David to teach When he strove with Aram Zobah when Joab returned and smote of Edom in the valley of salt twelve thousand and in 1. Chron. 18.12 Moreover Abishai the sonne of Zeruiah slew of the Edomites in the valley of salt eighteen thousand But the reason of this must needs be because many of the Syrians were now joyned with the Edomites in this battel which they fought with David And as for the number of the enemies slain which is diversely related here and 1. Chron. 18.12 and in the title of the 60. Psalme the most probable opinion is that Abishai did at first set on them and slew six thousand that afterward Joab came upon them and slew twelve thousand moe as is expressed Psal 60. in the title all which together makes eighteen thousand as here which whole summe of eighteen thousand is ascribed to Abishai 1. Chron. 18.12 because he first begâ—n the battel and brake the troops of the enemie and here to David because both Joab and Abishai were his captains and fought under his conduct and command Vers 14. And he put garrisons in Edom c. And thus they became tributaries and had hence forth even unto the dayes of Jehosaphat a vice-roy or deputy appointed over them 1. Kings 22.47 There was no king in Edom a Deputy was king That prophecy therefore concerning Esau and Jacob that the elder should serve the younger Gen. 25.23 began now to be litterally accomplished more of this story and of the flight of Hadad into Egypt see 1. Kings 11.14 Vers 16. And Joab the sonne of Zeruiah was over the host Joab was the sonne of Zeruiah Davids sister but was made Generall of his forces because of that exploit of his in winning the castle of Sion from the Jebusites 1. Chron. 11.6 And David said Whosoever smiteth the Jebusites first shall be chief and captain So Joab the sonne of Zeruiah went first up and was chief Vers 17. And Zadok the sonne of Ahitub and Ahimelech the sonne of Abiathar were the priests Zadok was of the stock of Eleazar 1. Chron. 6.4.8 and was afterward by Solomon made high priest in the room of Abiathar 1. Kings 2.35 Ahimelech the other priest here named was of the stock of Ithamar and as it seems the sonne of Abiathar who fled to David from Saul 1. Sam. 22.20 these were the priests in Davids time that is they were the two chief priests of these two severall stocks and had the chief command under the high priest Abiathar the father of this Ahimelech of the other priests each over the priests of his own family for David had divided the priests into two parts according to the two families of Eleazar and Ithamar 1. Chron. 24.3.4 And David distributed them both Zadok of the sonnes of Eleazar and Ahimelech of the sonnes of Ithamar according to their offices in their service And there were moe chief men found of the sonnes of Eleazar then of the sonnes of Ithamar and thus they were divided Among the house of Eleazar there were sixteen chief men of the house of their fathers and eight of the sonnes of Ithamar according to the house of their fathers and these two were appointed to be chief of each family and to have the over-sight of the rest Vers 18. And Benaiah the sonne of Jehoiada was over both the Cherethites and the Pelethites The opinion of Interpretours differeth much concerning these Cherethites and Pelethites so that it is hard to say what they were or why they were so called The most probable opinion is this that they were two bands of select souldiers chosen to attend upon the kings person as his guard at least in their courses chap. 15.18 And all his servants passed on beside him and all the Cherethites and all the Pelethites and all the Gittites six hundred men which came after him from Gath passed on before the king and 20 7. And there
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
Solomon to Naamah the Ammonitesse before he died as is evident because Rehoboam the sonne of Solomon by this Naamah was born a full year before Solomon was king for Solomon reigned in all but fourty years chap. 11.42 and Rehoboam was one and fourty years old when he came to be king in the room of his father chap. 14.21 so that if Solomon took this daughter of Pharaoh to wife after Shimei's death as it is here set down in the story who had lived three years in Jerusalem after Solomon was king chap. 2.39 this marriage was many years after his marriage with Naamah at least in the fourth or fifth yeare of his reigne whether Naamah were at that time dead or no it is no where expressed but however that one chief aim in this match was to strengthen himself by joyning himself in affinitie with such a potent neighbour Prince as the king of Egypt now was is evident for therefore it is not said barely that he took Pharaohs daughter to wife but that he made affinitie with Pharaoh king of Egypt and took Pharoahs daughter c. implying that to joyn himself in affinitie with the king of Egypt was the great plot of this match it is not said whether she had embraced the Religion of the Israelites when he took her to wife yet considering that he is no where blamed for this marriage nor any thing said but that as yet he continued to walk in Gods wayes the high places onely excepted it is most like she forsook her idolatry and however that either before or after her marriage she became a proselyte and worshipped the true God we cannot well question because Solomon in this marriage is made a type of Christ who wooed the Gentiles and made them his spouse calling them from their idolatries to serve the true and everlasting God for hereto the Psalmist seems to allude Psal 45.10 Hearken O daughter and consider and encline thine eare forget also thine own people and thy fathers house And brought her into the citie of David untill he had made an end of building his own house That is having taken the daughter of Pharaoh to wife he brought her into the citie of David but yet he did not dispose of her in his own house there but in some other part of the citie and that either because his own house was not sufficient to entertain her and all her retinue or because he was at that time in building or at least had purposed to build a fair palace for himself with another adjoyning thereto for his Queen chap. 7.8 and so in that part of the citie of David she continued untill he had made an end of building his own house c. and the wall of Jerusalem round about Now this last clause concerning the wall of Jerusalem is I conceive added onely by the way to give a hint how the glory of Solomons kingdome did still flourish in every thing more and more that Jerusalem was walled about before this time is evident 2. Sam. 5.9 and 1. Chron. 11.8 but it seems Solomon did either erect a new wall without the old or else repair enlarge and fortifie the old building them with many stately towers and bulworks and so this city which was the place of his residence became farre the more glorious Vers 2. Onely the people sacrificed in high places c. This I conceive hath reference to that which is said before concerning the flourishing estate of Solomon in the last verse of the former chapter and the beginning of this his royall glory was every way great onely this saith the text was a blemish which stained the glory of his kingdome that as yet the people yea and Solomon too did offer sacrifices in their high places vers 3. which was directly against the Law Deut. 12.13 14. but of these high places see the note 1. Sam. 9.12 Vers 4. And the king went to Gibeon to sacrifice there for that was the great high place That is the largest and fairest the most famous and most resorted to and that happely because the tabernacle of Moses was there and therefore did Solomon go thither and with him all the chief of the Princes and Governours of the people whom he had called together 2. Chron. 1.2 3. concerning which see the note there Vers 6. And Solomon said Thou hast shewed unto thy servant David my father great mercy c. This he said in his heart being asleep for God understands the langague of the heart as well as that of the tongue and as the Lord can enable men to attend upon that which he sayes to them in their sleep so he can also give them power distinctly and with the full and free use of their reason their sleep no way disturbing their phancy to poure forth the desires of their souls in prayer to him and yet it may well be too that the intention of his mind all the day before upon the service of God made him fitter for the impression of such holy desires and thoughts when he was asleep and particularly to beg wisdome of God which before of all things he had most desired And thou hast kept for him this great kindnesse that thou hast given him a sonne to sit on his throne c. This was spoken in reference to Saul though God made Saul king over Israel as well as David yet he did not give it to Saul and his heirs and successours as he did to David this was a peculiar favour and honour which God reserved for David Vers 7. And I am but a little child I know not how to go out or come in That is young and unexperienced in state affairs and in comparison of this great burthen which must now lie upon me a very child so the Prophet Jeremy also speaks of himself Jer. 1.6 then said I Ah Lord God I cannot speak for I am a child some writers would hence conclude that Solomon was not above twelve years old when he began to reigne if not younger and so withall are forced to maintain that at eleven years of age he begat his sonne Rehoboam for it is manifest Rehoboam was born the yeare before he began his reigne because he reigned in all but fourty years chap. 11.42 and Rehoboam was one and fourty years old when he succeeded him in the throne but there is no cause why we should entangle our selves with such difficulties because Solomon saith here I am but a little child or because David said of him 1. Chron. 22.5 Solomon my sonne is young and tender for on the other side before this we see how David spake of him chap. 2.9 thou art a wise man and knowest what thou oughtest to do unto him for thus the Scripture usually speaks of young men Ishmael is called a child when he was at least eighteen years old Gen. 21.14 15. and David a youth and stripling 1. Sam. 17.23 whereas before 1. Sam. 16.18 he is called a mighty
the porch where was the court of the priests there could be no chambers built and because these chambers were built up close to the house on the outside of the walls so that the beams of the upper floores of these Chambers were laid on that side towards the Temple upon the very wall of the Temple therefore it may be well said that these Chambers were built against the wall of the house that is close adjoyning thereto or as it is in the margin upon the wall of the house there were of these Chambers three stories or rows each above the other and each of them five Cubits high verse 10. and they were doubtlesse provided for the lodging of the priests for the laying up of the holy things of the Temple and such other uses for of these partly is that spoken 1 Chro. 28.11 12. Then David gave to Solomon his sonne the pattern of the porch and of the houses thereof and of the treasuries thereof and of the upper Chambers thereof and of the inner parlours thereof and of the place of the mercy seat And the pattern of all that he had by the spirit of the Courts of the house of the Lord c. Vers 6. For without in the wall of the house he made narrowed rests round about c. This is added to shew how it came to passe that the middle Chambers were broader than the undermost and the third loft broader by a Cubit than the middle ones the reason was because to the end that the beams might not be fastened in the wall of the Temple but might be only laid upon the outlets of the wall and so if occasion were might be removed without any dammage to the wall at every five Cubits high for that was the height of the Chambers verse 10. he narrowed the Temple walls a cubit in breadth as suppose the wall was at the ground six cubits broad according to that Ezek. 41.5 He measured the wall of the house six cubits when they had built it five cubits high there they narrowed the wall a cubit in breadth and built it up five cubits broad and on that outlet of the wall was the beams of the first floore laid and by that means the Chambers there were a cubit broader than those beneath and so likewise it was againe at the third floore there they left a cubit space for the beams of the third floore to rest upon and built up the wall but foure Cubits broad and so those Chambers were seven Cubits broad Vers 7. There was neither hammer nor axe nor any toole of Iron heard in the house while it was in building To wit because all the stones and timber were hewed and fitted for the building before they were brought to the the place where the Temple was built and this was done partly out of a reverent respect to the ends for which the house was built and partly to signifie first that in the Church the house of God all should be carried on in a peaceable way without any of those jarres and tumults that are in the world secondly to signifie the everlasting peace of the Church in heaven whereof the Temple was especially a type here the best are sometimes at variance but there they shall live in perfect peace here they are hewed and squared and fitted for the Temple of God in heaven partly by the word I have hewed them by the Prophets saith the Lord Hos 6.5 and partly by afflictions which is for paring away their corruptions but when they come to be joyned to the Church triumphant in heaven there will be no need of any such thing Vers 8. The doore for the middle chamber was in the right side of the house c. That is in the south side for that in the Scripture is called the right side of the world as is evident Psalm 89.12 where that which is translated the North and the South thou hast created them is in the Originall the North and the right side thou hast created them and the right side of the Temple to wit as they came out of the Temple with their faces eastward It seemes therefore that in the side of the Temples wall either in the holy place or else rather in the porch there was a doore whereby they turned into the lowest floore of the chambers built on the outside of the house from whence they went up with winding staires which were happely in the thicknesse of the Temples wall into the middle chamber that is the middle story which was divided doubtlesse into severall chambers and so out of the middle into the third now if there were no other doore with staires to goe up but this on the south it must needs be yielded that from hence they went to the furthest chambers on the North side and that by some void place after the manner of a cloyster below and galleries above that went round about the house between the chambers and the wall of the Temple but indeed the most that have written concerning the fabrick of the Temple hold that there was another doore also with winding staires going up on the North side though it be not here expressed which they would also prove by the description of the doores that led to these chambers Ezek. 41.11 Vers 9. So he built the house and finished it c. To wit the bulk and body of the house for it was not yet cieled and boarded c. Vers 10. And they rested on the house with timber of Cedar That is the side chambers See the note above verse 6. Vers 12. Concerning this house which thou art in building if thou wilt walke in my Statutes c. When Solomon had only yet set up the frame or body of the house the Lord spake to him either by some revelation or by the ministery of some Prophet thereby to encourage him the better to goe on in the work and assured him that he would performe the word which he spake unto David to wit in making that house his settled dwelling place and in settling him and his posteritie to sit on the throne of Israel onely withall he added this condition If thou wilt walk in my Statutes and execute my judgements and keep all my commandments thereby giving him to understand that however glorious the work was which he had in hand for the service of God yet it would be of no avail to him except he were carefull to live holily and righteously in all other respects Vers 15. And he built the walls of the house within with boards of Cedar both the floore of the house and the walls c. That is the whole wall from the floore to the cieling as it is in the margin or else the meaning is that both floore and roof and all was on the outside cedar for though it is manifest that the holy place was cieled with boards of firre 2. Chron. 3.5 And the greater house he cieled with firre
North wall and their inner wings meeting in the middest of the house Neither is there any space allowed for the body of the Cherubs because their wings did arise as it were out of the middest of their backs Vers 30. And the floore of the house he overlaid with gold within and without That is both in the Oracle and without in the Temple Vers 31. The lintell and side-posts were a fift part of the wall The partition wall was twenty cubits long and twenty cubits high and the doore therefore being a fift part of it was foure cubits wide and foure cubits high narrower by a cubit then the doore of the Temple which was the fourth part of the wall vers 33. Some read this clause thus the lintell and side-posts were five square and then the meaning I conceive must be that the upper lintell was made of two pieces which went up in the midst like the ridge of a house and so the doore was five square Vers 33. So also made he for the doore of the Temple posts of olive tree a fourth part of the wall It was therefore five cubits broad for the partition must needs be twenty cubits the breadth of the Temple Vers 36. And he built the inner court with three rowes of hewed stone and a row of Cedar beams This Court here mentioned was questionlesse that which is called the court of the Priests 2 Chron. 4.9 but here called the inner Court in respect to that greater Court of the people which was without this but concerning these rowes of Stone and Cedar the opinion of Expositours is very different for some understand it of a low wall raised about this Court not above three cubits high over which the people might looke and see their sacrifices offered by the priests on the altar of burnt offering which was in this Court made of three rowes of stone perhaps of severall kinds and colours and a row of Cedar beames on the top Againe others understand it of a faire building about this Court wherein were foure galleries three of stone and one of Cedar which may seeme most probable first because this phrase he built the inner Court seemes to imply more then the raising of a low wall and secondly because in 1 Chron. 28.11.12 it seemes apparent that there were chambers and treasuries about the Courts of the Temple Then David gave to Solomon his sonne the pattern of the porch and of the houses thereof and of the treasuries thereof and of the upper chambers thereof and of the inner parlours thereof and of the place of the mercy-seat And the pattern of all that he had by the spirit of the Courts of the house of the Lord and of all the Chambers round about of the treasuries of the house of God and of the treasuries of the dedicate things and the like expression we have concerning the Temple Ezra 6.43 Vers 38. So was he seven yeares in building it From the second moneth of the fourth yeare of Solomons reigne when the foundation of this house was laid vers 1. to the eight moneth of the eleventh yeare when this house was finished is seven yeares and six moneths but the odd moneths as usually in other places are not here expressed CHAP. VII Vers 1. BUt Solomon was building his own house thirteen yeares Almost therefore twice as long was he in building his own house as in building the Temple for he was but seven yeares building that Chap. 6.38 the reasons whereof may be first that David had before his death provided a great part of the materialls for the Temple in a readinesse secondly that neither Solomon nor his workemen were so forward and zealous for the hastening and finishing these buildings as for that of the Temple and thirdly that happely this was a far greater building as indeed we may the better think it was if we reckon the house of Lebanon and the Queens house as part of this royall palace as most interpreters upon very probable grounds conceive they were Vers 2. He built also the house of the forrest of Lebanon c. Many Expositours hold that this house of the forrest of Lebanon was no part of that house of Solomons mentioned in the foregoing verse which was thirteen years in building but another house which he built in the forrest of Lebanon after those twenty yeares were expired that were spent in building the house of the Lord and his own house Chap 9.10 to wit when Solomon had taken Hamath 2 Chron. 8.3 which was the royall citie they say of Libanus and for the further confirmation of this they alledge that place Chap. 9.19 where it is said that Solomon built all that he desired to build in Jerusalem and in Lebanon and in all the land of his dominions but yet the most of Interpreters and I think most probably doe hold the contrary namely that it was a part of the Kings house which was thirteen years in building and that for these reasons first because there the golden Targets and Shields were kept which Solomon made Chap. 10.17 the King put them in the house of the forrest of Lebanon and were thence taken by Shishak when he came up against Jerusalem Chap. 14.25.26 and doubtlesse these were provided to be carried before the King by his Guard as were those of brasse which Rehoboam made in stead of the golden ones which the King of Egypt had carried away Chap. 14.28 and therefore could not be so farre off as mount Lebanon was secondly because it seemes to have beene the chiefe store-house and magazine of Armes which the kings of Judah had whence is that Esay 22.8 Thou didst looke in that day to the armour of the house of the forrest and it is not likely that Solomon would have his chiefe Magazine of Armes in mount Lebanon which was in the very utmost parts of his kingdome thirdly because it is not probable that Hiram afforded not help both of materials and builders for this house of Lebanon as well as for the rest of Solomons buildings and it is manifest Chap. 9.10.11 that Solomon gave Hiram his recompence at the end of those thirteen yeers spent in building his own house when as it is said there verse 1. Solomon had finished the building of the house of the Lord and the Kings house and all Solomons desire which he was pleased to doe fourthly because his throne of Judgement which we may well think was in Jerusalem was in a part of this house as we see in the seventh verse of this Chapter and fifthly because his wives house which is also here severally mentioned was a part of his owne house as appeareth 1 Kings 3.1 And Solomon made affinitie with Pharaoh king of Egypt and tooke Pharoahs daughter and brought her into the citie of David untill he had made an end of of building his own house c. under which the Queens house must needs be comprehended and why not then the house of
not the Cherubims because the Cherubims stood outmost on each side and so were over the wheels and then the lyons and the oxen being in the middest of the side boards beneath them the additions were Vers 30. And every base had foure brazen wheels and plates of brasse Thorough which the ends of the axletrees went on each side and whereon they were born up And the foure corners thereof had undersetters From each corner of this base there rose up certaine strong stayes or undersetters whereon the belly of the laver did rest that so when the base was stirred it might stand fast and firm and these undersetters are said to be at the side of every addition either with respect to those additions beneath mentioned verse 29. that hung down between the wheels implying that these undersetters were certain pillasters the lower part whereof was in the bottom of the base by the side of those additions or else rather with respect unto those additions that were on the upper edge of the base for as there were certain finishings and trimming ornaments on the lower edge of the base hanging downe betweene the wheeles whereof there is mention verse 29. so also it seemes there were the like or other additions or ornaments on the upper edge of the base whereof mention is made verse 36. and at the side of these additions in each corner of the base were these undersetters whereon the laver resting was kept steady Vers 31. And the mouth of it within the chapiter and above was a cubit c. For the understanding of this we must know that in the midst of the cover or lid of these bases there did rise up another lesser base about halfe a cubit high which is here called the chapiter from the lid or cover of the great base it did ascend foure square and streight up halfe a cubit and thence afterwards it did ascend with a round compasse still growing wider and wider like the mouth of a funnell for halfe a cubit more as is expressed verse 35. in the top of the base was there a round compasse of half a cubit high that so in the mouth or hollow thereof the lower part of the lavers might rest now of this it is here said that the mouth of it within the chapiter that is within the lower part that went straight up and above that is in that part which went up with a round compasse on the top it was a cubit that is a cubit high the round compasse in the top whereinto the Lavers were set was half a cubit high verse 35. and the chapiter or base beneath was also it seemes halfe a cubit high and therefore both together were a cubit in height and then for the circumference as it followeth in the next words the mouth thereof was round after the work of the base a cubit and an half that is it was round in compasse a cubit and an half and made after the work of the base with borders and ledges and gravings to wit of Cherubims and lyons c. in the borders which were as those in the base foure square not round Some Expositours do indeed otherwise understand these words namely that the mouth of this base was a cubit broad from one side to the other in that part of it which was encompassed with a crowne or cornice called here the chapiter but the first exposition is the best Vers 33. And the work of the wheeles was like the work of a chariot wheele That is curiously wrought Vers 34. And there were foure undersetters to the foure corners of one base c. See the notes verse 30. Vers 35. And in the top of the base was there a round compasse of half a cubit high The whole mouth of the base was a cubit high as was expressed before verse 31. but the upper part of it where it began to rise with a spreading compasse fitted to the bottome of the Laver that was to be set into it that was but half a cubit high but yet some understand this of a round hollow place on the top of the base which was to receive the water that ran out of the cocks And on the top of the base the ledges thereof and the borders thereof were of the same That is the ledges of the cover or lid of the base Vers 36. And Additions round about That is certaine finishings on the uppermost edges of the base Vers 38. One laver contained fourty baths That is ten barrels See the note above vers 26. Vers 39. And he put five bases on the right side of the house c. That is on the south side of the priests court as is expressed in the latter end of the verse And he set the sea on the right side of the house eastward over against the south So that the sea was placed near to the entring in at the gate which was in the east side of the Court that the Priests might presently wash so soone as they entred to minister in the holy place but yet withall on the south side of the gate which was counted the right side of the court Vers 45. And the pots and the shovels and the basons c. And so the flesh-hooks also 2 Chron 4.16 Vers 48. And Solomon made all the vessels that pertained unto the house of the Lord. That is Hiram made them by Solomons direction according to the pattern which his father David had given him from the Lord 1 Chron. 28.19 The Altar of gold and the table of gold whereupon the shew-bread was In the 2 Chron. 4.19 it is the tables in the plurall number so that one is here figuratively put for all for he made also ten tables and placed them in the Temple five on the right side and five on the left 2 Chron. 4.8 concerning the altar here mentioned see the note chap. 8.20 Vers 49. And the Candlesticks of pure gold five on the right side and five on the left before the Oracle In the Tabernacle of Moses there was but one candlestick and one table of shew-bread concerning which see the notes Exod. 25 23. c. but now in the Temple there were ten candlesticks and as is noted in the former verse ten tables of shew-bread and this was as many Expositours conceive to signifie that after the coming of Christ of whom Solomon was a type the Church should have more plentifull means of grace and more aboundant light from heaven than ever it had under Moses As for the allotting of a candlestick to every table to give light thereto it might also signifie that unlesse light from above goes along with every Ordinance appointed for the feeding of mens souls it will be to them of no advantage With the flowers and the lamps and the tongs of gold c. Like those in the Candlestick that Moses made for the tabernacle Exod. 25.31 of which see the note there Vers 50. And the bowls and the snuffers and the
wit that God would be pleased when they prayed in or towards the Temple to hear their prayers and restore them again to the land of their inheritance Vers 35. If they pray toward this place and confesse thy name and turn from their sinne when thou afflictest them c. As if he should have said though they did not repent and turn unto thee till thine hand was heavie on them yet let not that hinder the acceptance of their prayers if they do then sincerely repent and seek thy face and favour Vers 36. Forgive the sinne of thy servants and of thy people Israel that thou teach them the good way c. This is added because first there is no hope of saving instruction till sinne be pardoned secondly the removing of a judgement yields little comfort unlesse men become better then they were before and thirdly no chastisement will ever instruct men unlesse God teach them by his spirit Vers 38. What prayer and supplication soever be made by any man or by all thy people Israel which shall know every man the plague of his own heart c. By the plague of the heart here is meant both the sinnes for which they are punished which proceed all from the wickednesse of the heart and must be acknowledged and bewailed or else men will never seek seriously to God that the punishment may be removed and also the punishment it self because it is inflicted for sinne which is rooted in the heart and doth alwayes oppresse and wound especially when we apprehend it to be an effect of Gods wrath Vers 41. Moreover concerning a stranger that is not of thy people Israel Either this is meant of such strangers as were converted to the Jewish Religion called therefore Proselytes such as was that Ethiopian Eunuch Acts 8.27 who had been at Jerusalem to worship or else of such strangers as were also unbelievers for whom the Jews say there was a court without that where the people of Israel met together Indeed there is no question but strangers of another religion by the victories of the Jews and other discoveries of Gods speciall love to them might be brought to have a reverent opinion of the God of the Hebrews for this was usuall with the heathens as we may see in that example of the Philistines 1. Sam. 4.7 8. and 6.2 3. and thereupon might come with their gifts and prayers to the temple but then doubtlesse Solomon hoped not that their persons and prayers should be accepted with God for any such devotion in them for there was never any way of obtaining favour with God but onely in and through the Messias but desired onely that God would make his power known by doing what they should so desire of him that so his name might be rendred the more glorious Thus this place may be understood of infidell strangers yet I think it is rather meant of Proselytes Vers 44. If thy people go out to battel against their enemy whithersoever thou shalt send them c. Thus he implyeth that even when they had a commission from God to take up arms yet they ought by prayer to seek Gods assistance and withall that unlesse the warre was just it would be in vain to seek to God for help Vers 51. Thine inheritance which thou broughtest forth out of Egypt from the midst of the furnace of iron Why the Israelites are called Gods inheritance see the note Deut. 32.9 and why Egypt is called a furnace of iron see the note Deut. 4.20 it implies the heavinesse of their oppression there and that it was to purge them and not to consume them Vers 52. That thy eyes may be open unto the supplication of thy servant That is of me thy servant as before vers 28.29 30. Vers 54. And it was so that when Solomon had made an end of praying c. In 2 Chron. 6.41 some particulars are added which here are omitted to wit that having ended his prayer he added these words Now therefore arise O Lord God into thy resting place thou and the ark of thy strength c. which is a clause of the 132. Psalme vers 8.9 10. and therefore doubtlesse that Psalme was made either by his father David at his removing of the ark or else by Solomon at this time and that hereupon fire came down from heaven and consumed the burnt offerings and the sacrifices which the Priests had then laid upon the altar whereupon the people bowed themselves and worshiped the Lord 2 Chron. 7.1 3. Now therefore when the Lord had thus testified his presence and assent to Solomons prayers the King rose up and blessed the people as in the following words is expressed Vers 59. That he maintain the cause of his servant That is of me his servant or of the king of Israel indefinitely Vers 64. The same day did the king hallow the middle of the court c. That is the middle part of the pavement of the inner Court to wit either by offering sacrifices thereon or by building many and severall altars there for the present occasion because one altar could not suffice for such a multitude of sacrifices Vers 65. Solomon held a feast seven dayes even fourteen dayes That is seven dayes for the dedication of the Temple which began with the beginning of the seventh day of the seventh moneth and ended with the end of the fourteenth day if the tenth day be accepted as being the day of their publick fast as is above noted vers 2. and then seven days for the feast of Tabernacles which began with the beginning of the fifteenth day and ended with the ending of the one and twentieth day Vers 66. On the eighth day he sent the people away c. To wit the day following the last seven of the feast of Tabernacles which was the two and twentieth day of the moneth for that eighth day was an holy day added as it were to the seven dayes of the feast of tabernacles Levit. 23.36 at the end of this day he dismissed the people yet because they went not away till the twenty third day of the moneth therefore it is said 2 Chron. 7.10 that on the three and twentieth day of the seventh moneth he sent the people away unto their tents glad and merry in heart for the goodnesse that the Lord had shewed unto David and to Solomon and to Israel his people where Solomon is also mentioned though it be not so here CHAP. IX Vers 1. WHen Solomon had finished the building of the house of the Lord and the kings house c. Some would have these words and the kings house and all Solomons desire which he was pleased to doe to be included in a parenthesis and that because they would have the meaning of this clause to be that when Solomon had finished the building of the house of the Lord the Lord appeared to Solomon c. before he had built his own house and his other buildings but I see
sex dignitie are noted to set forth the noble spirit of this Queen that could leave the pleasures of her court and take such a tedious and costly journey to come to Solomon being onely led thereto by hearing his fame concerning the name of the Lord that is concerning Gods love and favour to him and the singular wisedome wherewith God had endowed him especially in the things of God and concerning his zeal towards God and the Temple which he had built to his name c. Vers 5. And the sitting of his servants and the attendance of his ministers and their apparell Amongst the particulars here mentioned which it seems the Queen of Sheba did principally admire even the sitting of his servants and the attendance of his ministers is named for one and it may be meant either of the sitting of his councel when they met together to advise about the kings and kingdomes affairs and the attendance of his Nobles and Courtiers upon him or else of the sitting of his Courtiers at table to eat and the attendance of his ministers and servants upon them to wit either because there was such a multitude of his Nobles and Courtiers or because being so many they were all ordered with such admirable wisedome they sat at the tables provided for them every one according to their place and were served with admirable pomp and state and so also their apparell is expressed which is meant either of the richnesse and costlinesse of his Courtiers and servants attire or else of the robes which his Nobles and Officers wore according to their places And his ascent by which he went up unto the house of the Lord. It seems there was an ascent by stairs from the kings palace to the outer court of the Temple and so again afterwards from one court to another till they came to the house of the Lord it self and indeed because of all Solomons buildings this is onely particularly expressed as the chief thing the Queen of Sheba admired we may conclude it was done with all possible art and cost and was one of the most magnificent and gracefull things that belonged to the building even the pillars on each side the severall stairs were made of precious wood as is afterwards expressed vers 12. There was no more spirit in her That is she was in a manner astonished with admiration Vers 11. And the navie also of Hiram that brought gold from Ophir brought in from Ophir great plenty of almug-trees c. Solomon sent ships of his own together with the ships of Hiram chap. 9.26 but because his ships were built after the Tyrian manner and with Hirams timber and especially because the chief mariners in the whole navie yea even in Solomons ships were the servants of Hiram chap. 9.27 therefore is the navie here called the navie of Hiram As for the almug-trees which were herein brought from Ophir in 2. Chron. 9.10 they are called algume trees now algume trees Solomon also had from Lebanon 2. Chron. 2.8 Send me also cedar trees firre trees and algume trees c. but those it seems were farre inferiour to these that were brought from Ophir as is expressed in the following verse Vers 12. And the king made of the almug-trees pillars for the house of the Lord c. To wit the pillars in the rails on each side of the stairs whereby they did ascend up to the house of the Lord and therefore 2. Chron. 9.11 it is said that he made terrises to the house of the Lord and to the kings house of the algume trees Vers 14. Now the weight of gold that came to Solomon in one yeare was six hundred threescore and six talents of gold To wit by his ships that were sent out to fetch in gold and other precious commodities for it is not likely that the kings tribute or other yearely revenues of which some understand this place was still paid in gold indeed the gold that was brought from Ophir was at the most but foure hundred and fifty talents 2. Chron. 8.18 as was noted above chap. 9.28 but besides that there was gold brought from Tharshish as we find here vers 22. which with that brought from Ophir might well make six hundred sixty six talents as is here expressed some say too that though at the first the return of gold from Ophir was but foure hundred and fifty talents yet afterward it came to be more Vers 16. And king Solomon made two hundred targets of beaten gold c. As being made not for service in the warre but onely for pomp and state to set forth the majesty of his royall dignitie for these it is likely were by his guard carried before him as afterwards the brazen shields made in the room of these were carried before Rehoboam chap. 14.27 28. indeed considering how soon these golden targets and shields became a prey to the enemy it is likely there was an excesse of pomp herein that was not pleasing to God Vers 17. And he made three hundred shields of beaten gold three pound of gold went to one shield Or three hundred shekels for so the weight of these shields is expressed 2. Chron. 9.16 And three hundred shields made he of beaten gold three hundred shekels of gold went to one shield and the king put them into the house of the forrest of Lebanon whereby it appears that the shields were not above half so big as the targets which weighed each of them vers 16. six hundred shekels Vers 18. Moreover the king made a great throne of ivorie and overlaid it with the best gold That is in severall places for had it been wholly covered over with gold to what end had the ivorie been Now this throne stood doubtlesse in the porch of judgement chap. 7.7 Vers 19. The throne had six steps c. And above the uppermost of these six steps a footstool of gold as is expressed 2. Chron. 9.18 though that be not mentioned here and thus whilest the king sat aloft in his throne above all the people he was put in mind thereby how far he ought to excell others in wisedome and all other spirituall gifts and that there was an eminencie of goodnesse and grace required in him answerable to the dignitie whereto God had advanced him And there were stayes on either side on the place of the seat and two Lions stood by the stayes c. These portraitures of lions were not onely by way of ornament on each side the throne by the staies whereon the king laid his armes and so also on each side the six steps by which he went up to the throne as it follows in the next verse but also to signifie first the power the majestie the undaunted boldnesse courage and magnanimitie that ought to be in princes and so consequently how dangerous it is to provoke them to displeasure whence it is that princes are frequently in the Scripture compared to the lion the king of beasts as
yeare before Solomon was crowned king of Israel for Solomon reigned but fourty years chap. 11.42 and Rehoboam was one and fourty years old when Solomon died 2. Chron. 12.13 Being therefore the undoubted heir to the kingdome for God had now settled the kingdome upon Solomon and his heirs 2. Sam. 7.12 13. and the consent of the people being never required for the establishing of his father Solomon in the throne why should it be now necessary to make him king or if the people must be called together for this why not to Jerusalem rather then to Shechem Surely this doth very probably imply that the ten tribes being already seditiously enclined did presently upon the death of Solomon revive the memory of that old division of the kingdome in the dayes of David and Ishbosheth the sonne of Saul 2. Sam. 2.8 9 10. and did openly make known that they would have him receive the crown and kingdome of Israel apart by it self as David did at Hebron 2. Sam. 5.3 and to that end called an assembly of the people at Shechem resolving to make themselves another king if Rehoboam gave them not the better satisfaction and that this was the cause of Rehoboams going thither Vers 2. When Jeroboam the sonne of Nebat who was yet in Egypt heard of it c. That is when he heard of Solomons death and that the ten tribes began to stirre against Rehoboam and to that end had appointed an assembly at Shechem Vers 3. They sent and called him c. That is at the same time when the people gave him notice of Solomons death c. they desired him to come out of Egypt to them and this too discovered that they meant not well to Rehoboam whatever they pretended that they send for Jeroboam who fled away as a traytour from Solomon his father into the land of Egypt Vers 4. Thy father made our yoke grievous c. To wit by tributes and taxes imposed upon them for though he made not the Israelites bondmen chap. 9.22 yet we reade of provision that was gathered in all his land for his houshold chap. 4.7 and of levies made for his buildings chap. 9.15 and besides in his latter dayes when his thousand wives and concubines were to be provided for and Temples built for their idol-gods and withall Hadad of Edom and Rezon of Damascus began to make warre against him we may well think he laid still greater and heavier impositions upon them and of these they desired now to be eased in this petition they presented to Rehoboam they had cause enough indeed to complain of Solomons government in his latter dayes because of the idolatry he had set up in the land but of this they speak not one word but onely complain of their taxes Make thou the greivous service and the heavie yoke whith thy father put upon us lighter and we will serve thee Vers 6. And king Rehoboam consulted with the old men that stood before Solomon his father c. How much more likely these men were to give him the best counsel then those whose counsel he afterwards followed is intimated in these words first because they were old men whose judgement is usually by long experience better then the judgement of younger men with the ancient is wisedome and in length of dayes is understanding Job 12.12 And secondly because they had stood before Solomon his father that is they had been of his servants and counsel and could not therefore but learn much wisedome of him who was the great oracle of wisedome in those dayes Vers 7. If thou wilt be a servant unto this people this day and wilt serve them c. In 2. Chron. 10.7 it is If thou be kind to this people and please them and speak good words to them that is if thou wilt answer them gently which was indeed the counsel of his father Solomon Prov. 15.1 a soft answer turneth away wrath and if thou wilt grant them their desire at present then they will alwayes continue thy subjects and servants Because Rehoboam might think that if he should yield to the people when they came in such an imperious insolent manner hereby he should make himself a slave and a servant to those which should be subjects and servants to him therefore to answer this the old men expresse themselves thus If thou wilt be a servant to this people this day c. as if they should say Be it so better it is to be a servant to them for a day and to stoop to them beyond that which were otherwise fitting and so to work them to the obedience of subjects by degrees which afterwards may be easily done then by standing too much upon terms of honour now to enrage them and drive them off to an open rebellion and this indeed was wise politick counsel but yet observable it is that as Princes counsellours are wont to do that which they aimed at was not the benefit and ease of the people but that he might appease them for the present and so having wonne them to submit to his soveraignty might afterwards use them as he pleased himself then they will be say they thy servants for ever Vers 8. But he forsook the counsel of the old men c. That is he misliked their counsel to wit because he thought it stood not with his honour so to stoop to the people and so thereupon he consulted with the young men that were growen up with him and stood before him that is the young gallants that attended him in his court the sonnes of the Nobles that had been from their childhood and youth brought up with him and herein we have the reason intimated why he afterwards preferred these mens counsels before the counsel of his aged grave Senatours to wit because his affection was more to these then to the other and so that made him the more inclinable to like that which they said but herein Rehoboam did notably discover his folly and made good what his father had written Eccles 2.18 19. I hated all my labour which I had taken under the sun because I should leave it unto the man that shall be after me And who knows whether he shall be a wise man or a fool yet shall he have dominion over all my labours Vers 10. My little finger shall be thicker then my fathers loins c. These were doubtlesse proverbiall speeches the meaning whereof was that Rehoboam would lay farre heavier burdens upon the people then ever his father had and that he would handle them more severely then ever his father had done my father hath chastised you with whips but I will chastise you with scorpions that is with whips that sting like scorpions and some indeed think that there was a kind of whips used in those times that for this cause were called scorpions now herein was the folly of Rehoboams young courtiers discovered that would teach their king to give such harsh language to a people
refresh himself in a Prophets house These and other considerations mighth move him to believe what the old Prophet had said the rather because his desire of some refreshing after such a time of abstinence and travell must needs make him the readier to hearken to him Vers 20. The word of the Lord came unto the prophet that brought him back To wit by some intemall inspiration or prophetick extasie whereby he was as it were constrained to denounce against his seduced guest even whilest he sate at his table the judgement that should fall upon him for his eating and drinking with him and so consequently to condemn himself for that grosse lie wherewith he had deceived him Vers 22. Thy carcase shall not come unto the sepulchre of thy fathers And herein was implyed that he should die in his return before he gat home to his own land a gracious warning that he might repent of his sinne before his death Vers 23. He sadled for him the asse That is for the Prophet whom he had brought back he sadled his own asse for we read not but that hitherto the man of God that came from Judah had gone on foot and doubtlesse the more officious and kind he was because he considered the mischief he had done him and was troubled for it yet withall observable it is that he did not accompany him homeward which might well be for scare of being involved with him in the judgement that was to come upon him Vers 24. A lion met him by the way and slew him And thus first the Lord chastised his servant for his sinne secondly he confirmed the certainty of what this man of God had formerly spoken in his name he told the king that God had charged him not to eat in that place so that when such a hand of God was upon him for not persevering to obey this command every one might hereby be assured that he was indeed a prophet of God and that all the rest that he had spoken concerning Jeroboams altar should in its season come to passe too as the old Prophet did afterward from hence conclude vers 32. and thirdly he shewed how he abhorred that place in that he slew his own Prophet for eating and drinking amongst them And the asse stood by it the lion also stood by the carcase That the asse should not sly from the lion and that the lion should neither prey upon the living asse not the Prophets dead body but should rather stand as a guard to preserve the dead body from being torn by other creatures and as it were to force the asse not to stir thence but to stay there in a readinesse to carry back his masters body to be buried in Beth-el I say both these are miraculous passages and were as signes to manifest unto all men first that it was not hunger that had provoked the beast to this violence but the over-ruling command and providence of God and secondly that God loved his Prophet dead and would miraculously preserve him for buriall though he had testified his displeasure against his sinne for the example of others even by taking away his life Vers 29. And the prophet took up the carcase of the man of God c. Either therefore the lion went away as soon as the old Prophet came as having now done what he stayed for or else the Prophet was by the evident proofes he saw of Gods over-ruling hand in this businesse heartened against the fear of that beast and so took and carried away his body to be buried Vers 30. And he laid his carcase in his own grave c. And so that was performed which God had said vers 22. Thy carcase shall not come to the sepulchre of thy fathers As for that which followeth and they mourned over him saying Alas my brother this was according to the usuall manner of bewailing their dead friends in those times Jer. 22.18 Therefore thus saith the Lord concerning Jehoiakim the sonne of Josiah king of Judah they shall not lament for him saying Ah my brother or Ah Sister they shall not lament for him saying Ah Lord or Ah his glory Vers 31. Bury me in the sepulchre wherein the man of God is buried lay my bones beside his bones To wit that his bones might be suffered to lie at rest and might not be digged up and burnt by Josiah to which end it seems also he took order to have a superscription engraven on the sepulchre whereby it might be known who it was that was buried there and indeed herein he had his desire 2 King 23.17.18 Vers 32. The cities of Samaria That is the cities of the kingdome of Israel which was afterwards called the kingdome of Samaria from a city so called built by Omrie and which was in his dayes the chief citie of that Kingdome Chap. 16.24 Vers 33. After this thing Jeroboam returned not from his evil way c. That is though the Lord used such a singular means to reclaim him from his idolatry yet he still continued therein one would have thought that his hand being so miraculously strucken dead and then as miraculously healed again upon the prayers of the prophet he should presently with that hand have pulled down his Calves and his altars but neither the withering nor the healing of his hand nor the cleaving of his altar asunder nor this strange death that befell the prophet whereby the truth of what he had spoken was singularly confirmed could do any good to withdraw him from that idolatry whereby he sought to assure his kingdome to himself and his posteritie yea indeed it is like enough that from this violent death that befell the prophet he took occasion to harden himself in his evil wayes CHAP. XIIII Vers 1. AT that time Abijah the sonne of Jeroboam fell sick That is in the time of Jeroboams wicked raign whereof there is mention made in the two last verses of the former chapter for it is evident that this is not meant of the time when the man of God was slain as is related in the former chapter that it seems was in the very beginning of Jeroboams kingdome this rather toward the latter end of his reigne when Ahijah the prophet who first gave him notice of being raised to the kingdome was now blind with old age vers 4. Jeroboam continued in his idolatry and so Gods hand was again upon him in the sicknesse of this perhaps his eldest sonne Rehoboam had a sonne also of the same name who succeeded him both in his crown and in his vices 2. Chron. 12 16. But this Abijah the sonne of Jeroboam in whom there was some goodnesse vers 13. died of this sicknesse Vers 2. And Jeroboam said to his wife Arise I pray thee and disguise thy self Why he sends his wife and that disguised may be easily conceived to wit because he was so loath it should be known amongst the people that in his extremitie he was glad to sly
to the true prophets of the Lord that he durst not trust any body with this secret but the wife that lay in his bosome but especially because he was above all unwilling the prophet should know whose child it was concerning whom he was enquired of as fearing that out of a detestation of his idolatrous courses he would either have refused to answer them at all or else have given them an answer which they were not willing to heare and this could not be avoided by sending any but his wife onely she might enquire concerning her own child and yet being disguised not be known another messenger must have said whose child it was concerning whose sicknesse they desired to be satisfied and that Jeroboam would not endure Vers 3. And take with thee ten loaves and cracknels c. This poore present was enjoyned as agreeable to the attire she wore that she might be thought some poore countrymans wife and not the wife of Jeroboam He shall tell thee what shall become of the child Hereby it is evident that Jeroboam sent to the prophet onely to know what the issue of his sonnes sicknesse would be though the miraculous recovery of his withered hand had taught him what wonders might be done by the prayers of a prophet yet he sent not to desire the prophets prayers for his child his obstinacie in that false worship he had erected might discourage him from hoping for such a favour either from God or his prophet but onely to know whether his sonne must live or dye Vers 6. Come in thou wife of Jeroboam c. By naming her thus before she came in to him the prophet did as it were deride the folly both of her husband and her that could expect to know of him such a secret as was the event of their sonnes sicknesse and yet at the same time by a disguise think to hide from him who she was that came to enquire of him and secondly he gave her to understand how certainly assured she might be of the truth of those things which he had now in charge to say to her Vers 7. Forasmuch as I exalted thee from among the people and made thee prince over my people Israel c. It needs not seem strange that God cals the Israelites his people notwithstanding the idolatry that Jeroboam had set up amongst them if we consider first that they were not so bad when Jeroboam was exalted to reigne over them and of these times the prophet now speaks and secondly that even in these times the Lord had a people amongst them that were not defiled with Jeroboams idolatry as we may see by this prophet Ahijah who lived now in Shilo in the kingdome of Israel and with whom there were many doubtlesse whose hearts still continued upright towards God Vers 8. Thou hast not been as my servant David who kept my Commandments c. That is not at all varying from the prescript rule of Gods law as concerning the publick worship of God which was the sinne now charged upon Jeroboam yea in all things sincerely desiring and endeavouring to do what God of him Vers 9. But hast done evil above all that were before thee That is Saul and Solomon yea and perhaps Rehoboam and Abijah kings of Judah may be included too for if this were in the latter end of Jeroboams reigne Rehoboam and Abijah were dead and Asa did then sit in the throne of Judah And hast cast me behind thy back That is thou hast despised and disregarded me and indeed this might the better be said of Jeroboam because he did not onely set up idolatry in his kingdome but did also utterly cause them to abandon the worship of the true God in the Temple at Jerusalem The phrase is much like that Nehem. 9.26 Neverthelesse they were disobedient and rebelled against thee and cast thy law behind their backs Vers 10. And will cut off from Jeroboam him that pisseth against the wall and him that is shut up and left in Israel Concerning these proverbiall expressions see the notes 1. Sam. 25.22 Deut. 32.36 And will take away the remnant of the house of Jeroboam as a man taketh away dung till it be all gone That is the Lord will utterly destroy the posterity of Jeroboam because he loathes and abhorres them for two things are implyed in this phrase first that dung is not more loathsome to men then the royall house of Jeroboam was to God and secondly that God would by his judgements make as clean a riddance of them as men usually do of dung when they sweep it out of their houses not willing to leave the least scrat of it behind So the like phrase Esa 14.23 I will sweep it with the besome of destruction saith the Lord and Ezek. 26.4 I will also scrape her dust from her and make her like the top of a rock and the accomplishment of this we have related chap. 15.29 And it came to passe when he reigned that he smote all the house of Jeroboam he left not to Jeroboam any that breathed untill he had destroyed him c. Vers 12. When thy feet enter into the citie the child shall die As if he should have said thou shalt never see thy sonne more alive as soone as ever thou comest to the citie he shall die and as this proves true so be assured of the truth of all the rest I have or shall say to thee Some question how this agrees with that vers 17. And when she came to the threshold of the doore which they understand of the doore of her own house the child died and for the resolving of this doubt they say that the kings house as being the place of judgement was in the gate of the citie but I rather conceive that the doore mentioned vers 17. was the doore of the citie or that here onely is foretold that the child should die when she came to the citie Vers 14. The Lord shall raise him up a king over Israel who shall cut off the house of Jeroboam that day c. To wit Baasha who made a conspiracy against Nadab the sonne of Jeroboam and slew him in the second yeare of his reigne and made himself king in his room chap. 15.27 28 29. and presently destroyed all the house of Jeroboam As for the following clause but what even now the meaning thereof is this but at what time and when shall this be surely presently out of hand or as if he should have said why do I speak of this as of a thing that shall hereafter come to passe since the time is in a manner now already come when it must be done and indeed if this were foretold in the end of Jeroboams reigne as is most probable it was speedily done for Nadab who succeeded his father Jeroboam had not sate in the throne of Israel above two yeares when he was slain by Baasha and together with him all the house of Jeroboam was destroyed Vers
made a very great burning for him Vers 27 And Baasha smote him at Gibbethon which belongeth to the Philistines c. This Gibbethon belonged to the tribe of Dan Josh 19.41 and was in the dayes of David and Solomon in the Israelites possession but now it seems the Philistines had gotten it and whilest Nadab laid siege against it that he might recover it he was treacherously slaine by Baasha and so the siege it seems was raised for twenty six yeares after or thereabouts the sonne of Baasha did again lay siege to this citie as we may see chap. 16.15 Vers 30. Because of the sinnes of Jeroboam c. So that the idolatry wherewith Jeroboam thought to have continued the kingdome to him and his posterity was the very cause why his whole family was rooted out and the kingdome was transferred to another CHAP. XVI Vers 1. THen the word of the Lord came to Jehu the sonne of Hanani against Baasha This Jehu was the same Prophet that afterwards was sent to Jehoshaphat to reprove him for his league with Ahab 2. Chron 19.2 and that wrote a book of the Chronicles of those times 2 Chron. 20.34 and his father Hanani was he that reproved Asa for seeking to Benhadad for aid against Baasha 2. Chron. 16.7 so that the father and the sonne were both at the same time the known Prophets of the Lord. Vers 7. And also by the hand of the prophet Jehu the sonne of Hanani came the word of the Lord against Baasha c. Some conceive that this hath reference to the judgement denounced against Jeroboam by Ahijah chap. 14.6 c. as if it had been said as the word of the Lord came by Ahijah against Jeroboam so also by Jehu against Baasha But I rather think that the meaning of this clause is onely this that before the death of Baasha Jehu did his message as God had commanded The same words are here again repeated which we had before vers 1. but there they are to shew what God gave in charge to the Prophet here their drift is to shew that accordingly the Prophet delivered his message as the Lord had enjoyned him and that for all the evil that he did c. in being like to the house of Jeroboam and because he killed him that is his lord Nadab the sonne of Jeroboam as is expressed before chap. 15.27 for though Baasha did herein what God had decreed yet he had no command from God for it but did it onely to get the kingdome and therefore it was treason now in him as it was afterward also in Jehu when he slew Ahabs posterity because he aimed onely at himself therein though he had a command from God Hos 1.4 And it shall come to passe at that day that I will break the bow of Israel in the valley of Jezreel and will avenge the blood of Jezreel upon the house of Jehu And indeed that the judgement which fell upon Baasha was partly for his murdering of Nadab we may see by the Lords dealing with him just as he dealt with the house of Jeroboam for as he slew the sonne of Jeroboam when he had yet sat in the throne of Israel not full two complete yeares and that whilest he was laying siege against Gibbethon and then immediately destroyed all the rest of his family chap. 15.27 28 29. so Zimri slew the sonne of Baasha when he had reigned not full two complete yeares as is said here vers 8. and that too whilest his army lay encamped against Gibbethon vers 15. and then immediately cut off all the rest of his family and friends vers 11.12 Vers 8. In the twenty and sixth yeare of Asa king of Judah began Elah the sonne of Baasha to reigne over Israel in Tirzah two years But not fully complete for he began to reigne in the six and twentieth yeare of Asa and was slain in the seven and twentieth yeare of Asa vers 15. Vers 9. And his servant Zimri captain of half his chariots conspired against him as he was in Tirzah c. His forces lying then encamped against Gibbethon vers 15. whereby he gave such an advantage against himself as was not by Zimri neglected Vers 11. And it came to passe when he began to reigne as soon as he sat on his throne that he slew all the house of Baasha c. That is he slew all his family kinsfolks and friends that there might be none to avenge his death and that presently that he might not be prevented as indeed he had been if he had not done it speedily for within few dayes he himself came to an untimely end vers 18. Vers 13. In provoking the Lord God of Israel to anger with their vanities c. That is with their idols for so the idol-gods of all idolatours are usually called in the Scripture partly because they have nothing of a God in them their deitie wholly consisting in the idolatrous vain opinion We know that an idol is nothing saith the Apostle 1. Cor. 8.4 and partly because they can do neither good nor evil 1. Sam. 12.21 Turn ye not aside for then ye shall go after vain things that cannot profit for they are vain Vers 15. In the twenty and seventh yeare of Asa king of Judah did Zimri reigne seven dayes c. Accounting as is most likely to the time that Omri was proclaimed king in the camp as is related in the following verse Vers 18. He went into the pallace of the kings house and burnt the kings house over him with fire c. That so first Omri might never enjoy that stately palace of Tirzah and secondly that neither living nor dead he might fall into the hands of his insulting adversaries Vers 19. For his sinnes which he sinned in doing evil in the sight of the Lord in walking in the way of Jeroboam c. For though he reigned but seven dayes ere Omri was proclaimed by the souldiers yet perhaps it was longer ere he was forced to burn himself and beside within the space of those seven dayes he might by his edicts make known to the people his resolution to continue the worship of Jeroboams calves Vers 21. Half of the people followed Tibni the sonne of Ginath to make him king and half followed Omri It seems the people misliking that the souldiers should take upon them to choose their king chose this Tibni to be their king between whom and Omri there was continuall warres for three years and upward each party striving to assure the crown to him whom they had elected till at length Omri prevailed Vers 23. In the thirtie and one yeare of Asa king of Judah began Omri to reigne c. That is then he was fully and peaceably settled in the kingdome in the seven and twentieth yeare of Asa was he first chosen king by the army at Gibbethon vers 15 19. but for well nigh foure years after Tibni that was chosen by the people strove with him for the
had in Baal and secondly That being curbed with the judgement of God the drought that now lay upon the whole land the hope of being relieved herein must needs make him the more flexible to yield to the prophets desire and besides God might at this time powerfully over-awe his spirit indeed we find not in the sequele of the story that the prophets of the groves were present whom Elijah had also desired him to call thither but onely the foure hundred and fifty prophets of Baal vers 22. I even I onely remain a prophet of the Lord but Baals prophets are foure hundred and fifty men and therefore many Expositours hold that Jezebel would not suffer them to be there Vers 21. How long halt ye between two opinions They are said to halt in the profession of their religion that do not walk uprightly and exactly according to the rules of that religion which they must needs do that in some things follow one religion and in some things another such men can be exact in neither and are therefore said to halt betwixt two opinions sometimes inclining to one sometimes to another as the body of him that halts doth bend sometimes to the right hand and sometimes to the left and so it was now with the Israelites who would be still counted the people of God and were circumcised and in the worship of the golden calves pretended the worship of the true God and so in some things lived according to the laws of Israel and yet at the same time worshiped Baal the god of the Zidonians and are therefore charged by Elijah to halt between two opinions And the people answered him not a word This might be either from guilt of conscience or distraction of mind fearing on the one side the wrath of God if they should provoke him to displeasure and on the other side the wrath of the king Vers 22. I even I onely remain a prophet of the Lord. The meaning of this is that there was not a Prophet of the Lords besides himself that did openly shew himself for the true God and his worship against their idolatry at least that there was none but he present there at that time Vers 25. Choose you one bullock for your selves c. That they might not afterward pretend that their God refused to answer them because the God of Elijah had been preferred before him he gives them the priviledge and advantage if any it were both of offering first to wit the morning sacrifice and of choosing which of the bullocks they liked best Vers 26. And they took the bullock which was given them c. To wit which Ahab had given them or which Elijah had given them libertie to choose vers 25. And they leaped upon the altar which was made This may be also rendered as it is in the margin of our Bibles and they leapt up and down at the altar c. so that the meaning may be either that they danced and skipped about the altar which it seems they did customarily in the worship of Baal as desiring perhaps to make shew of such propheticall extasies as were usuall with those that were possessed with a divine spirit or else that in a kind of frantick manner they leapt upon the altar to expresse thereby their vehement desire that Baal would heare them as if they would have clambered up to fetch down fire from heaven if it had been possible or were ready even to sacrifice themselves that they might prevail in their suit some indeed conceive that this is spoken of Elijahs altar upon which the Baalitish prophets leapt as in a kind of divine fury to throw it down but the first exposition doth farre better agree with the order of the story Vers 27. And it came to passe at noon that Elijah mocked them c. to wit when the time limited for their sacrifice was fully ended or well nigh at an end before this he would not do it because it might first be apparent by their lost labour so long together that they deserved to be mocked and because they might not afterwards say that he had interrupted them Vers 28. And they cried aloud and cut themselves after their manner with knives c. As the heathens used to do in their sorrows Deut. 14.1 And the more to move their God to take compassion on them and not to deny them that were content thus to torture themselves and as it were to sacrifice their own bloud upon his altar that they might obtain what would be for his glory as well as theirs Vers 29. And they prophesied untill the time of the offering of the evening sacrifice That is they prayed and called upon Baal and with many strange gestures as men inspired sung the praises of their idol-god so labouring by all means to prevail with him to send fire to consume their sacrifices See the notes 1. Sam. 10.5 and 18.10 Vers 30. And he repaired the altar of the Lord that was broken down Not the altar whereon Baals priests laid their sacrifices which afterward they brake down and that by leaping upon it vers 26. as some conceive for it is not probable that Elijah would make use of their altar rather it may seem that Elijah brake down their altar and having purged the place built another in the room or that this mount Carmel having been one of the high places whereon they used to sacrifice in former times there was the ruins of an altar there which the idolatrous Israelites had broken down according to that complaint of Elijah chap. 19.14 the children of Israel have forsaken thy covenant thrown down thine altars and slain thy prophets with the sword and that this the Prophet did now repair a reall signe of his great designe which was to restore again the true worship of God in the land Vers 31. And Elijah took twelve stones according to the number of the tribes c. Though the greatest part of ten of the twelve tribes were at this time corrupted with the idolatry of Baal yet Elijah would build his altar with twelve stones according to the number of the tribes of Israel First thereby to signifie that it was built for the worship of that God whom the patriarchs had formerly worshiped Secondly to put the people in mind that they ought all to be united in the worship of this God of their fathers or else it would be in vain to reckon themselves amongst Gods Israel And thirdly to put God in mind as it were of the covenant which he had made formerly with their fathers Vers 33. Fill foure barrels with water and poure it on the burnt sacrifice c. Mount Carmel stood close upon the sea whence they might even in this drought have water enough Now the reason why the Prophet appointed so much water to be poured upon the sacrifice and the wood whereon it was laid was partly to make it the more evident that there was no fraud used
in hiding any fire secretly under the wood and partly that the burning of the sacrifice with fire from heaven might be the more wonderfull in the eyes of all that beheld it why there were three times foure barrels of water poured upon the altar which was twelve barrels we may judge by that which is said in the foregoing notes concerning the twelve stones where of the altar was built Vers 37. Heare me that this people may know that thou art the Lord God and that thou hast turned their heart back again That is that by thy appointment these things have been done to the end their hearts might be turned from their idols to thee Vers 40. And Elijah brought them down to the brook Kishon and slew them there That is he caused the people to bring them down and to slay them there so wonderfully were the people affected at present with seeing fire come down from heaven to consume Elijahs sacrifice and such a dread it brought upon them of the infinite power of that God who by this miracle did testifie against their idolatry that without any feare of the king they were ready to do what ever Elijah would advise them to and therefore when he apprehending the opportunity of their present condition appointed them to put all the prophets to death they yielded streight and the carrying them away to the brook Kishon that execution might be done upon them there was either to testifie that it was because of their idolatry that the brooks and rivers were in a great part even dryed up or that the place where they had sacrificed to the Lord might not be defiled with their blood Vers 41. And Elijah said unto Ahab Get thee up eat and drink for there is a sound of aboundance of rain Because he had spent all that day fasting in an eager expectation of the event of this great businesse and to shew how acceptable a sacrifice the slaying of Baals prophets was unto the Lord he adviseth him to eat and drink for the refreshing of himself assuring him that they should now have rain and to expresse how certain that was which he foretold he speaks as if already he heard the very sound of the thunder and pouring rain that was now coming for there is saith he a sound of aboundance of rain Vers 42. And Elijah went up to the top of Carmel c. He went up to the top of Carmel that there he might pray for rain and stand as it were upon a watch tower waiting and looking for the rising of those clouds that should bring those glad showres that he prayed for and whereas it follows that he cast himself down upon the earth and put his face between his knees thereby is meant that he kneeled down upon the ground and then bowed his face down to his knees by this humble posture to expresse his awfull respect to the majestie of that God whose aid he implored and withall so to hide his eyes from all distracting objects that he might the more wholly attend the work which he went about to wit the opening of the heavens by praying to the Lord for rain for though God had assured him there should be rain vers 1. I will send rain upon the earth and thereupon he did assure Ahab that it should be so yet he knew withall that prayer must accomplish that which God had promised Vers 43. And said to his servant Go up now look toward the sea c. Elijah desired to have notice of the first rising of the clouds that he might presently go to the king and hast him away that so still it might be the more manifest that he had procured the rain from God but because he would not himself be taken off from his prayers whilest he was praying he sent his servant to observe the rising of the cloudâ— and appointed him to look toward the sea because thence the vapours do usually arise which breed clouds and rain and because there he might have the fairest prospect to discover the first rising of a cloud in the skie and seven severall times he did this purposely to teach us that we must not be discouraged but with patience must be content to wait upon God though we have not presently that which we pray for Vers 46. And the hand of the Lord was on Elijah and he girded up his loines and ran before Ahab c. The reasons why Elijah did thus as a lacquey run before Ahabs chariot to the very entrance of Jezreel may be first to manifest the Prophets humilitie and how farre he was from being puffed up with that wonderfull work that he had done Secondly to shew the king how ready both God and his prophets would be to honour him if he would proceed on to remove idolatry out of the land the work that was now so happily begun by the slaughter made of the prophets of Baal Thirdly to signifie hereby that it was he that brought them this rain that did now begin to poure down from the clouds upon them Fourthly to avow hereby what he had done in the slaughter of the Baalites and as it were to triumph in the victory of their idolatrous prophets whom he had left dead behind him Fifthly that being in the eye of the king all the way he returned home this might make him the more seriously to ponder in his mind the great things the Prophet had done that so they might make the deeper impression upon him It may seem strange indeed that the king should not take up the Prophet into his chariot but therefore it is said that the hand of the Lord was upon Elijah and he girded up his loines that is he was extraordinarily moved of God and enabled by God thus to run before the chariot of Ahab CHAP. XIX Vers 1. ANd Ahab told Jezebel all that Elijah had done and withall how he had slain c. That is he told her the successe of that conflict betwixt Elijah and the prophets of Baal and all the miraculous passages that Elijah had done and that to clear himself from being blamed by that his imperious wife for that unavoidable execution of the Baalites which followed hereupon yet withall he would have her know that the putting of them to the sword was rather Elijahs fact then his he had slain all the prophets with the sword as fearing that all which could be said would hardly satisfie her but that the foure hundred prophets of the groves are not included amongst those that were slain by Elijah we may the rather think because chap. 22.6 we reade again of foure hundred prophets that were called together by Ahab Vers 2. Then Jezebel sent a messenger unto Elijah saying So let the gods do to me c. Either she assured her self that he who had alwayes shewen himself so stout and bold and might now be encouraged with the favour of the people would not fly or else she was merely carried away with
did not overwhelm him with his terrours and judgements notwithstanding his cowardise in withdrawing himself from the work of his calling but was content to deal with him in such a gentle and gracious manner as at present he did Secondly to strengthen his faith in Gods protection by letting him see that God who had all the creatures at his command was able if he saw cause to destroy and consume all his enemies even in a moment And thirdly to instruct him how he was purposed to deal with his enemies thereby to appease the griefe and discontent of his spirit concerning them and then a chief part of the significancie of this apparition must consist in this that God was not in the wind nor in the earthquake nor in the fire as is noted vers 11.12 namely that though the Lord were of infinite power to destroy all his wicked adversaries and could by divers terrible and unresistable judgements punish Ahab and Jezebel and other his proud persecutours yet he would rather still deal with them according to his wonted long suffering and patience by the still and gentle voice of the ministery of his prophets or happely that though he could sweep them away instantly with his judgements yet rather he would effect their ruine in his good time in a more secret hidden and tacit way Yea and fourthly it is not improbable which some also adde that hereby likewise was signified that Gods saving manifestation of himself is not to be expected in the terrours of the law but in the still and gracious voice of the Gospel Vers 13. He wrapped his face in his mantle and went out and stood in the entring in of the cave The Lord did before enjoyn Elijah to come up out of the cave and to stand upon the mount before him vers 11. and no doubt he went immediately up at least to the mouth of the cave else could he not have seen the fire that passed before the Lord but yet it seems there he stayed and kept himself somewhat inward till knowing that with that still small voyce the Lord would appear to him he then went out to the very entring in of the cave onely withall casting his mantle about his face which he did out of an awfull fear of Gods majesty as Moses did Exod. 3.6 concerning which see the notes there There came a voice to him and said What doest thou heare Elijah The very same question that God had propounded to him before he now propounded again either thereby to let him know that it was he that now spake again to him or that his former reply was no sufficient excuse for his deserting those propheticall employments to which God had called him or else that Elijah returning the same answer that he had formerly given him the Lord might thence take occasion to give him that further satisfaction concerning his fears and directions what he should do which now he intended him Vers 15. Anoint Hazael to be king over Syria c. We reade that Elisha foretold Hazael that he should be king of Syria 2. Kings 8.13 and that a young Prophet by Elishaes directions did long after this anoint Jehu king of Israel 2. Kings 9.1 6. and here in the following words is expressed that Elisha was called to be a Prophet by the casting of Elijahs mantle upon him vers 19 20 21. but that Hazael or Elisha were ever anointed we reade not nor that Jehu was anointed by Elijah and hence the most Interpreters do hold that by anointing here is meant onely the designing of them to their offices and that this Elijah did to Hazael and Jehu by appointing Elisha to do it when he was gone and to Elisha by casting his mantle upon him whereupon he had presently the gift of prophesie that unction of Gods spirit whereof the outward anointing was a signe But rather I think we may say that Elijah did what now he was enjoyned that is that he did indeed anoint Hazael Jehu an Elisha though it be not expressed and indeed to what end was Elijah now presently to go to Damascus if it were not to anoint Hazael Vers 17. Him that escapeth the sword of Hazael shall Jehu slay Though Israel suffered most of Hazaels crueltie in the latter dayes of Jehu 2. Kings 10.32 In those dayes the Lord began to cut Israel short and Hazael smote them in all the coasts of Israel and in the dayes of Jehoahaz his sonne 2. Kings 13.1 3. yet in the dayes of Joram the sonne of Ahab before Jehu did Hazael begin to afflict Israel as is evident by the battel which Joram fought with Hazael 2. Kings 8.28 Now with respect to this it is said here that him that escapeth Hazaels sword shall Jehu slay And him that escapeth from the sword of Jehu shall Elisha slay That is say the most Expositours by threatning them and adjudging them by a propheticall spirit to those calamities and to that destruction which afterward fell upon them and indeed we find the like expressions which upon this ground the Lord elsewhere useth concerning his Prophets as Jer. 1.10 See I have this day set thee over the nations and over the kingdomes to root out and to pull down and to destroy and to throw down to build and to plant and Hos 6.5 Therefore have I hewed them by the prophets I have slain them by the words of my mouth Some Expositours adde further that these words are particularly intended concerning those children of Beth-el that were torn by two she beares immediately upon Elishaes cursing them in the name of the Lord 2. Kings 2.24 and concerning those that died of the famine that was in Samaria which it seems indeed Elisha had beforehand threatened should come upon them because the king was so enraged against the Prophet for it God saith he do so and more also to me if the head of Elisha the sonne of Shaphat shall stand on him this day But because these things were done before the dayes of Jehu and these words seem plainly to speak of something to be done after Jehu had begun to execute Gods wrath upon them him that escapeth from the sword of Jehu shall Elisha slay I rather think that this is meant of some other judgements not expressed in the story which upon the prophecying or prayers of Elisha did after that fall upon the idolatrous Israelites yea perhaps the people might be wonne by Elisha to do some execution upon the Baalites as they were formerly by Elijah 1. Kings 18.40 Vers 18. Yet have I left me seven thousand in Israel c. That is many thousands that have not worshiped Baal and this is added to comfort Elijah concerning that complaint of his I even I onely am left vers 14. because they used not onely to bow and kneel before their idols but also to kisse them according to that Hos 13.2 Let the men that sacrifice kisse the calves or if they could not come so near their idol-gods
and refused any longer to pay the tributes of an hundred thousand lambes and an hundred thousand rammes with their wool which hitherto he had paid yearely to the kings of Israel chap. 3.4 5. Vers 2. And Ahaziah fell down through a lattesse in his upper chamber c. Walking in his palace of Samaria some grate in the floor of his chamber whereby perhaps light was conveyed to the lower room did suddenly break and so he fell through and was mortally bruised with the fall and thus God began already to cut off the accursed posterity of wicked Ahab Indeed it may well seem somewhat improbable that there should be lattesses in the upper chambers of a kings palace to let in light to the chambers beneath them and therefore some understand by the word here translated the upper chamber the flat roof of his house and by the lattesse the battlements that used to be about the roofs of their houses Deut. 22.8 and indeed for the reason before alledged I make little question but that it was either the battlements on the house top or some rails with lattesses or crosse barres in some gallery adjoyning to his upper chamber not unlike to our belconies whereon the king leaning they brake and so he fell through and was mortally bruised And he sent messengers and said unto them Go enquire of Baal-zebub c. That is the God of flies why he was so called it is uncertain whether because it was said that this God appeared to his priests in the likenesse of a flie and so buzzed his oracles into their eares or because of the swarms of flies that were continually in his Temple by reason of the multitude of sacrifices that were there daily slain or rather because they supposed this their idol-god called here the god of Ekron had power over the flies wherewith in those hot countreys they were much annoyed especially in Ekron which stood in a moist wet countrey near the sea or perhaps in remembrance of some grievous judgement of flies from which they conceited this their God had delivered them but howsoever certain it is that this idol in time grew very famous and thence the Jewes afterwards used to call the prince of Devils Beelzebub Matth. 12.24 Vers 5. And when the messengers turned back c. Some Expositours conceive that so soon as Elijah had delivered that message which God had given him in charge to Ahaziahs messengers on a suddain he was taken away out of their sight for so they understand the last words of the foregoing verse and Elijah departed that is he immediately vanished away and that this it was that so affrighted the messengers that they durst not go on in their journey but I rather think with others that Elijahs telling them the secret message which they were sent about and his foretelling the kings death made them encline to think he was a prophet and thereupon to return presently to the king that sent them Vers 8. And they answered him He was an hairy man c. This may be meant either that Elijah had much haire on his head or face or else that he had a hairy mantle about him and such indeed it seems was the usuall habit of the prophets in these times suitable to the chief subject of their preaching to wit repentance Zachary 13.4 Neither shall they wear a rough garment to deceive and therefore it was that the Baptist that he might be known to be a prophet and that second Elijah that was foretold should be sent amongst them Mal. 4.5 was clad after the same manner as Elijah was Matth. 3.4 And the same John had his raiment of Camels haire and a leathern girdle about his loyns and his meat was locusts and wild honey Vers 9. Then the king sent unto him a captain of fifty with his fifty c. To wit to apprehend him as resolving doubtlesse to take away his life to which it is probable his mother Jezebel did vehemently provoke him howsoever herein was the madnesse of his rage notably discovered had he not thought Elijah armed with a power above that of man what needed he have sent a troop of souldiers to apprehend one poore unarmed man and if he did think so what a desperate folly was it to fight against the Almighty And he spake unto him Thou man of God the king hath said Come down This he spake by was of derision and scorn as if he should have said you that boast your self to be a man of God and under that pretence take liberty to send what bold messages you please to your king know that the king by me commands you to come down and if you obey not his command here I have those that will fetch you down Vers 10. If I be a man of God then let fire come down from heaven c. If I be indeed a man of God as you onely term me in scorn and derision let it be manifest in the coming of that to passe which I now foretell even that fire may come down from heaven and consume thee and thy fifty this he denounced against them out of a singular zeal for Gods glory and by a speciall instinct of Gods spirit and therefore when the disciples of Christ out of a carnall desire of revenge would have imitated this act of Elijah they were reproved by our Saviour the rather because they in regard of the Gospel that were called to preach were more especially to shew all meeknesse and gentlenesse to men and to desire rather to save then to destroy Luke 9.54 55. And when his disciples James and John saw this they said Lord wilt thou that we command fire to come down from heaven and consume them even as Elias did But he turned and rebuked them and said Ye know not what manner of spirit ye are of c. Vers 11. O man of God thus hath the king said Come down quickly To expresse his bold resolution and that he feared not to execute the kings command because of that terrible end which befell the former captain and his fifty he not onely injoyns the prophet to come down but presseth him also to do it speedily as implying that he would not be delayed but would dragge him down by force if he would not yield instantly Vers 13. And the third captain of fifty went up and came and fell on his knees before Elijah c. Though he had not so much faith and courage and goodnesse in him as to disswade the king from sending again or to refuse to obey his command yet out of the feare of that vengeance that fell upon those that were sent before he humbled himself before the prophet and sued to him to spare their lives Vers 16. Thou shalt not come down off that bed on which thou art gone up c. We reade not of any violence that the king offered to the prophet when he was come to him though thus boldly he seconded by word of
blessing from God which he now desired and as a signe whereby he should know whether God would grant him his desire or no. Vers 11. There appeared a chariot of fire and horses of fire And thus this zealous fiery spirited Prophet after he had long and happily fought a good fight of faith and contended for God against all the errours and corruptions of his times was at last carried triumphantly in a chariot of fire into heaven that is by the holy Angels appearing in the likenesse of a chariot of fire and horses of fire according to that of the Psalmist Psal 104.4 Who maketh his Angels spirits his ministers a flaming fire and so by this means the Lord did exceedingly honour his faithfull servant and withall as before the Law by the taking up of Enoch into heaven so now under the Law by this rapture of Elijah and then in the dayes of the Gospel by the ascention of Christ God was pleased to give evident and sensible proofs that he hath prepared the heavens for the perpetuall abode of his Saints and that though our bodies be laid for a time in the grave yet they shall at last be taken up into heaven there to live with God in everlasting glory onely they must be changed and of naturall weak corruptible bodies they must be made spirituall glorious incorruptible bodies and such a change no doubt there was now made in the body of Elijah that it might be fitted for heaven Vers 12. And he cried My father my father the chariot of Israel and the horsemen thereof That is the strength and defence both of the Church and commonwealth of Israel who by his doctrine and prayers did more for the defence of the Israelites then all their forces of chariots and horsemen could do and this Elisha spake either as bewailing the losse of Elijah in this regard or else to expresse his thoughts concerning this manner of Elijahs rapture namely that because he had been as the chariot of Israel and the horsemen thereof for their defence and safetie therefore he was now taken up with a chariot of fire and horses of fire and so carried triumphantly into heaven Vers 13. He took up also the mantle of Elijah that fell from him When Elijah was caught up into heaven his mantle fell from him first to shew that he was gone where he should no more have any need of his garments or any such thing and secondly that it might be left to Elisha as a token that God had designed him to succeed in Elijah place out of grief for the losse of his master he had torn his own garments and now to comfort him again that very mantle is as it were given him from heaven wherewith at his first calling he was assured that he should succeed him in his propheticall office Vers 14. And said Where is the Lord God of Elijah c. These were no words of distrust and doubting but of invocation and faith as if he had said I shall now see whether the spirit of Elijah rests upon me or no by attempting to work the same miracle or O Lord who by thy servant Elijah didst divide these waters make it now manifest by the same miracle that thou hast given me the spirit of Elijah Vers 15. And they came to meet him and bowed themselves to the ground before him As to the father of the Prophets Vers 16. Lest peradventure the spirit of the Lord hath taken him up and cast him upon some mountain c. See the note upon the 1 Kings 18.12 Vers 17. They sent therefore fifty men and they sought three dayes but found him not Thus through their mistake the rapture of Elijah to heaven was confirmed Vers 19. But the water is nought and the ground barren The land of Canaan was a most fruitfull land and had the waters of Jericho been alwayes nought and the ground barren it is not likely they would have built a city there or that Hiel the Beth-elite would so lately have reedified it in the dayes of Ahab if it had been then so annoyed but we see what the Psalmist saith Psal 107.33 34. He turneth rivers into a wildernesse and the watersprings into dry ground A fruitfull land into barrennesse for the wickednesse of them that dwell therein The sinnes of the inhabitants and perhaps the reedifying of Jericho had brought this curse upon the place which now therefore they commend to Elishaes consideration as expecting that the Lord would now by miracles confirm the calling of this new father of the Prophets Vers 20. Bring me a new cruse and put salt therein c. Salt was more likely to make the waters brackish then any way to heal them and the more was Gods power magnified who could work this alteration in the waters by such contrary means as for his appointing the salt to be brought in a new cruse that might be enjoyned either first to make sure that it should not be any way legally unclean or secondly to signifie the new change that should be made in the waters or rather thirdly that it might not be supposed that the salt had virtue to cure the waters from the cruse by reason of any thing that had formerly been put into it but that it was merely of God that it was effectuall for this end according to the words of Elisha in the following verse when he cast the salt into the spring Thus saith the Lord I have healed these waters And indeed it is probable that for this very reason the Prophet did appoint the men of the citie to fetch a new cruse of salt namely that they might be assured that there was no underhand dealing in working this miracle Vers 23. And he went up from thence unto Beth-el Having visited the colledge of the Prophets at Jericho he went thence to that also at Beth-el both to inform them of Elijahs rapture and the Lords designing him to succeed in his place and to confirm them in the truth both by his counsel and prayers And as he was going up by the way there came forth little children out of the city and mocked him c. Beth-el was the chief place where Jeroboams idolatry was practised 1 Kings 12.28 29. though therefore the prophets had seated themselves there because there was most need of their presence where was the springhead of that corruption yet it seems the inhabitants were most of Jeroboams religion and no marvell then though the little children had learnt of their idolatrous parents to scoff at Gods prophets as here they did Elisha crying after him as he went along Go up thou bald-head go up thou bald-head wherein they did not onely revile him with the name of bald-head but also scoffed at that report which no doubt was soon spread abroad of Elijahs rapture into heaven as if they should have said you that report your master is gone up into heaven why do not you go up after him for indeed why
sparing this Ben hadad when he had him in his power Vers 25. An asses head was sold for fourscore pieces of silver c. Which was as some account about ten pound sterling But though it were very strange that so great a price should be given for an asses head and a clear evidence that they were put to exceeding great straits in Samaria to get food not onely because there could be but little meat in an asses head and asses flesh must needs be very untoothsome but especially because it was an unclean meat which the Israelites by the Law of God were forbidden to eat Levit. 11.13 yet the second instance that is here given is farre more strange to wit that the fourth part of a kab of doves dung was sold for five pieces of silver to wit about twelve shillings and six pence and therefore some Expositours hold that this doves dung was bought for salt or firing the inhabitants of the citie being in as great straits for salt or firing as for food and others conceive that some few seeds of corn might be found in the dung and that for this they bought it or that the crop of pigeons in which there will be some corn undigested is here comprehended under the Hebrew word here translated doves dung But indeed why should we think it incredible that they should eat doves dung when we find afterwards vers 29. that mothers did eat their own children extremitie of famine will force men to feed on any thing that is most loathsome whence was that insulting speech of Rabshakeh to the inhabitants of Jerusalem that he would make them eat their own dung and drink their own pisse chap. 18.27 Vers 26. As the king of Israel was passing by upon the wall c. To wit to see if he could descry the attempts of the enemy against the citie and especially to see whether the watches were kept and the walls guarded by his own souldiers as they ought to be Vers 27. And he said If the Lord do not help thee whence shall I help thee If we reade this as it is in the margin of our Bibles then it seems to be a passionate speech of the kings wherein he curseth the poore woman for troubling him with her outcries Let not the Lord save thee c. as if he should have said the Lord confound thee thou wretched woman how can I help thee unlesse God send help but according to the translation that is in our text the meaning is clear namely that he did in gentle terms seek to satisfie the woman as thinking she had cried to him for food that it was not in his power to help her unlesse the Lord would send them help from heaven Vers 29. I said unto her on the next day Give thy sonne that we may eat him and she hath hid her sonne To wit to save her child alive or with a purpose to eat him alone and not to let her neighbour share with her Vers 31. Then he said God do so and more also to me if the head of Elisha c. Joram the king being deeply affected with that sad complaint of the woman that had eaten her child whereby he saw to what extremities the inhabitants of the citie were brought by the famine in a rage presently vowed that day to cut off Elishaes head to wit either because Elisha had threatned this judgement before it came or because the king perswaded himself that Elisha could have procured help by his prayers as formerly he had done to the army of the Syrians at Dothan and would not or else because he had perswaded the king to hold out the siege and had assured him of timely help from God and so now he looked upon him as the cause of all the misery they now lay under And thus the prophet that erewhiles was respected by him as a father vers 21. My father shall I smite them is now in a fury designed to lose his head as if he had been the sole cause of all their misery Vers 32. But Elisha sate in his house and the elders sate with him That is some of the godly magistrates of the city who were come to consult with him concerning the misery of the city and to desire his prayers and were now hearing him comforting them and instructing them what they should do See ye how this sonne of a murderer hath sent to take away mine head As if he should have said he is his father Ahabs own sonne he was a murderer to wit the murderer of Naboth and others and so is this his sonne Joram for behold he hath sent one to take away my head Shut the doore and hold him fast at the doore is not the sound of his masters feet behind him c. The most Expositours understand this thus That the prophet perswaded the elders to shut the doore against the kings messenger and not to let him come in and that because immediately his master would come to recall this sentence which in his rage he had passed against him But others again hold that the elders were appointed by the prophet to hold fast the doore that the kings messenger might not enter in to take off the prophets head as his master the king had appointed him and that because the king himself was coming immediately after him and then the prophet meant to make known to him how suddenly the Lord would relieve them by sending them all kind of provision in great plenty Vers 33. The messenger came down unto him and he said Behold this evil is of the Lord what should I wait for the Lord any longer This may be the speech either of the messenger or of the king that came immediately after the messenger whosesoever it was it seems the prophet had perswaded the king still to wait upon God and received this answer that having waited so long it was altogether in vain to wait any longer they might plainly perceive that the Lord meant to deliver them into the hands of the Syrians and therefore to what end should they suffer the people still to perish for hunger CHAP. VII Vers 1. THen Elisha said Heare ye the word of the Lord. It may be this was spoken onely to the elders and that messenger mentioned in the latter end of this foregoing chapter that was sent to take off Elishaes head But because first Elisha did there signifie that the king was coming immediately after him Is not the sound of his masters feet behind him And secondly because in the next verse it is said that a lord on whose hand the king leaned answered the man of God I rather think the king came presently after the messenger and so this was spoken to the king and those that were come with him To morrow about this time shall a measure of fine floure be sold for a shekel c. That is for two shillings and six pence before an asses head was sold for about ten
Libnah a citie in his own countrey and then no wonder though he stayed not to prosecute his victory in the land of Edom. Then Libnah revolted at the same time Libnah was a great citie within Judah one of the royall cities of Canaan when Joshua entred it Josh 10.29 30 It was by him given to the priests the sonnes of Aaron Josh 21.13 and now it rebelled against Joram because he had made such innovations in Religion and forced the people to idolatry as is expressed 2. Chron. 21.10 11. which no marvell though the Levites were least able to endure It is much indeed that one citie alone should venture upon such an attempt but perhaps the kings absence whilest he was in Edom and the discontent of the people yea perhaps some correspondence they might have with the Philistines who ere long invaded the land 2. Chron. 21.16 17. gave them hope of abettors and how they sped in the conclusion the Scripture expresseth not Vers 24. And Joram slept with his fathers and was buried with his fathers in the citie of David Before his death there was a prophesie in writing delivered him from Elijah the Prophet 2. Chron. 21.12 which threatned both his people his children his wives and his own body and immediatly what was threatned came to passe for first the Philistines and Arabians brake into Judea took the kings house made spoil of his goods and slew or carried away all his children save the youngest onely and then afterwards the Lord smote him with a grievous disease in his bowels which left him not till his guts fell out and being dead he was obscurely buried in the citie of David but not in the sepulchres of his Ancestours the kings of Judah and that without the lamentations and solemnities that had been used in other princes funeralls 2. Chron. 21.16 All the time of this kings reigne another king of the same name reigned in Israel to wit Joram the sonne of Ahab his brother in law And Ahaziah his sonne reigned in his stead He is elswhere called Jehoahaz 2. Chron. 21.17 and Azariah 2. Chron. 22.6 He was the youngest sonne of Joram for all the elder sonnes were slain or carried away by the Philistines 2 Chron. 21.17 In S. Matthews catalogue of the kings of Judah it is said Matth. 1.8 that Jehoshapoat begat Joram and Joram begat Ozias and so this Ahaziah who succeeded Joram and Joash who succeeded Ahaziah 2 Kings 11.2 and Amaziah who succeeded Joash 2. Kings 12.21 and was the father of Ozias are quite left out but this I conceive was onely because the Evangelist resolving to distribute the Ancestours of Christ into three severall ranks according to the three great changes that had happened in the state and finding just fourteen in the first rank from Abraham to David he laboured to reduce the other ranks to the same number too as knowing that equall numbers are a help to the memory and so to make just fourteen generations in that rank also from David to the captivitie he leaves out Ahaziah Joash and Amaziah and them perhaps rather then others because they were the next from Ahab by Athaliah the daughter of Ahab and wife of Joram Vers 25. In the twelfth yeare of Joram the sonne of Ahab king of Israel c. Yet chap. 9.29 it is said that he began to reigne in the eleventh yeare of Joram king of Israel which is because the yeare of Ahaziahs reigne did concurre with the latter end of the eleventh and the beginning of the twelfth yeare of Joram king of Israel Vers 26. Two and twentie years old was Ahaziah when he began to reigne c. In the 2. Chron. 22.2 it is said that he was two and fourty years old when he began to reigne we may reconcile this thus that he was two and fourty years old when he began to reigne alone by himself but that he was made king also when he was but two twenty years old his father yet living but then that must be granted which is before noted upon 1. Kings 22.42 to wit that Asa also was made king in his fathers life time and indeed because this answer may have some strong objections made against it therefore others do rather reconcile these two places thus to wit that those words in 2. Chron. 22.2 Fourty and two years old was Ahaziah when he began to reigne must be understood of the continuance of Omries pedigree who was great grandfather to this Ahaziah Omri reigned as sole king six years 1. Kings 16.23 Ahab two and twenty 1. Kings 16.29 Ahaziah his sonne two 1. Kings 22.51 Joram twelve 2. Kings 3.1 And thus Omries stock continued fourty and two years and therefore it is said that Ahaziah who was of that stock by his mother Athaliah in his two and fourtieth yeare began his reigne But this answer methinks is more unsatisfactory then the other the words in 2. Chron. 22.2 will hardly bear such an interpretation And his mothers name was Athaliah the daughter of Omri king of Israel That is the grandchild of Omri the daughter of Ahab the sonne of Omri vers 18. Vers 27. He was the sonne in law of the house of Ahab That is the sonne of Ahabs sonne in law to wit the sonne of Joram by Athaliah Ahabs daughter yet perhaps even he also by his mother Athaliahs perswasion married a daughter of the house of Ahab though by another wife Joash was born who succeeded him in the throne chap. 12.1 Vers 28. And he went with Joram the sonne of Ahab to the warre against Hazael the king of Syria in Ramoth Gilead Toward the latter end of his reigne Joram king of Israel undertook the recovery of Ramoth Gilead out of the hands of Hazael then king of Syria which Ahab his father had formerly attempted with ill successe and Ahaziah the king of Judah his sisters sonne joyned with him in that expedition as Jehoshaphat had formerly done with Ahab Vers 29. And king Joram went back to be healed in Jezreel of the wounds which the Syrians had given him at Ramoth c. That is Ramoth Gilead having wonne the town and then manned it strongly leaving the chief of his army there behind him with his captains of whom Jehu was the chief he withdrew himself to Jezreel to be cured of the wounds which he received in this siege of Ramoth Gilead See the note chap. 9.14 CHAP. IX Vers 1. ANd Elisha the prophet called one of the children of the prophets and said unto him Gird up thy loins c. That is prepare thy self and go with speed the excution that was to be done by Jehu upon the house of Ahab was to be dispatched presently whilest Jehu had the army with him at Ramoth Gilead and Jehoram was gone from thence to Jezreel and therefore the prophet that was to give him his commission was sent with such speed which may also be the reason why aged Elisha went not himself but sent one of
subjects as would to go up to worship in the Temple of Jerusalem which the former kings of Israel would not permit this we find 2. Chron. 30.11 c. where it is said that when Hezekiah had proclaimed a solemne passeover many of the ten tribes went up to keep the passeover in Jerusalem Vers 3. Against him came up Shalmaneser king of Assyria c. When Hoshea had slain Pekah in the fourth yeare of Ahaz as is before noted he found not so ready admittance into his throne as perhaps he expected and whilest the people were in this combustion amongst themselves Shalmaneser called by others Nabonassar the sonne of Tiglath-pilezer being either desired to come into the aid of that party that opposed Hoshea or being of himself ready enough to take advantage of these civil broils that he might wholly subdue that kingdome which his father had already in a great part ruined he came up against Hoshea and at length prevailed so farre that Hoshea was content to become his servant and to pay him tribute and so was settled in the throne of Israel which was as is probable in the twelfth yeare of Ahaz as is above noted vers 1. Vers 4. And the king of Assyria found conspiracie in Hoshea c. That is Shalmaneser the Assyrian king discovered that Hoshea had practised with So king of Egypt to wit that Hoshea should cast off the yoke of the Assyrian king and that he should be supported herein with succour from Egypt and this he first suspected by hearing that Hoshea had sent ambassadours to the king of Egypt and then was confirmed in his suspicion when he found that Hoshea neglected to pay the tribute which formerly he had yearely paid this So is thought to be the same that by other Historians is called Sua or Sabucus the Ethiopian because in Ethiopia he had his education the encroaching power of the Assyrian might be well terrible to Egypâ— at this time and therefore it is no wonder though he animated Hoshea against the Assyrian the wonder onely would be that in a matter that so nearly concerned him he should afford no more succour to the king of Israel but that it is true indeed that though this be not here expressed yet perhaps he might afford him succour however they proved too weak to support him against the overbearing power of the Assyrian Monarch Therefore the king of Assyria shut him up and bound him in prison To wit when he had taken Samaria as is afterwards related vers 6. Vers 5. Then the king of Assyria came up throughout all the land and went up to Samaria and besieged it three years To wit in the seventh eighth and ninth yeare of Hoshea which was the fourth fifth and sixth of Hezekiah king of Judah chap. 18.9 10. And it came to passe in the fourth yeare of Hezekiah king of Judah which was the seventh yeare of Hoshea sonne of Elah king of Israel that Shalmaneser king of Assyria came up against Samaria and besieged it And at the end of three years they took it even in the sixth yeare of Hezekiah that is the ninth yeare of Hoshea king of Israel Samaria was taken Vers 6. In the ninth yeare of Hoshea the king of Assyria took Samaria and carried Israel away into Assyria c. And so now all the rest of the ten tribes were carried away captives from which they never returned again and the kingdome of Israel was utterly ruined having continued from Jeroboam their first king about two hundred threescore and two years Vers 9. And the children of Israel did secretly those things that were not right c. The idolatry of Israel was open and publick but yet because they covered over this their idolatry and superstition with pretences of worshiping the onely true God the God of Israel therefore it is said they did secretly or covertly those things that were not right and besides there were many private idolatries and impieties practised amongst them besides what were allowed or enjoyned by publick authority to which these words may also have relation according to that Ezek. 8.12 Sonne of man Hast thou seen what the ancients of the house of Israel do in the dark every man in the chambers of his imagery c. And they built them high places in all their cities from the tower of watchmen to the fenced city That is in all places not onely in their cities but also in the most solitary and unfrequented places there was not so much as a tower built where watchmen were appointed to be for the guarding of the castle or for the defence of the countrey but there they had their idols and their high places to worship their idols in Vers 13. Yet the Lord testified against Israel and against Judah by all the prophets and by all the seers That is by all his messengers whom he sent to them to whom he made known his will partly by divine revelations partly by visions Vers 15. And they followed vanity and became vain c. That is they followed idols and did that which argued most grosse folly and weaknesse according to that Psalm 115.8 They that make them are like unto them so is every one that trusteth in them Vers 17. And sold themselves to do evil c. See the note 1. Kings 21.20 Vers 18. Therefore the Lord was very angry with Israel and removed them out of his sight c. That is he cast them out of the land which he had chosen for the habitation of his people and where he had placed the sacred signes of his presence among them whereupon it followes that there was none left but the tribe of Judah onely for the tribe of Benjamin since the revolt of the ten tribes was incorporated as it were with the tribe of Judah as one people and so were reckoned as one tribe together with them See the note 1. Kings 11.13 Vers 19. Also Judah kept not the commandements of the Lord their God c. This is added as a second cause why the Lord brought this heavie judgement upon the Israelites to wit because the kingdome of Judah was by their example corrupted and tainted with the same sinnes whereby God was still the more offended Hosea 4.15 Though thou Israel play the harlot yet let not Judah offend c. and it may also be inserted as an aggravation of Judahs sinne who would not be warned by the punishment that was inflicted on the Israelites according to that Jer. 3.8 when for all the causes whereby back-sliding Israel committed adultery I had put her away and given her a bill of divorce yet her treacherous sister Judah feared not but went and played the harlot also Vers 20. And the Lord rejected all the seed of Israel c. That is all of the kingdome of the ten tribes as is plainly implyed in the former verses and indeed though they of Judah were afterward carried away captives also yet God did never reject
and cast them off as he did those of the ten tribes for within a few years he brought them again into their own land Vers 24. And the king of Assyria brought men from Babylon and from Cuthah c. To wit Shalmaneser vers 3. other colonies were also afterwards brought thither by Esar-haddon the sonne of Sennacherib Ezra 4.2 We seek your God as yee do and we do sacrifice unto him since the dayes of Esar-haddon king of Ashur which brought us up hither but doubtlesse the first colonies of these heathen people were brought up thither by Shalmaneser who now carried away the Israelites captives and transplanted other nations in their room and these were they that after this time were called Samaritans vers 29. betwixt whom and the Jewes there was alwayes a most deadly hatred Luke 9.52 And they sent messengers before his face and they went and entred into a village of the Samaritanes to make ready for him And they did not receive him because his face was as though he would go to Jerusalem John 4.9 Then saith the woman of Samaria unto him How is it that thou being a Jew askest drink of me which am a woman of Samaria for the Jewes have no dealings with the Samaritanes Vers 25. And so it was at the beginning of their dwelling there that they feared not the Lord c. They served him not no not so much as with performing those outward duties of his worship and service which he had enjoyned the Israelites Vers 26. Wherefore they spake to the king of Assyria c. To wit by those messengers whom with this message they had sent to him See vers 27. Vers 27. Carry thither one of the priests whom ye brought from thence and let them go and dwell there c. That is let the messengers that are come to inform us how the lions have devoured our new plantation in Samaria go back with the priest that is assigned to go with them and dwell there again as formerly yet some understand these words and let them go and dwell there of a new plantation that were to be sent thither in stead of those that were devoured by the lions which was happely that which went in the dayes of Esar-haddon Ezra 4.2 Vers 28. Then one of the priests whom they had carryed away from Samaria came and dwelt in Beth-el c. That is one of the Israelites idolatrous priests even they pretended the worshiping of the Lord Jehovah the God of Israel though under the images of the golden calves and doubtlesse did retain most of the ceremonies and ordinances which the Lord had taught his people and because in these things he instructed these heathens therefore it is said that he taught them how they should fear the Lord. Vers 32. So they feared the Lord c. That is they worshipped the Lord Jehovah the God of the Israelites after the manner they were taught by that idolatrous priest of Israel which the king of Assyria had sent to them and because this worship was in many things according to the way of worship which God had prescribed his people and because they did it for fear of being destroyed by lions as formerly they had been therefore it is said that they feared the Lord yet withall because they did not truly feare the Lord but followed the way of Jeroboams idolatry and withall worshiped their own Assyrian gods too therefore it is said afterward also vers 34. that they feared not the Lord. Vers 33. They feared the Lord and served their own gods after the manner of the nations whom they carried away from thence This last clause may be read as it is in the margin after the manner of the nations who carried them away from thence and then the meaning must needs be that as they feared the Lord Jehovah the God of the Israelites that is as they did outwardly serve him so they did also serve other false gods as did the nations that had carried them away and planted them in the land of Samaria but if we reade it as it is in our bibles after the manner of the nations whom they carried away from thence then the meaning may be either that these new colonies in Samaria served both the Lord Jehovah and withall their own gods each after the manner of the severall nations of whom the kings of Assyria had taken some and carried them into the land of the Israelites or else that these Samaritans did fear the Lord and served their own gods even as the idolatrous Israelites that were there before them had done whom the Assyrians had carried away into captivity for the word nations may have reference to the idolatrous Israelites as in respect of their severall tribes or as joyntly considered with other bordering nations that were carryed captive by the Assyrians when the Israelites were carried captive Vers 34. Vnto this day they do after the former manner c. All that follows from hence unto the end of the fourtieth verse may be understood of the Israelites that were carried captive into Assyria even after this heavie judgement they continued still obstinate and feared not the Lord yet I see not but that it may be also understood of the Samaritanes and that to shew that though they lived in the land of Israel yet they were farre from doing what God had required his Israel to do CHAP. XVIII Vers 1. NOw it came to passe in the third yeare of Hoshea sonne of Elah king of Israel that Hezekiah the sonne of Ahaz king of Judah began to reigne Hoshea slew Pekah in the fourth yeare of Ahaz as is before noted chap. 15.30 and though he were not immediately acknowledged king of Israel yet in the twelfth yeare of Ahaz he began his reigne in Israel chap. 17.1 and Ahaz reigned in all but sixteen years chap. 16.2 so that the last of Ahaz his reigne seems to have been the fift yeare of Hoshea and the first of Hezekiah perhaps the sixt of Hoshea and yet here it is said that the first of Hezekiah was the third of Hoshea I answer that though Hoshea was confirmed king in the twelfth yeare of Ahaz and so it is said in the twelfth of Ahaz he began to reigne in Samaria yet because he reigned then onely as a viceroy under the king of Assyria the nine years of his absolute reigne are not reckoned till he cast off the Assyrian yoke and took upon him to reigne as absolute king which was it seems two years after to wit in the fourteenth yeare of Ahaz and so the third of Hoshea was indeed the first of Hezekiah Vers 2. Twenty and five years old was he when he began to reigne and he reigned twenty and nine years in Jerusalem If we compare this place with chap. 16.2 where it is said that Ahaz Hezekiahs father was twenty years old when he began to reigne and that he reigned sixteen years and consequently was thirty six years old when
thereby he shall cover his face that he see not the ground with his eyes Vers 5. And the army of the Chaldees pursued after the king c. Having by some means received some information of his flight Vers 6. So they took the king and brought him up to the king of Babylon to Riblah c. Though therefore it be said vers 1. that Nebuchadnezzar came against Jerusalem yet it seems he himself stayed at Riblah or at least thither he was retired in the time of the siege that so he might there take care of his own countrey and might supply his army at Jerusalem with men and provision as need required Vers 7. And they slew the sonnes of Zedekiah before his eyes and put out the eyes of Zedekiah c. And then was that prophecy of Ezekiel fulfilled Ezek. 12.13 My net will I spread upon him and he shall be taken in my snare and I will bring him to Babylon to the land of the Chaldeans yet shall he not see it though he shall die there Vers 8. And in the fifth moneth on the seventh day of the moneth c. Zedekiah being brought to Riblah to Nebuchadnezzar in the fourth moneth and there used as abovesaid on the seventh day of the fifth moneth Nebuzar-adan was sent away by the king with a commission to ruine the city and carry away the people who arriving at Jerusalem the tenth day of the moneth did accordingly effect what the king had commanded Jer. 52.12 Now in the fifth moneth in the tenth day of the moneth which was in the nineteenth yeare of Nebuchadnezzars reigne came Nebuzar-adan captain of the guard which served the king of Babylon to Jerusalem and hence is that seeming contradiction between these two places whereas here it is said that it was in the nineteenth yeare of Nebuchadnezzar when these things were done yet Jer. 52.29 it is said that these Jews were carried away to Babylon in the eighteenth of Nebuchadnezzars reigne this is onely because these things were done in the end of the eighteenth and the beginning of the nineteenth of Nebuchadnezzars reigne for with both these years of his reigne did the eleventh of Zedekiahs concurre Vers 9. And he burnt the house of the Lord. To wit about foure hundred and fifty years after it was first built by Solomon Vers 11. Now the rest of the people that were left in the city did Nebuzar-adan captain of the guard carry away c. To wit eight hundred thirty two persons Jer. 52.29 In the eighteenth yeare of Nebuchad-rezzar he carried away captive from Jerusalem eight hundred thirty and two persons Vers 12. But the captain of the guard left of the poore of the land to be vine-dressers and husbandmen Yet about foure or five years after this even these also as it seems were carried away to wit in the three and twentieth yeare of Nebuchad-rezzer Jerem. 52.30 In the three and twentieth yeare of Nebuchad-rezzer Nebuzar-adan captain of the guard carried away of the Jews seven hundred fourty and five persons all the persons were foure thousand and six hundred that so the land might enjoy her Sabbath 2. Chron. 36.20 21. And them that escaped the sword carried he away to Babylon where they were servants to him and his sonnes to fulfill the word of the Lord by the mouth of Jeremiah untill the land had enjoyed her Sabbaths c Vers 13. And the pillars of brasse that were in the house of the Lord and the bases and the brasen sea c. Indeed that these things should be carried into Babylon Jeremiah had beforehand prophesied Jer. 27.21 22. Thus saith the Lord concerning the vessels that remain in the house of the Lord and in the house of the king of Judah and Jerusalem They shall be carried to Babylon c. Vers 17. And the height of one pillar was eighteen cubits c. See the note 1. Kings 7.15 And the captain of the guard took Seraiah the chief priest and Zephaniah the second priest c. Seraiah was the grandchild of Hilkiah who was high priest in Hezekiahs time and father of Jehozadak who was carried into Babylon 1. Chron. 6.14 and Zephaniah called here the second priest concerning which title see the note Numb 3 32. was it seems in great esteem with the king and therefore usually sent by him to Jeremiah Jer. 21.1 and 37.3 now because the priests were alwayes bitter enemies to Jeremiah Jer. 26.7 8. hence we may conceive that both he and all the rest here mentioned were picked out by Nebuzar-adan not for captivity but for the sword because Zedekiah had been much led by their counsels in resisting the king of Babylon contrary to what Jeremiah had commanded them Vers 19. And out of the city he took an officer that was set over the men of warre and five men of them that were in the kings presence c. Jeremiah saith seven Jer. 52.25 he took also an Eunuch which had the charge of the men of warre and seven men of them that were near the kings person adding two more to these here mentioned which were not perhaps of so great note as these five were And threescore men of the people of the land that were found in the city That is of the common people such as it seems were of the richer sort and had most opposed the king of Babylon Vers 22. Over them he made Gedaliah the sonne of Ahikam the sonne of Shaphan ruler Both the favour which Nebuzar-adan shewed to this Gedaliah by Nebuchadnezzars appointment Jer. 40.5 and Jeremiahs making choice to live with him when Nebuzar-adan had taken him out of prison as Nebuchadnezzar had given him order to do and had given him liberty to go with him into Babylon or to stay where he pleased in his own countrey Jer. 39.11 12. and 40.1 6 I say both these make it probable that he was one of them that had followed the advice which the Prophet gave both to Zedekiah and the rest to wit to yield themselves to the Babylonian Jerem. 21.8 9 10. Thus saith the Lord I will set before thee the way of life and the way of death he that abideth in this citie shall die by the sword famine and pestilence but he that goeth out and falleth to the Chaldeans that besiege you he shall live c. and that therefore he was now made provinciall governour of Judea by Nebuchadnezzers command to rule over them that were carried away captive Vers 23. And when all the captains of the armies they and their men heard that the king of Babylon had made Gedaliah governour c. To wit amongst others those that fled out of the citie when Jerusalem was taken vers 4. And Jaazaniah the sonne of a Maachathite Or Jezaniah Jer. 40.8 Vers 25. Ishmael the sonne of Nethaniah the sonne of Elishama of the seed royall came and ten men with him and smote Gedaliah c. This Ishmael as it seems during the siege of Jerusalem
c That is all these families were of the stock of Hananiel Vers 22. And the sonnes of Shechaniah Shemaiah and the sonnes of Shemaiah Hattush and Igeal and Bariah and Neariah and Shaphat six That is the sonnes of Shechaniah were six to wit reckoning his sonne Shemaiah and his five grand-children the sonnes of Shemaiah CHAP. IIII. Vers 1. THe sonnes of Judah Pharez Hezron c. That is the posterity of Judah for onely Pharez was Judahs sonne immediately and Hezron was the sonne of Pharez and Carmi called also Chelubai and Caleb was the sonne of Hezron chap. 2.9 18. and Hur was the sonne of Carmi or Caleb chap. 2.19 and Shobal was the sonne of Caleb the sonne of Hur chap. 2.50 and Reaiah or Haroe chap. 2.52 was the sonne of Shobal and because this Shobals posterity were here to be more fully expressed vers 2. therefore in the first verse it is shewen briefly how he was lineally descended from Judah from hence unto the tenth chapter the families of all the severall tribes are expressed besides Zebulon and Dan and Dan some say is omitted because there was but one family of that tribe to wit the family of Hushim Gen. 46.23 But why the genealogies of these two tribes are omitted I conceive we cannot certainly say yet see what is noted afterwards chap. 7.6 Vers 3. And these were of the father of Etam c. It is not expressed who was this father of Etam that is this father of the inhabitants of Etam onely by the last words of the fourth verse it is clear that both he and his sonnes were of the posterity of Hur and perhaps by Shobal the sonne of Caleb the sonne of Hur as those were mentioned in the former verses for in the latter end of the fourth verse with reference to that which went before it is said These are the sonnes of Hur the first-born of Ephratah that is the first born of Caleb by his wife Ephratah chap. 2.19 the father of Beth-lehem for he was the grandfather of Salmah who was the father of the inhabitants of Beth-lehem chap. 2.50 51. Vers 5. And Ashur the father of Tekoa had two wives c. This Ashur was the posthumus sonne of Hezron born of his wife Abiah after Hezron was dead chap. 2.24 Vers 8. And Coz begat Anub and Zobebah and the families of Aharhel c. It is not expressed here who was the father of this Coz but by the joyning of these words to those that went before it may seem that he was the sonne of Helah or Ethnan the last mentioned in the former verse and so of the posterity of Ashur Vers 9. And Jabez was more honourable then his brethren c. Jabez is here mentioned as the father of one of the forenamed families of Aharhel Vers 11. And Chelub the brother of Shuah begat Mehir c. This Chelub is as I conceive added as another head of the families of Aharhel mentioned vers 8. Vers 12. These are the men of Recah That is these sonnes of Chelub were the inhabitants of Rechah Vers 13. And the sonnes of Kenaz Othniel c. It is not expressed whose sonne Kenaz was but probably it may be thought by the adding of this to that which went before that he was the sonne of Chelub vers 11. Vers 14. And Meonothai begat Ophrah Who was also as it seems the sonne of Othniel as was also Hathath mentioned in the former verse And Seraiah begat Joab the father of the valley of Charashim c. Or craftsmen which stood in the confines of Judah and Benjamin See Neh. 11.31 35. Vers 15. And the sonnes of Caleb the sonne of Jephunneh c. Who was the sonne of Kenaz or at least of his posterity and therefore called the Kenezite Numb 32.12 Vers 16. And the sonnes of Jehaleleel Ziph and Zipha Tyria and Asareel And Jehaleleel was also it seems the sonne of Kenaz mentioned the last in the foregoing verse Vers 17. And the sonnes of Ezra were Jether c. The sonne as it seems of Asareel And she bare Miriam c. To wit the wife of Ezra Vers 18. And his wife Jehudijah bare Jered c. This was a second wife of Ezra And these are the sonnes of Bithiah the daughter of Pharaoh which Mered took c. The sonnes of Ezra being named here we have next expressed the sonnes of Mered who was one of Ezra's sonnes vers 17. He had it seems also two wives the first Bithiah the daughter of Pharaoh as here it is expressed the second Hodiah the sister of Maham vers 19. and by these Mered had the father of Keilah the Garmite and Eshtemoa the Maachathite vers 19. This I conceive is the plainest exposition of this intricate place Vers 20. And the sonnes of Shimon were Amnon and Rinnah Ben-hanan and Tilon It is not expressed whose sonne this Shimon was onely it is generally thought that he is reckoned as one of Chelubs posterity mentioned vers 11. And the sonnes of Ishi were Zoheth and Ben-zoeth This Ishi was happely the sonne of Filan before mentioned Vers 22. Who had the dominion in Moab c. It seems that in the times when the Moabites were tributaries to the kings of Judah these sonnes of Shelah before mentioned were by their appointment governours in Moab Vers 23. These were the potters and those that dwelt amongst plants and hedges there they dwelt with the king for his work That is of these sonnes of Shelah came also those that were potters and those that dwelt amongst plants and hedges that is those that were gardiners and husbandmen to the kings of Judah Vers 24. The sonnes of Simeon were Nemuel c. Because the tribe of Simeon had their inheritance assigned them within the inheritance of the children of Judah Josh 19.1 therefore is their genealogy here joyned with Judahs Here are but five sonnes of Simeon mentioned whereas Gen. 46.10 there are six mentioned which may be because happely one of them never came to be reckoned as the head of a family yea happely died without issue nor need we be troubled that their names are not the same since the Israelites had usually two or three severall names Vers 31. These were their cities unto the reigne of David Either this is added because there was in the cities of Simeon some alteration in Davids time to wit because one of these cities namely Ziklag having been in the possession of the Philistines was by Achish given to David and thenceforth being a part of the crown land of the kings of Judah it was ordinarily reckoned one of Judahs cities or else onely to expresse that even unto Davids time not excluding the times following they were esteemed the inheritance of Simeon as here is said Yet some understand this clause thus These were their cities unto the reigne of David that is so long as the kingdome of Judah remained in Davids posterity to wit untill the captivity of Babylon Vers 32. And
may compute what the Princes gave vers 7. Vers 11. Thine O Lord is the greatnesse and the power and the glory c. That is thou art great and powerfull and glorious c. And all greatnesse and power and glory that is conferred upon any man comes from thee and therefore ought to be imployed to thy service at thy command Vers 15. For we are strangers before thee and sojourners as were all our fathers c. As if he should have said even the land wherein we live it is but lent to us for a time and but a short time do we continue in it being all as a shadow that passeth suddenly away and continueth not so that the very land being thine and we but as wayfaring men that onely make use of it for a while consequently all that we enjoy is thine and not ours and of thine own have we given thee But besides the drift of this clause may be also to shew another motive that made them willing to give so freely to the building of the Temple to wit because they by reason of the brevity of their lives could not hope long to enjoy these things and therefore could not but think them better bestowed upon this service of God then kept for themselves Vers 18. Keep this for ever in the imagination of the thoughts of the heart of thy people That is this readinesse to consecrate themselves and all that they have to thy service Vers 21. And they sacrificed sacrifices unto the Lord c. To wit before the ark which which was now in Davids house in the tent which there he had prepared for it and therefore it is said vers 22. that the people did eat and drink before the Lord on that day And sacrifices in abundance for all Israel That is the sacrifices were offered in the name of all the people and in such abundance that all the Israelites present might eat of the peace-offerings that were then offered to the Lord. Vers 22. And they made Solomon the sonne of David king the second time c. This though subjoyned immediatly to that which went before concerning their sacrificing the next day after that David had made known his mind to the people is yet to be understood of the annointing of Solomon after Davids death as is evident first because the making of Zadok the sole high priest instead of Abiathar is here joyned with it and it cannot be denied but that was done after Davids death 1. Kings 2.35 secondly because it followeth in the next verse that Solomon sate on the throne as king instead of his father David thirdly because when David made these things known in a publick assembly of his Princes he was not yet bed-rid chap. 18.1 2. so that Adonijahs attempting to make himself king at which time Solomon was first anointed 1. Kings 1.33 34. was after this And last of all because it followeth vers 24. that the other sonnes of David submitted themselves to Solomon which was not till Adonijahs usurpation was defeated 1. Kings 1.9.49.50 Vers 23. Then Solomon sate on the throne of the Lord. All kingdomes and thrones are the Lords because all kings are the Lords vice-gerents and have their power from him but the throne of the kingdome of Israel is upon more peculiar grounds called the throne of the Lord to wit first because the disposing of this throne the Lord wholly challenged to himself Deut. 17.15 Thou shalt in any wise set him king over thee whom the Lord thy God shall choose and secondly because the kings of Judah were figures of Christ the true anointed to whom the throne of David was promised that is that he should be king of the Israel of God for ever Luke 1.33 And he shall reigne over the house of Jacob for ever c. Vers 28. And he died in a good old age To wit when he was seventy years old for David was thirty years old when he began to reigne and he reigned fourty years 2. Sam. 5.4 Vers 29. Now the acts of David the king first and last Behold they are written in the book of Samuel the Seer and in the book of Nathan c. Some understand this thus that the acts of David were related in the history or books of Samuel which are written by Nathan the prophet and Gad the Seer ANNOTATIONS Upon the second book of the CHRONICLES CHAP. I. Vers 3. SO Solomon and all the congregation with him went to the high place that was at Gibeon c. To wit because being now settled in his kingdome maugre the opposition of those that favoured not his cause he desired now in a solemne manner to praise God for his mercies and to seek unto the Lord for wisdome that he might be the better able to govern the people committed to his charge Vers 5. The brazen altar that Bezaleel the sonne of Uri the sonne of Hur had made he put before the tabernacle of the Lord. That is Moses of whom mention was before made vers 3. Vers 7. In that night did God appear unto Solomon To wit in that night after they had made an end of sacrificing those thousand burnt offerings mentioned in the former verse for it is not likely they offered a thousand burnt offerings in one day upon one altar and that in a dream as is expressed 1. Kings 3.6 where see also what is to be noted either in Solomons prayer or Gods answer to him Vers 14. And he had a thousand and foure hundred chariots c. See 1. Kings 10.26 and 1. Kings 4.26 Vers 16. And Solomon had horses brought out of Egypt and linen yarn c. See 1. Kings 10.28 29. CHAP. II. Vers 2. ANd Solomon told out threescore and ten thousand men to bear burdens See 1. Kings 5.15 16. Vers 3. And Solomon sent to Huram the king of Tyre saying As thou didst deal with David my father c. In the 1. Kings 5.3 it is said also that he alledged to Huram that he knew that David could not build an house for the worship of God by reason of his continuall warres whereof himself being eased he was now resolved to undertake the work where also such other passages in this message of Solomon to Huram as need any exposition are already explained Vers 8. For I know that thy servants can skill to cut timber in Lebanon That is excellently better than any of my servants see 1. Kings 5.6 Vers 10. I will give to thy servants the hewers that cut timber twenty thousand measures of beaten wheat c. Or if this did not like him whatsoever hire himself did appoint 1. Kings 5.6 Vers 12. Huram said moreover Blessed be the Lord God of Israel c. See 1. Kings 5.7 Vers 13. And now I have sent a cunning man c. His name was Huram chap. 4.16 or Hiram 1. Kings 7.13 concerning which and what is further herein to be noted see the note there Vers 15. The
shall pretend that they have the law or statutes on their side and so one shall alledge one law and another an other see Deut. 17.8 c. Vers 11. Amariah the chief priest is over you in all matters of the Lord. That is in all matters ecclesiasticall or which are determined in the law of the Lord. And Zebadiah the sonne of Ishmael the ruler of the house of Judah for all the kings matters For all civill affairs or those things which were determinable by the civill statutes of the king and kingdome Also the Levites shall be officers before you That is they shall be officers in every city subordinate to the great Sanhedrim in Jerusalem from whom they should receive their power and directions CHAP. XX. Vers 1. THe children of Ammon and with them other beside the Ammonites came against Jehoshaphat in battel That is the Edomites of mount Seir vers 10. Vers 2. There cometh a great multitude against thee from beyond the sea on this side Syria That is the dead sea which lay betwixt Judah and Syria and because they came from those parts some Expositours conceive it to be very probable that Jehoshaphats aiding of Ahab in his warres against the Syrians chap. 18. was the first occasion of this invasion of his land Vers 5. And Jehoshaphat stood in the congregation of Judah and Jerusalem in the house of the Lord before the new court Some Expositours understand this of a new court added of late years to the Temple for those that were strangers and unclean amongst the Israelites to worship God in but because of this we have no mention at all in the Scriptures it is better by others expounded of the court of the priests which Solomon built and that it is here called the new court because it was of late newly repaired and beautified and that happely by Asa when the altar of burnt offerings was also renewed chap. 18.8 Others again understand it of the court of the people and that this had been lately repaired and perhaps divided into two courts the one being appointed for the men and the other for the women as it is generally held that though at first when Solomon built it it was but one court yet afterwards it was divided into two or that having been ever since the revolt of the ten tribes alienated to other uses because then there was no use of so large a court as was provided for the meeting of the twelve tribes now upon the coming in of so many of the ten tribes to the kingdome of Judah it was opened and restored again to the service of the Temple But because it is most probable that Jehoshaphat stood to pray amongst the people upon the brasen scaffold which Solomon had built 2. Chron. 6.13 which was in the court of the people therefore I rather think this new court before which he stood was the priests court newly repaired Vers 13. And all Judah stood before the Lord with their little ones their wives and their children In times of publick humiliation they used to bring their little ones to the assemblies Joel 2.16 Gather the children and those that suck the breasts First that the bowels of the people might be the more moved by the sight of those their little ones now in danger to be cruelly butchered by these enemies and so they might be rendred the more serious and vehement in their prayers and more couragious in withstanding the enemy when they should come to fight against them And secondly being presented before the Lord as a pitifull object of his mercy he might also be moved to take compassion on them Vers 16. Behold they come by the cliff of Ziz and ye shall find them at the end of the brook c. By telling them before-hand the place where they should meet their enemies the next day he let them see with what assurance they might believe whatever else he said unto them Vers 20. Believe his prophets so shall ye prosper This it is likely was spoken with speciall reference to the prophecy of Jehaziel the Levite which they had heard the day before concerning their subduing the mighty army that was coming against them Vers 21. And when he had consulted with the people c. That is when he had advised with the heads and rulers of the people concerning their ordering of the battel c. he appointed singers unto the Lord to go before the army as it were to triumph beforehand for the victory promised and that should praise the beauty of holinesse that is Gods most holy majestie the glory of Gods sanctuary his dwelling place which also is therefore called the beautie of holinesse Psal 29.2 Worship the Lord in the beautie of holinesse and Psal 96.9 O worship the Lord in the beauty of holinesse and to say praise ye the Lord for his mercy endureth for ever which was the foot of severall Psalmes of thanksgiving composed by David and others as in particular of the 136. Psalme wherein there is an enumeration of many severall mercies which God afforded to his people and that therefore was happely at this time sung by the Levites Vers 22. And when they began to sing and to praise the Lord set ambushments against the children of Ammon Moab and Mount Seir c. That is the Lord did suddenly and unexpectedly cut them off as when men are cut off by enemies that ly in ambush against them and that by sending some unexpected strife amongst those nations whereupon they fell out amongst themselves and slew one another and so that was accomplished which the Levite had foretold vers 17. Ye shall not need to fight in the battel c. Yet some Expositours understand this ambushment of the holy angels that came suddenly in upon them by the Lords command and slew them whereupon they mistaking the matter and supposing it had been their own companions flew upon them and so sheathed their swords in one another bowels Vers 31. He was thirty and five years old when he began to reigne c. See 1. Kings 22.41 Vers 33. Howbeit the high places were not taken away See the notes chap. 17.6 For as yet the people had not prepared their hearts unto the God of their fathers That is though Jehoshaphat did endeavour to reforme what was amisse chap. 19.4 yet from the high places the people would not be reclaimed Vers 36. And he joyned himself with him to make ships to go to Tarshish c. See 1. Kings 22.48 CHAP. XXI Vers 2. ALl these were the sonnes of Jehoshaphat king of Israel That is king of the Israelites in the kingdome of Judah Usually in the sacred history the kings of the ten tribes are onely called kings of Israel it may be therefore that Jehoshaphat is here so called because many of the ten tribes had now joyned themselves to the kingdome of Judah chap. 15.9 They fell to him out of Israel in abundance when they saw that the
for Ahaziah was also called Jehoahaz chap. 21.17 and 22.1 Vers 24. And he took all the gold and silver and all the vessels that were found in the house of God with Obed-Edom That is with the posterity of Obed-Edom See 1. Chron. 20.15 CHAP. XXVI Vers 1. THen all the people of Judah took Uzziah who was sixteen years old and made him king c. To wit in the seven and twentieth yeare of Jeroboam the second king of Israel 2. Kings 14.21 See the notes for this chapter 2. Kings 15.1 c. Vers 5. And he sought God in the dayes of Zechariah who had understanding in the visions of God That is who was a Prophet one that was accustomed to see the visions of God or else it is meant that he was one that had singular understanding in the writings of Moses and David and other the Prophets and servants of God that had written in former times and consequently an able instructour and councellour to Uzziah in those things that concerned the knowledge of God and of his Laws or that was skilfull to interpret the dreams and nightly visions of other men as Joseph and Daniel had Gen. 41.15 Dan. 1.17 and 2.19 Vers 9. Moreover Uzziah built towers in Jerusalem at the corner gate and at the valley gate c. It is likely that the repairing of that great breach which Joash king of Israel had made in the wall chap. 25.23 from the gate of Ephraim to the corner gate was the first occasion that put the king upon these buildings Vers 19. And while he was wroth with the priests the leprosie even rose up in his forehead See the 2. Kings 15.5 Though he were leprous happely all over his body yet it appeared in his face onely Before the priests in the house of the Lord from beside the incense altar For there standing he was stricken with the leprosie Vers 22. Now the rest of the acts of Uzziah first and last did Isaiah the prophet the sonne of Amos write We find nothing of his history in the prophesie of Isaiah which we have this therefore may relate to some part of the book of Kings written by Isaiah or some other history which he wrote that is not now extant CHAP. XXVII Vers 1. JOtham was twenty and five years old when he began to reigne and he reigned sixteen years c. See 2. Kings 16.2 c. and 15.33 Vers 2. And he did that which was right in the sight of the Lord according to all that his father Uzziah did That is he did that which was right but not with a perfect heart and therefore it follows in the next words to shew that yet he was not altogether so ill as his father that he entered not into the Temple to wit to offer incense and to incroach upon the priests office as his father did And the people did yet corruptly That is they sacrificed and burnt incense still in the high places 2. Kings 15.35 Vers 3. He built the high gate of the house of the Lord c. See 2. Kings 15.35 And on the wall of Ophel he built much This Ophel was a tower on the outside of the citie See chap. 35.15 Neh. 3.26.27 and 11.21 and was as is there noted the place where in those times the Nethinims dwelt CHAP. XXVIII Vers 1. AHaz was twenty years old when he began to reigne and he reigned sixteen years in Jerusalem c. See many severall notes for this chapter in 2. Kings 16.2 c. Vers 10. But are there not with you even with you sinnes against the Lord your God That is since God hath delivered the men of Judah into your hands because of their sinnes and that you cannot but know that you also have given the Lord as just cause to have punished you the consideration hereof should have moved you to shew them mercy and not to have exercised such horrible cruelty against them as you have done Vers 16. At that time did king Ahaz send unto the kings of Assyria to help him That is the king of Assyria that had many kings under him After that Rezin king of Syria and Pekah king of Israel had severally made inrodes into the land of Judah as is above related vers 5 6. c. and had made great spoil in the countrey not content with this they resolved to joyn their forces together and to go up against Ahaz again and besiege Jerusalem as is related 2. Kings 16.5 and this combination of these two kings it was accompanied with the losse he sustained at the same time by the Edomites and Philistines vers 17 18. that made him send to the king of Assyria for help of which see 2. Kings 16.7 Vers 19. For the Lord brought Judah low because of Ahaz king of Israel c. That is king of Judah See the note on chap 21.2 Vers 20. And Tilgath-pilneser king of Assyria came unto him and distressed him but strengthened him not It is manifest that this king of Assyria as on the behalf of Ahaz went up against Damascus and took it and slew Rezin 2. Kings 16.9 as likewise that at the same time he invaded the land of Israel and made great havock there 2. Kings 15.29 yet because Rezin and Pekah had raised the siege of Jerusalem as the prophet Isaiah had foretold Isaiah 7.4 Fear not neither be faint-hearted for the two tailes of these smoking fire-brands c. before the king of Assyria stirred forth to help him Rezin in his departure taking Elath which Uzzah the grandfather of Ahaz had wonne from the Syrians 2. Kings 16.6 And secondly because when he did come forth to his help though he did indeed sorely afflict both the Syrians and the Israelites yet he restored not to Ahaz any of the cities which his enemies had taken from him nor did him any other good in recompence of the great treasures which Ahaz had given him but perhaps did other wayes distresse him therefore it is here said he distressed him but helped him not As for that phrase he made Judah naked see the note Exod. 32.35 Vers 23. For he sacrificed to the gods of Damascus which smote him c. The occasion whereof was a journey he took to Damascus to meet with Tiglath-pilneser king of Assyria and to congratulate his vanquishing of Rezin for there he took up that resolution of sacrificing to the gods of Damascus which smote him to wit in that expedition of Rezin king of Damascus against Judah whereof mention is made before vers 5. and to that end sent the pattern of an altar he had seen there to Uriah the priest according to which he built an altar which was placed in the Temple and thereon did Ahaz sacrifice to these heathen gods 2. Kings 16.10 16. CHAP. XXIX Vers 1. HEzekiah began to reigne when he was five and twenty years old c. Viz. in the third yeare of Hoshea See the notes 2. Kings 18.1 2. Vers 3. He in
the first yeare of his reigne in the first moneth opened the doores of the house of the Lord. And in the first day of the moneth for then presently they began to cleanse the Temple vers 17. Vers 4. And gathered them together in the east-street That is the street before the east-gate the chief gate of the Temple Vers 6. And have turned away their faces from the habitation of the Lord and turned their backs That is they have openly basely and opprobriously forsaken the worship of God in his Temple The like expression we have Jer. 2.27 They have turned their back unto me and not their face Vers 17. And on the eighth day of the moneth came they to the porch of the Lord c. That is in eight dayes they purged and sanctified the Temple it self the most holy and the holy place and the porch before the holy place they began with or came to on the eighth day and then in eight dayes more they purged the courts and chambers thereof and so made an end on the sixteenth day of the first moneth and all this is noted to imply what a deal of idolatrous trash Ahaz had brought into the Temple when they were so many dayes imployed in the removing and casting it out and setting all things in order as they were in former times Vers 21. And they brought seven bullocks and seven rammes c. That is they brought all kind of clean beasts appointed for sacrifice some for the consecrating of the Temple c. some for sinne offerings some for burnt offerings and some for peace offerings and seven they brought of each sort to signifie the generality of the sacrifice that it was for the whole kingdome the prince and all the people Vers 23. And they brought forth the he-goats for the sinne offering c. To wit the seven he-goats mentioned vers 21. In Levit. 4.13 the law enjoyneth a young bullock to be offered for a sinne-offering for the congregation but that was for the expiation of some one particular sinne whereof through ignorance the whole congregation might be guilty and now the expiation was to be made for all the many sinnes whereof the whole land both king and people were guilty in which case they were not tyed to that law in Levit. 4. Vers 24. And they made reconciliation with their bloud upon the altar to make an attonement for all Israel That is not onely for the kingdome of Judah but also for the brethren of the ten tribes who had been sorely of late oppressed by the Assyrians which was the reason why Hezekiah gave expresse charge concerning this Vers 31. Now ye have consecrated your selves unto the Lord come near and bring sacrifices c. That is Let the people now bring in their sacrifices or do you O priests bring in the peoples sacrifices Vers 33. And the consecrated things were six hundred oxen and three thousand sheep That is the other sacrifices of severall sorts to wit peace-offerings and free-will-offerings were six hundred oxen and three thousand sheep Vers 34. But the priests were too few so that they could not slay all the burnt-offerings Which was properly the work of the priests onely Levit. 1.5 6. For the Levites were more upright in heart to sanctifie themselves then the priests That is they were more forward to sanctifie themselves then the priests were and so there were more of them sanctified Vers 35. And also the burnt-offerings were in abundance with the fat of the peace-offerings and the drink-offerings c. That is these things besides the burnt-offerings were to be offered on the altar so that the priests being but few had not leasure to slay all the sacrifices Vers 36. For the thing was done suddenly It was evident that God had extraordinarily enclined the hearts of the people to this reformation because it was done so suddenly CHAP. XXX Vers 1. ANd Hezekiah sent to all Israel and Judah and wrote letters also to Ephraim and Manasseh c. That is to the remainder of the ten tribes that were not yet carried away by Tiglath-pilneser king of Assyria as many of their brethren were 2. Kings 15.29 Vers 2. The king had taken counsel and his princes and all the congregation in Jerusalem to keep the passeover in the second moneth See Numb 9.10 11. Vers 3. For they could not keep it at that time because the priests had not sanctified themselves sufficiently c. To wit when they should have kept it that is the foureteenth day of the first moneth for the Temples purgation was not finished till the sixteenth day chap. 29.17 And in the sixteenth day of the first moneth they made an end Vers 6. He will return to the remnant of you that have escaped out of the hand of the king of Assyria To wit out of the hands of Pul and Tiglath-pilneser for both these kings already carryed away many of the ten tribes into captivity but the last captivity under Shalmaneser as is most likely had not yet been Vers 14. And they arose and took away the altars that were in Jerusalem c. To wit by the kings encouragement and at this time also the brasen serpent which Moses made was broken in pieces 2. see Kings 18.4 This was done in Jerusalem before they kept the Passeover how they proceeded afterwards after the same manner in other places we see chap. 3.11 Now when all this was finished all Israel that were present went out to the cities of Iudah and brake the images in pieces c. Vers 15. And the priests and the Levites were ashamed and sanctified themselves c. That is the priests and Levites that had been hitherto remisse were ashamed of their own negligence when they saw the forwardnesse of the people and so sanctified themselves c. Vers 16. The priests sprinkled the bloud which they received of the hands of the Levites To wit the bloud of the sacrifices upon the altar as was accustomed in all sacrifices Levit. 1.5 And he shall kill the bullocks before the Lord and the priests Aarons sonnes shall bring the bloud and sprinkle the bloud round about c. Vers 17. For there were many in the congregation that were not sanctified therefore the Levites had the charge of the killing of the passeover c. By the passeovers here are meant as I conceive the sacrifices which by the law were to be offered at the feast of the Passeover and did accompany the eating of the Paschall lambe as Deut. 16.2 Thou shalt therefore sacrifice the passeover unto the Lord thy God of the flock and heard called elsewhere the passeover-offerings chap. 35.7 8. And Josiah gave to the people of the flock lambes and kids for the passeover-offerings c. These sacrifices were to be killed according to the rule of the law by the priests onely Levit. 1.5 Here therefore a reason is given why at this time the Levites had the charge of killing them namely because
there were so many of the people that were not sanctified but were unclean and consequently there were so many sacrifices to be offered for their purifying and cleansing that the priests alone could not do the work and therefore the Levites were imployed therein Vers 18. For a multitude of the people even many of Ephraim and Manasseh Issachar and Zebulun had not cleansed themselves c. That is though the Levites did help the priests as is before said yet very many of the Israelites did eat the Passeover being not purified from their uncleannesse Vers 20. And the Lord hearkened to Hezekiah and healed the people That is he sanctified them by his spirit in an extraordinary way or he did not punish them but forgive them that their infirmity and accepted them as if they had been purified Vers 22. And Hezekiah spake comfortably to all the Levites that taught the good knowledge of the Lord. That is he encouraged them in their work and gave them hope of Gods mercy to the people as concerning those that had eaten the Passeover and were not cleansed according to the Law Vers 24. And a great number of the priests sanctified themselves To wit that were not before sanctified see vers 3. and chap. 29.34 Vers 26. For since the time of Solomon the sonne of David king of Israel there was not the like in Jerusalem That is since the Israelites were divided from Judah and Benjamin Vers 27. Then the priests the Levites arose and blessed the people and their voice was heard c. That is the Lord heard their prayer and blessed them as was promised Numb 6.27 And they shall put my name upon the children of Israel and I will blesse them CHAP. XXXI Vers 1. NOw when all this was finished all Israel that were present went out to the cities of Judah and brake the images in pieces c. See chap. 30.14 In Ephraim also and Manasseh untill they had utterly destroyed them all To wit in those cities of Ephraim and Manasseh that had been taken in the warres by the kings of Judah from the kings of Israel for all this was done by the authority and command of Hezekiah See 2. Kings 18.4 Vers 2. And Hezekiah appointed the courses of the priests and the Levites c. to minister and to give thanks and to praise in the gates of the tents of the Lord. That is in the Temple called the tents of the lord because there the priests and Levites who for their severall functions number and order are called an army or host Levit. 4.3 kept the watch of the Lord and there the people assembled together in troops as souldiers in the camp and that to pray unto the Lord which is the chief service of our spirituall warfare Vers 3. He appointed also the kings portion of his substance for the burnt-offerings to wit for the morning and evening burnt-offerings c. All the particular sacrifices here mentioned as is written in the law of the Lord that is which in the law were severally prescribed for every feast and for the daily sacrifice Num. 28. they were ordinarily provided by the people in generall as it was also afterward Nehem. 10.32 33. Also we made ordinances for us to charge our selves yearely with the third part of a shekel for the service of the house of our God for the shew-bread and for the continuall meat-offering and for the continuall burnt-offerings of the Sabbaths and of the new moons c. but now it seems to ease the people in their poverty Hezekiah appointed a portion for and toward these services out of his own substance Vers 4. He commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites that they might be encouraged in the law of the Lord. That is that they might not be distracted with worldly cares of providing for themselves nor follow their callings heavily for want of maintenance but might chearfully bend themselves wholly to the service of the Lord. Vers 5. The children of Israel brought in abundance the first fruits of corn wine and oyle c. To wit those in and about Jerusalem where the commandment was first given for of the Israelites inhabiting the other cities of Judah the following verse speaks or else in this verse there is mention of the tithes and first-fruits of such as grew out of the earth and in the following verse of the tithes of cattell and such other things And concerning the children of Israel and Judah that dwelt in the cities of Judah they also brought in the tythes of oxen and sheep and the tithe of holy things that is all other tithes that were by the Law of God due which are here called the tithe of holy things because the tithes were to be set apart from the rest of their goods as things consecrated and holy to the Lord yet happely these words are specially intended of those second tithes which were not given for the maintenance of the Levites but separated for other holy uses for which see Deut. 14.22 and Levit. 27.30 Vers 7. In the third moneth they began to lay the foundation of the heaps and finished them in the seventh moneth For in the third moneth was their harvest and therefore the feast of Pentecost which was in that moneth was called the feast of harvest and in the seventh moneth they gathered all other fruits of the land and therefore the feast of Tabernacles which was in that moneth was called the feast of in gathering in the end of the yeare Exod. 23.16 Vers 9. Then Hezekiah questioned with the priests and the Levites concerning the heaps That is he demanded how it came to passe that they had spent no more of that provision that was brought in for them Vers 10. And Azariah the chief priest of the house of Zadok answered him c. There were still two chief priests of the two severall families of Eleazar and Ithamar that had the chief command in the Temple under the high priest of which it seems this Azariah was one who is therefore also called vers 13. the ruler of the house of God For the Lord hath blessed his people and that which is left is this great store That is since they brought in their first fruits and tithes God hath so abundantly blessed the people that their offerings have yielded us sufficient provision and this overplus which is left besides Vers 12. And brought in the offerings and the tithes and the dedicate things faithfully over which Cononiah the Levite was ruler c. To wit to see the offerings and the tithes and the dedicate things safely stored up and carefully preserved in the severall garners or chambers appointed for them and to keep an account both of what was brought in and what was delivered forth according to the order established 1. Chron. 26.20 Vers 14. And Kore the sonne of Imnah the Levite the porter toward the east was over the
Persia above twenty years he gave the Jews libertie to return again into their own countrey we must know that Nebuchadnezzar after the taking of Jerusalem had subdued all the nations round about as was prophesied of him yea even Egypt amongst the rest the greatest and strongest of all those bordering nations Jer. 25.9 10 11. Behold I will send and take all the families of the north saith the Lord and Nebuchadrezzar the king of Babylon my servant and will bring them against this land and against the inhabitants thereof and against all these nations round about c. And this whole land shall be a desolation and an astonishment and these nations shall serve the king of Babylon seventy years Isa 20.4 So shall the king of Assyria lead away the Egyptians prisoners and the Ethiopians captives young and old naked and barefoot see also Jer. 43.10 11. and 44.30 and thus was the Babylonian Empire raised by Nebuchadnezzar which he left to Evilmerodach his sonne and he to Belshazzar his sonne according to that Jer. 27.7 All nations shall serve him and his sonne and his sonnes sonne But then in Belshazzars time this great Empire was ruined by the Medes and Persians who besieged Babylon took it and destroyed it utterly and slew Belshazzar and so fulfilled what was prophesied Isa 47.1 Come down and sit in the dust O virgin daughter of Babylon sit on the ground there is no throne O daughter of the Chaldeans c. and so Jer. 50.1 2 3. and thus the Empire was translated from the Babylonians to the Persians indeed in this warre against Babylon the Medes had the chief stroke for Darius Medus or Cyaxares did command in chief in this warre and the army consisted most of his people Isa 13.17 Behold I will stirre up the Medes against them which shall not regard silver c. and Jer. 51.11 The Lord hath raised up the spirit of the kings of the Medes for his device is against Babylon c. and therefore when Balthazar or Belshazzar was slain he was made king Dan. 5.30 31. In that night was Belshazzar the king of the Chaldeans slain and Darius the Median took the kingdome being about threescore and two years old but yet withall first because Cyrus who was then absolute king of Persia or Viceroy thereof under Darius the Mede did joyn with Darius in this expedition against Babylon and by his valour and policie chiefly the citie was taken as being the man preordained and forenamed by God himself for this great action secondly because Darius it seems stayed not in Babylon but returned into Media and left Cyrus as his Viceroy in his room and thirdly because Darius who was Cyrus his great uncle and as some think his father in law also lived not full two years after but left all to Cyrus his heir therefore even from the first Cyrus was esteemed the Monarch of those parts and however in truth till the death of his uncle Darius the Mede he was absolute Monarch but held also under him as his Viceroy as is evident Dan. 6.28 This Daniel prospered in the reigne of Darius and in the reigne of Cyrus the Persian yet the very first yeare after the conquest of Babylon was reckoned as the first yeare of Cyrus reigne as we see here where it is said that in the first yeare of Cyrus king of Persia God stirred up his spirit to let the Jews go home to their own countrey c. that the word of the Lord by the mouth of Jeremiah might be fulfilled to wit the promise concerning the deliverance of the Jews out of their captivitie at the end of seventy years through the favour of Cyrus Jer. 29.10 After seventy years be accomplished at Babylon I will visit you and perform my good word towards you in causing you to return this place Vers 2. Thus saith Cyrus king of Persia The Lord God of heaven hath given me all the kingdomes of the earth c. It seems that by Daniel or some other of the Jews that it was discovered to Cyrus that many years before the Lord had told them by his prophets that one Cyrus should vanquish Babylon with other nations and then should freely deliver the Jews out of their captivitie and cause their citie and Temple to be again built all which for his better satisfaction they might shew him in the writings of the Prophet Isaiah Isa 44.1 13. And hence it was that he acknowledged that God had charged him to build the Temple and confessed that those kingdomes which he had subdued were given him of God using these high terms The Lord God hath given me all the kingdomes of the earth either out of an affectation of the universall Monarchy of the whole world or out of an hyperbolicall ostentation of the largenesse of his Empire to which all the kingdomes in those parts of the world were subdued according to those expressions we meet with elsewhere Luke 2.1 There went out a decree from Cesar Augustus that all the world should be taxed and Acts 2.5 And there was dwelling at Jerusalem Jews devout men out of every nation Vers 4. And whosoever remaineth in any place where he sojourneth let the men of his place help him with silver c. That is whosoever abideth as a stranger or sojourner in any place of my dominion and hath a mind to go up to Jerusalem let the men that dwell in that place furnish him with all provisions requisite for his journey beside that which they shall send by them as a free-will-offering for the building or service of the Temple the transporting of silver and gold and other commodities is in many places severely forbidden and so happely it was there the king therefore gives licence to the Jews by his proclamation for the carrying away of these things and withall encourageth the people to afford them what help they could by letting them know that his desire was they should be plentifully furnished with all things necessary Vers 5. Then rose up the chief of the fathers of Judah and Benjamin and the priests and the Levites with all them whose spirit God had raised to go up c. To wit both of these and the other tribes also some even of Judah and Benjamin went not as being well settled where they were and loth to remove or desirous to see first how these will speed but those whose spirits God had stirred up went not of these tribes onely but of others also 1. Chron. 9.3 And in Jerusalem dwelt of the children of Judah and of the children of Benjamin and of the children of Ephraim and Manasseh and therefore some conceive that at this time that prophesie of Ezekiel was fulfilled Ezek. 37.16 17.21 22. Sonne of man take thee one stick and write upon it For Judah and for the children of Israel his companions then take another stick and write upon it For Joseph the stick of Ephraim and for all the house of Israel his
high Senate in Jerusalem or else as officers to give order and direction for the managing of this matter in their severall cities or to prepare and fit businesse for the hearing of the rulers and two of these were Levites that if any doubtfull case happened they might inform them what the meaning of the Law in that case was Vers 17. And they made an end with all the men that had taken strange wives by the first day of the first moneth And so were three whole moneths employed about it for they begin to sit about this businesse the first day of the tenth moneth as it is said in the foregoing verse Vers 18 And among the sonnes of the priests there were found that had taken strange wives namely of the sonnes of Jeshua the sonne of Jozadak Who was the high priest Vers 19. And being guilty the offered a ramme of their flock for the trespasse The like must be understood also of the rest though of each it be not expressed Vers 20. And of the sonnes of Immer c. These mentioned in the three following verses were also priests Vers 23. Also of the Levites Jozabad c. That is the Levites that ministred to the priests for the singers and porters who were also Levites are named in the following verse Vers 44. And some of them had wives by whom they had children As if he should have said and yet for all that they were put away ANNOTATIONS Upon the book of NEHEMIAH CHAP. I. THe words of Nehemiah the sonne of Hachaliah That is Nehemiahs relation of those things which he did to wit for the citie Jerusalem and for the people of God for as in the former book we have the relation of the building of the Temple so in this we have the relation of the building of the citie And that Nehemiah penned this book is evident as by this title so also by this that throughout the book he speaks usually of himself in the first person I Nehemiah c. and not in the third In the moneth of Chisleu in the twentieth yeare as I was in Shushan the palace c. Chisleu was their ninth moneth containing part of our November and December which is therefore observable because hereby it appears that Hanani and his brethren that were come now into Persia to Nehemiah undertook their journey upon some businesse as is most likely for the good of the Church and people of God even in the depth of winter By the twentieth yeare here mentioned is meant the twentieth yeare of the reigne of Artaxerxes for so much is expressed chap. 2.1 And it came to passe in the moneth Nisan in the twentieth yeare of Artaxerxes the king c. and that it was Artaxerxes Mnemon or rather that Artaxerxes who is called Longimanus or Longhand because one of his hands was longer then the other the same in whose seventh yeare Ezra went down to Jerusalem as is noted Ezra 7.1 and not Xerxes as some would have it we may the rather think because there is mention made of the two and thirtieth yeare of this Artaxerxes chap. 13.6 whereas no historians reckon above one and twenty years of the reigne of Xerxes As for the palace of Shushan where Nehemiah was when Hanani and his brethren came to him thereby is meant the palace of the citie Shushan for Shushan was one of the chief cities in Persia Esther 3.15 The city Shushan was perplexed and Hanani being one of the kings officers lived with him in the palace yet it may be the palace was peculiarly called Shushan as the citie also was Vers 3. The remnant that are left of the captivitie there in the province are in great affliction and reproach c. That is their neighbours round about them do exceedingly despise them and wrong them to which these Jews adde as the reason of this the wall of Jerusalem also is broken down and the gates thereof are burnt with fire that is as Nebuchadnezzar left them long ago so they still continue and this makes the enemies proudly to insult over them and disables them to defend themselves against them Some conceive thas Ezra had built the walls and that the neighbouring nations had since done this mischief but then it is likely they would have burnt the whole citie if not the Temple too Vers 4. I sate down and wept and mourned certain dayes and fasted and prayed before the God of heaven That is as prostrating himself in Gods presence and happely with his face toward the Temple the place of Gods presence according to that 1 Kings 8.44 If thy people go out to battel against their enemy whithersoever thou shalt send them and shall pray unto the Lord toward the citie which thou hast chosen and toward the house that I have built for thy name and Dan. 6.10 He went into his house and his windows being open in his chamber towards Jerusalem he kneeled upon his knees three times a day and prayed Vers 7. And have not kept the commandments nor the statutes nor the judgements c. That is neither the morall ceremoniall nor judiciall lawes Vers 9. Though there were of you cast out into the uttermost part of the heaven yet will I gather them from thence The meaning of these words is that though they were scattercd to the remotest parts of the earth yet God would bring them back from thence but because at the utmost extent of so much of the earth as mans eye can at any time see the heavens seem to touch the earth and to cover it round about as with a half globe hence is this expression of being cast out unto the uttermost part of the heaven Vers 11. Prosper I pray thee thy servant this day and grant him mercy in the sight of this man That is Artaxerxes who was but a man though a king and therefore his heart was in Gods hand as other mens are For I was the kings cup-bearer This he addes to shew what interest he had in the king to encourage him to move the king in this businesse CHAP. II. Vers 1. ANd it came to passe in the moneth Nisan in the twentieth yeare of Artaxerxes the king c. Nisan was their first moneth this therefore was some foure moneths after he first hard by Hanani of the distresse of his brethren in Jerusalem which was in the moneth of Chisleu the ninth moneth chap. 1.1 all which time it seemeth he continued weeping and fasting and praying waiting till his turn came of attending in the court in his office of cup-bearer for that this was the cause of his so long silence is me thinks evident First because had he all this while ministred to the king it is likely the king would have discerned his sadnesse and heavinesse before this time And secondly because he would doubtlesse before this have made known his request to the king This moneth Nisan contained part of our March and part of April whence it
came to Jerusalem to inform them of the conspiracy of their enemies against them As for the intelligence they brought them some conceive that the wayes that led from Jerusalem to Samaria are intended in those words from all places whence ye shall return unto us they will be upon you But others and I think more probably understand it of all places about the city from whence the builders of the wall should return into the citie where the Jews were when they gave them this intelligence from all places whence ye shall return unto us they will be upon you that is they will on a suddain beset the city and assault it on every side when you shall leave your work and return to us into the city either to eat or to rest and refresh your selves from the severall places round about the city where you are now imployed in building the walls on a sudden they will break in upon us Vers 13. Therefore set I in the lower places behind the wall and on the higher places c. That is hearing by the consonant report of our brethren that came from severall places that our adversaries had a purpose to assault us I caused the people to give over their work and to arm themselves to keep off the enemy and to that end I set some of them beneath behind the wall and others above in the towers and other fortifications to beat off the adversaries and keep them from entring the citie Vers 15. We returned all of us to the wall every one unto his work That is when the enemies hearing that their purpose was discovered gave over their intended invasion of the city and so their counsell was brought to nought we having notice thereof returned to our work which was a while given over that we might be in a readinesse to withstand the enemies if they had come against us Vers 16. The half of my servants wrought in the work c. That is though we returned to our work again when we heard that the enemy had given over their plot of coming suddenly upon us to fight against us yet after this we were the more carefull to be in a readinesse to resist them lest they should again at some other time renew their conspiracie to which end first there was never but half of my servants that is my houshold servants and guard or trained bands whose captain Nehemiah was employed in building the wall the other half stood alwayes ready armed to keep off the enemy if occasion should be and secondly even those that were employed in building were also alwayes armed as is expressed vers 17. They which builded on the wall and they that bare burdens with those that laded every one with one of his hands wrought in the work and with the other hand held a weapon And the rulers were behind all the house of Judah To wit to oversee them and encourage them in their work and sometimes perhaps when need was to help them too Vers 17. Every one with one of his hands wrought in the work and with the other hand held a weapon That is even they also that wrought in the building were also alwayes armed ready at all assayes to have joyned with the rest in resisting the enemy if he had set upon them literally this cannot be understood for how could they build the wall or lay burdens upon the shoulders of those that bare them and yet all the while hold their weapons in one of their hands It is therefore a proverbiall kind of speech signifying onely that whilest they vvere busiest in building they had also their weapons ready at hand to fight against the enemy if need were for so Nehemiah explains this phrase in the following words vers 18. For the builders had every one his sword girded by his side c. Vers 22. Likewise at the same time said I unto the people Let every one with his seruant lodge within Jerusalem c. That is he gave charge to the people that none of them should go out of the city to lodge and that because he would have them alwayes in a readinesse to keep their turns both of watching by night and of working by day Vers 23. Saving that every one put them off for washing To wit either their garments or their bodies for upon occasion of legall pollutions the Jews did wash their bodies often CHAP. V. Vers 2. THere were that said We our sonnes and our daughters are many therefore we take up corn for them c. That is having a great charge of children that which we earn will not maintain us and therefore we are constrained whilest we work for the publick to take up corn upon use of the nobles and rulers and rich men amongst us to keep us from starving and that by pawning or selline our children to them for servants till we can redeem them which we are never like to do as is expressed vers 5. We bring into bondage our sonnes and our daughters to be servants and some of our daughters are brought unto bondage already neither is it in our power to redeem them so that we are in as bad or worse a condition then when we were bondslaves in Babylon and the having of many children which is of it self a great blessing of God is turned to us as a bitter curse Vers 3. We have morgaged our lands vineyards and houses that we might buy corn because of the dearth Even those that had not so great a charge of children were forced to morgage their estates because of the dearth that was amongst them Vers 4. There were also that said We have borrowed money for the kings tribute c. That is though we had sufficient to sustain the charge of our selves and families yet not also to defray the tribute that was laid upon us but even to pay that we have been constrained to morgage our lands and vineyards for though the Jews had liberty given them to return from Babylon into their own countrey yet they were to pay tribute there as is evident Ezra 4.13 If this city be builded and the walls set up again then will they not pay toll tribute and custome and so thou shalt endamage the revenue of the king and chap. 7.24 Also we certifie you that touching any of the Priests and Levites singers porters Nethinims or ministers of this house of God it shall not be lawfull to impose toll tribute or custome upon them Vers 5. Yet now our flesh is as the flesh of our brethren our children as their children That is we are reasonable creatures as well as they not beasts yea Israelites of the seed and linage of Abraham as well as they not heathens though they use us as if we were not such Vers 7. And I set a great assembly against them To wit both of those that were oppressed and those of the better sort in the congregation that were not tainted with this sinne yea
concerning some particular passages which happely they had observed the day before in the expounding of the Law amongst which I conceive one main thing was concerning the keeping of the feast of Tabernacles whereof happely Ezra the day before had purposely spoken to instruct the people because that feast was now nigh at hand for so much seems to be implyed vers 14. And the found written in the Law which the Lord had commanded by Moses that the children of Israel should dwell in booths in the feast of the seventh moneth Vers 16. And in the street of the water-gate and in the street of the gate of Ephraim That is the gate whereat they went out that were to go to the tribe of Ephraim the meaning is that they built them booths all over the citie from the one end of the citie to the other or in all the streets that were near to the Temple Vers 17. For since the dayes of Joshua the sonne of Nun unto that day had not the children of Israel done so That is from Joshuas time till then they had not kept this feast in such a solemne manner with such celebration and devotion as it was kept now Joshuas time is mentioned not the time of Moses because happely till Joshua brought them into the land of Canaan they kept not this feast it was a memoriall of their dwelling in booths as they passed through the wildernesse out of Egypt See Levit. 23.42 43. and therefore till they were come into Canaan and had left dwelling in tabernacles and booths there needed no memoriall of it but now that this feast so expressely commanded by God should be utterly disused and neglected from Joshua till then a matter of a thousand years in the times of so many godly princes and priests is methinks altogether improbable besides it is manifest that in Zerubbabels time at the peoples first coming out of Babylon which was long before this they kept this feast Ezra 3.4 They kept also the feast of tabernacles c. and therefore the meaning of these words must needs be this onely that from the dayes of Joshua till then they had not kept this feast so that is with such devotion and solemnitie Wherein the difference was it is hard to say yet one particular seems to be that which is expressed in the following verse namely that all the seven dayes day after day the prople met together and had the Law read and expounded to them whereas formerly because the first and last dayes were onely appointed to be more solemne convocations and great holy dayes whereon they might do no work Levit. 23.35 36. their manner it seems had been to assemble the people and reade the word onely on the first and last dayes which was now reformed and the word was reade all the seven dayes though the first and last were kept more solemnely as the great holy dayes of the feast as one of them is called John 7.37 The last and great day of the feast so much seems implyed vers 18. Also day by day from the first day unto the last day he read in the book of the Law of God and they kept the feast seven dayes c. and to this some adde also that they had never before built themselves booths upon the tops of their homes as now they had done as is expressely noted before vers 16. CHAP. IX Vers 1. NOw in the twenty and fourth day of this moneth the children of Israel were assembled with fasting c. To wit the next day but one after the solemnity of the feast of tabernacles was ended for the last and great day of the feast was the two and twentieth day of this moneth seeing they were so carefull according to the Law to keep the feast of trumpets on the first day of this moneth and the feast of tabernacles on the fifteenth day chap. 8.1 2. 14. it is likely also that they omitted not to keep the day of atonement enjoyned by the same Law which was a publick fast day whereon they were to afflict their souls and was to be kept on the 10. day of this moneth Lev. 23.27 some five dayes before the feast of tabernacles began but yet having had the Law day by day all the feast of tabernacle-expounded to them chap. 8.18 and finding thereby how grievously they had sinned and how farre short they were still from that which God required them to be they resolved to keep a publick fast before the people now assembled at Jerusalem were departed thence onely affording them one day to prepare themselves for it wherein they would bewail their sinnes seek to God for mercy and make a solemne covenant with God having first separated themselves from their strange wives and their children whereof it seems they were particularly convinced by the reading of the Law as is implyed in the following words vers 2. Vers 2. And the seed of Israel separated themselves from all strangers That is from their strange wives and the children they had by them This is again repeated chap. 13.3 When they had heard the Law they separated from Israel all the mixt multitude yea some conceive that that which is before related concerning the Jews putting away their strange wives at the perswasion of Ezra was done now Ezra being still living as is noted in the former chapter vers 2. but of this see the note Ezra 10 Vers 3. And they stood up in their place and read in the book of the law c. That is the whole congregations stood up in their severall places and then the priests and Levites read in the law of God one fourth part of the day and prayed and praised God another fourth part The day consisted among the Jews of twelve houres John 11.9 Are there not twelve houres in the day the first three houres were allotted to the morning sacrifice the three last to the evening sacrifice and the other two fourth parts were allotted to these duties of Gods worship and service Vers 4. Then stood up upon the stairs of the Levites Jeshua and Bani c. The people being divided it seems into eight severall congregations accordingly these eight Levites stood up each of them upon a scaffold or pulpit erected in their severall assemblies and prayed unto the Lord and stirred up the people to joyn with them in praising God as is expressed in the following verse for those there mentioned are the same that are here named though three of them are there called by other names for Bunni Bani and Chenani are there called Hashabniah and Hodijah and Pethahiah Vers 6. Thou hast made heaven the heaven of heavens c. See 1. Kings 8.27 And the host of heaven worshipeth thee Not the Angels onely but the sunne moon and starres c. are said to worship God because in their kind they honour him by being subject to his will and command Vers 20. Thou gavest also thy good spirit c. To wit
to their governours and teachers not Moses onely but the seventy Elders also Numb 11.17 by whom they were accordingly instructed and governed in the right way Vers 22. Thou gavest them kingdomes and nations and didst divide them into corners That is thou didest plant them in the severall parts and corners of the land of Canaan some within Jordan and some without yet some understand this of the heathen that were driven out of their dwellings before the Israelites So they possessed the land of Sihon and the land of the king of Heshbon c. Which was also at that time when the Israelites took it in the possession of Sihon who had formerly taken it from the Moabites Numb 21.26 For Heshbon was the city of Sihon the king of the Amorites who had fought against the king of Moab c. Vers 29. And hearkened not unto thy commandements but sinned against thy judgements which if a man do he shall live in them See the note Levit. 18.5 And withdrew the shoulder and hardened their neck and would not hear That is they refused to submit to Gods government but were stubborn and rebellious against him It is a metaphoricall expression taken from oxen and other cattell that will struggle and will not take yoke upon them the like phrase we have Zach. 7.11 But they refused to hearken and pulled away their shoulder and stopped their ears that they would not hear and so in many other places Vers 32. Let not all the trouble seem little before thee that hath come upon us That is take compassion on us and put an end to the miseries that we have a long time suffered and resolve not to bring any more evil upon us as if we had not yet suffered enough Vers 36. And for the land that thou gavest unto our fathers to eat the fruit thereof and the good thereof behold we are servants in it This is mentioned as a great aggravation of their misery that they were servants in their own land in the land which God had given their fathers for their inheritance so that we reap not say they the benefit of the lands fruitfulnesse but the kings that reigne over us as is expressed in the following words vers 37. And it yeeldeth much increase unto the kings whom thou hast set over us c. Vers 38. We make a sure covenant and write it and our princes Levites and priests seal unto it To wit in their own name and in the name of all the people CHAP. X. Vers 1. NOw those that sealed were Nehemiah the Tirshatha c. To wit in the name of all the rest both of the magistrates priests Levites and people Vers 8. These were the priests That is all those above mentioned whose names are added after Nehemiahs for we cannot hence inferre as some do that Nehemiah was of the stock of the priests his name being set in the first place onely because he was at that time the governour of Judea Vers 28. And the rest of the people the priests c. Here generally it is added that all the rest that did not seal the covenant did yet consent to that the others had sealed in their names to wit the rest of the people the Levites the porters and singers and why the porters and singers are mentioned severally from the Levites see chap. 7.1 The Nethinims and all they that had separated themselves from the people of the lands unto the law of God that is all of other nations converted to the Jewish religion called usually Proselytes their wives c. they clave to their brethren their nobles vers 29. that is they consented to stand to this covenant which the others had sealed in their name as well as in their own Vers 30. And that we would not give our daughters unto the people of the land c. Besides the generall covenant that they would carefully observe all the commandements of God these following heads they do particularly adde because in these they had hitherto been exceeding faulty Vers 31. And if the people of the land bring ware or any victuals on the sabbath day to sell that we would not buy it c. Though it were not in their power to force the neighbouring nations to observe the Jewish laws yet they bound themselves by covenant that they would not buy any thing they brought to sell on the sabbath day which notwithstanding many of them brake soon after chap. 13.15 16. In those dayes saw I in Judah some treading wine presses on the sabbath c. there dwelt men of Tyre also therein which brought fish and all manner of ware and sold on the sabbath unto the children of Judah and in Jerusalem And that we would leave the seventh yeare and the exaction of every debt That is that they would leave the land every seventh yeare to lie at rest not sowing their fields nor dressing their vineyards nor gathering that which grew of it self but leaving it free for others as for themselves and that they would not exact that yeare their debts of those that were indebted to them all which was enjoyned by the law Levit. 25.3 4 5. c. and Deut. 5.2 but had not been of later times observed by them Vers 33. For the holy things and for the sinne-offerings Hereby I conceive is meant the peace-offerings which were offered in the name of the whole congregation and people of Israel which therefore were provided as here it is said by a common contribution of all the people Vers 34. And we cast the lots among the priests the Levites and the people for the wood-offering c. That is because there was much wood to be spent in the service of the Temple and there were not those treasures in the Temple as had been formerly wherewith it seems the wood had been in those times provided both priests Levites and people did unanimously at this time agree to undertake the charge and care of providing and bringing in wood for the service of the Temple and so having equally divided the charge among them according to their families and assigned to each family what they should bring in the time assigned to every one when they should bring in that which they were appointed to provide was determined by lot Vers 36. Also the first born of our sonnes and of our cattell c. That is the price that was to be paid for their redemption Numb 18.15 16. and consequently also the redemption-money for the firstlings of all beasts that were not fit for sacrifice and all this was for the priests that minister in the house of God that is for the priests that did at that time attend upon the service of the Temple for the priests did onely attend there in their courses Vers 38. And the priests the sonnes of Aaron shall be with the Levites when the Levites take tithes That is the priests were also to have their share in the tithes together with the Levites
against them in the watches That is they were also imployed in other services of the Temple successively in their severall courses Vers 10. And Jeshua begat Joiakim Joiakim also begat Eliashib The names of the high priests from their coming out of Babylon to the ruine of that Persian Monarchy are here inserted amongst other reasons no doubt because in those dayes the years of the Hebrews common-wealth were noted by the years of the high priest for kings they had none as in former ages and as for this Joiakim the sonne of Jeshua and father of Eliashib he was happely the same that is often mentioned in the Apocryphall story of Judith see Judith 4.6 and was doubtlesse the high priest in or about the time when Artaxerxes sent Ezra to Jerusalem Ezra 7.1 for Eliashib his sonne who succeeded him was high priest when Nehemiah came first to Jerusalem with commission to build the walls of Jerusalem for he then built the sheep-gate c. chap. 3.1 Then Eliashib the high priest rose up with his brethren the priests and they built the sheep-gate c. though afterward Nehemiah being with Artaxerxes in Persia he did very grossely misdemean himself in his place lodging Tobiah to whom he was allyed by mariage as also to Sanballat chap. 13.28 in the very chambers of the Temple chap. 13.4 5. Before this Eliashib the priest having the oversight of the chambers of the house of our God was allied unto Tobiah and he prepared for him a great chamber c. Vers 11. And Joiada begat Jonathan and Jonathan begat Jaddua This Joiada Jonathan and Jaddua were doubtlosse high priests in the times of those kings of Persia that succeeded Artaxerxes Longimanus whose cup-bearer Nehemiah was to wit Darius Nothus Artaxerxes Mnemon Artaxerxes Ochus Arses and Darius the last called Codomanus who lost the Empire to Alexander the great for as Josephus reports this Jaddua it was that met Alexander the great in his pontificall robes when he came against Jerusalem with the glory of whose presence that great conquerour was so stricken that he granted the Jews all and more than they desired Nor needs it seem strange that Nehemiah should live to see so many successions of high priests for happely he was very young when he was Artaxerxes cup-bearer and secondly happely Jaddua who lived in Alexanders time was not yet high priest when Nehemiah wrote this but was onely added to the rest because he was to succeed his father Jonathan and thirdly God doth usually grant long life to those whom he raiseth up to be great instruments of good to his Church But however it may well be which others say that this clause was inserted after Nehemiahs death by some other holy man of God Vers 12. And in the dayes of Joiakim were priests the chief of the fathers of Seraiah Meraiah c. That is Meraiah was the head or chief of that order in the dayes of Jehoiakim of which Seraiah was head or chief vers 1. in the dayes of Jeshua and so we must understand all the rest that are named in this second catalogue Vers 17. Of Miniamim of Moadiah Piltai The meaning of this clause is either that Piltai was the head of both these families or else that he was the head of the family of Miniamin who was descended of Moadiah Vers 22. The Levites in the dayes of Eliashib Joiada and Johanan and Jaddua were recorded c. Having set down in the ten foregoing verses who were the chief priests in the dayes of Joiakim the sonne of Jeshua here we are told that both the chief Levites and priests in the dayes of the following high priests to wit Eliashib Joiada and Johanan the same that is before called Jonathan vers 11. and Jaddua even to the reigne of Darius the Persian that is Darius Codomanus the last Persian king who was vanquished by Alexander the great were recorded which is as if it had been said being recorded elsewhere there is no need of repeating them here again Now because Jaddua is here again mentioned it is thought by some that this verse was also inserted after the death of Nehemiah Vers 23. The sonnes of Levi the chief of the fathers were written in the book of the Chronicles c. Here we are told where the names of the chief Levites before mentioned are recorded untill the dayes of Johanan or Jonathan the sonne that is the grandchild of Eliashib vers 11. and because many of them lived also in the dayes of Jaddua in the foregoing verse he also is mentioned namely in the book of the Chronicles which whether it be meant of the Scripture Chronicles or no it is hard to say Vers 24. And the chief of the Levites c. To wit in the dayes of Joiakim for so it is expressed vers 26. These were in the dayes of Joiakim the sonne of Jeshua c. Vers 27. And at the dedication of the wall of Jerusalem they sought the Levites c. For as at their first taking possession of any new built house they used to dedicate it with feasting prayer and praising God as it is noted Deut. 20.1 whence is that title of Psalme 30. A Psalme and song at the dedication of Davids house so now they resolved to keep a solemn festivity for the dedication of the walls of Jerusalem to wit with praying to God that he would blesse them and make them a means of safety to his holy city and with praising God with Psalmes of joy and thanksgiving the rather because the walls were so miraculously finished in so short a time maugre all the opposition of their enemies Vers 30. And purified the people and the gates and the wall To wit by sprinkling upon them the water of purifying as also by praying and praising God as in the former note Vers 31. Then I brought up the princes of Judah upon the wall c. Viz. together with the Levites and many of the people as is expressed vers 38. and then being altogether in one place Nehemiah appointed two great companies of them that gave thanks that is he divided them into two companies in the one company was Ezra who went formost vers 36. with whom went those Levites and priests mentioned vers 32. c. to the end of the 36. verse with half of the princes vers 32. yea and half of the people vers 38. in the other company was Nehemiah vers 38. and the other half both of the princes and people vers 38 40. and likewise those priests and Levites mentioned vers 41.42 And then being thus divided Ezra and his company turned on the right hand toward the dung-gate Nehemiah and his company to the left toward the tower of the furnaces vers 38. and so met both at last in the Temple vers 40. which was in the west of the citie whence it seems they began on the east-side Concerning the severall gates here mentioned see the severall notes on the second and
might better make bold with their husbands that were meaner men and not be so strictly tyed to obey their commands Vers 18. Likewise shall the ladies of Persia and Media say this day unto all the kings princes c. The drift of these words is that the ladies would learn of the queen to despise their husbands and then the meaner sort of wives would learn of them and so this would go through the whole kindgdome Thus shall there arise too much contempt and wrath That is wives shall be emboldened to contemn their husbands and by this means great wrath and discord shall grow betwixt husbands and wives Vers 19. Let it be written among the laws of the Persians and the Medes that it be not altered c. It was the custome of the Medes and Persians that a law once signed by the king and registred among their statutes could not be altered no not by the king himself Daniel 6.8 15 16. and therefore they desire that it might be written among the laws of the Persians and Medes that it be not altered That Vashti come no more before king Ahasuerus that is that she be divorced and cast off from being his wife and queen Vers 22. For he sent letters into all the kings provinces into every province accordâ—ng to the writing thereof c. That is according to their severall characters and formes of writing and the drift of the letter was to enjoyn that every man should beare rule in his own house to wit upon the same penalty on the wives part if they did not obey that Vashti the queen had undergone namely that they should be divorced from their husbands CHAP. II. Vers 1. AFter these things when the wrath of king Ahasuerus was appeased he remembered Vashti c. Vashti was put away from the king towards the latter end of the third yeare of his reigne chap. 1.3 and Esther was married to him in the seventh yeare of his reigne vers 16. after two or happely three years had been spent in gathering together young virgins for the king in purifying them a twelve moneth together and in bringing them to the king one after another in their severall turns that he might choose which he liked best to be his queen so that it seems it was not long after that Vashti was put away that is in some part of the fourth yeare of his reigne when these things were done which are here next related when the wrath of the king Ahasuerus was appeased he remembred Vashti that is he bethought himself what wrong he had done her how farre that which she had done was from deserving so heavy a punishment as was inflicted on her and into what straits he had brought himself by making a decree which could not be reversed and all this no doubt he remembred with much grief and anguish being inwardly vexed for what he had done but not knowing how to help himself Vers 2. Then said the kings servants that ministred unto him Let their be fair young virgins sought for the king c. To drive these melancholy and sad thoughts out of his mind and to make him forget his forsaken Vashti and withall lest in further discontent he should fall foul upon those that had given him that counsel they advised him to give order that out of the severall provinces of his kingdome there should be gathered a company of the most beautifull virgins they should meet with out of whom he might choose one whom he liked best and make her his queen Vers 3. Gather together all the fair young virgins unto Shushan the palace to the house of the women unto the custodie of Hege the kings chamberlain keeper of the women The house of the women was it seems divided into two parts in the one were the virgins kept which was therefore called the house under the custody of Hege vers 18. in the other were the concubines kept under the custody of Shaashgaz another of the kings chamberlains for after they had once lain with the king they went no more to the house of the virgins but were carried to the house of the concubines which was therefore called the second house vers 14. In the evening she went and on the morrow she returned into the second house of the women but yet it seems this Hege who had the speciall custodie of the virgins had also the supreme government of the whole house and Shaashbaz was as it were under him and therefore is he called as here in generall the keeper of the women Vers 6 Who had been carried away from Jerusalem with the captivitie which had been carried away with Jeconiah c. This must be understood of Kish Mordecaies great grandfather for it cannot well be understood of Mordecai himself because the captivitie lasted seventy years ere Zerubbabel returned in the first yeare of Cyrus and from Cyrus to Artaxerxes Longimanus if he it be that is called Ahasuerus is accounted by the best Chronologers above seventy years so that by this computation Mordecai must needs be one hundred and fifty yeare old at least and how then was Esther his uncles daughter a young beautifull virgin and therefore chosen by the king to be his wife Vers 7. And he brought up Hadassah that is Esther his uncles daughter Hadassah was her own Hebrew name and after she was married to the king she was called Esther and she was Mordecaies cousin german to wit his uncles daughter whose name was Abihail vers 15. Vers 8. Esther was brought also unto the kings house Such was the tyrannous government of these Persian kings that whom his instruments would take away for the king neither their parents nor friends might or could withstand it and so was Esther among others carried away See the note vers 15. Vers 9. And the maiden pleased him c. That is Hegai that had the keeping of her and therefore it follows that out of respect to her to the end she might the sooner be prepared for the king he speedily gave her her things for purification with such things as belonged to her to wit both for her diet and apparell Vers 10. Esther had not shewed her people nor her kindred for Mordecai had charged her c. To wit because the Jews were in those times a despised people and therefore Mordecai feared she might some way fare the worse for that if it were known of what nation she was Vers 13. Whatever she desired was given her to go with her out of the house of the women unto the kings house That is whatever any maiden that went to the king desired for the better adorning and tricking up of her self that she might please the king when she came to him the order was that it must be given her whether it were rich garments jewells chains or any other ornaments Vers 14. In the evening she went and on the morrow she returned into the second house of the women c. See the
Now considering that this countrey did so abound with foxes and that withall it was summer time wheat harvest vers 1. when foxes because they are fat are the more easily taken it is not a matter of so great wonder that Samson should take three hundred foxes especially if withall we do observe that it is not expressed either how long they were taking or whether he took them himself alone or by the help of others But however the Lord that put him upon this way of revenge could easily supply him with this number of foxes in a short time The wild beasts of the field are his Psal 50.11 and if we remember how by the al-ruling providence of God there came in of all kinds of living creatures to Noah that they might be preserved in the ark Gen. 6.20 and how such a multitude of quailes were brought in to the Israelites Num. 11.31 it will not surely seem incredible that with the speciall help of Gods providence Samson should by nets or otherwise take three hundred foxes within some short time Now for the exploit he performed with these foxes it is punctually here expressed and the reason of each particular we may thus conceive first he made choice to do it with foxes rather then dogs c. because they are creatures that still seek to hide themselves and to lie lurking in secret places and therefore being let loose especially being scared with the fire at their tails were like to runne into the shocks and standing corn which being fully ripe would soon be set on a light flame and so they would be scared too from one place to another secondly he did not let loose each fox single with a firebrand or torch tied to his tail for the word in the originall signifieth both a firebrand and a torch because then they might have runne speedily into their holes and the brands or torches drawn on the ground through dirt or water would soon have been quenched but he tied two foxes together tail to tail and a firebrand or a torch between their tails and so the foxes could not fly speedily away but must needs go stragling up and down one drawing one way and another another way and the brands or torches were for the most part born above ground that they might not be quenched and thirdly though the corn might have been set on fire without this yet it pleased the Lord to direct Samson to do it this way that their punishment coming upon them in such a ridiculous way and by an act of such scorn even this might be withall some aggravation of their misery And then again we have by this means in this exploit of Samsons a notable figure of the divisions that are usually amongst the crafty adversaries of Gods people hereticks especially whereby Christ accomplisheth what he foretold Luke 12.49 I am come to send fire on the earth and what will I if it be already kindled Hereticks are like foxes cunning and crafty hurtfull to the places where they live and noisome by reason of their unsavory and abominable errours yea they are like foxes tied tail to tail with firebrands betwixt their tails they differ in many things and cannot agree one draws one way another another onely in this they agree together that they are all incendiaries that where ever they come set all on a light flame and so prove the destruction of the places where they live yea thus it is usually with all other the enemies of Christ and his people the Lord usually letting loose some such amongst them that will be sure to make divisions where they come that so by a fire of discord amongst themselves they may be devoured through Gods just judgement upon them that sought so unjustly to devoure Gods people Vers 6. And the Philistines came up and burnt her and her father with fire And thus that fell upon Samsons wife which by evill means she sought to avoid when at her wedding she was threatned with burning chap. 14.15 Entice thy husband that he may declare unto us the riddle lest we burn thee and thy fathers house with fire according to that of Solomon Prov. 10.24 The fear of the wicked it shall come upon him and withall both she and her father were justly destroyed for breaking the bond of marriage betwixt her and Samson Vers 7. Though ye have done this yet will I be avenged of you and after that I will cease That is though ye have been the instruments of God in executing vengeance upon those that wronged me yet because ye have done this not in a way of justice but out of a rage and fury for the losse you sustained in your corn I will proceed a little further in executing vengeance upon you the enemies of God and his people and then I will cease to wit for this time till I be further provoked which shews that what he did was done not by way of private revenge but because he knew that God had raised him on purpose to be a scourge to the Philistines Vers 8. And he smote them hip and thigh with a great slaughter That is some in one place and some in another as his blows casually lighted he pursued them and laid on load upon every one as they came in his way and some he smote in some one part of the body and some in another but whereever his blows fell they malled them and made them sure for stirring any more This I conceive to be the meaning of this proverbiall speech he smote them hip and thigh though others expound it that he smote both horsmen and footmen as we may see in the margin of our Geneva bibles but that cannot be the meaning of it according to our translation And he went down and dwelt in the top of the rock Etam A place belonging to the tribe of Simeon whose lot was within the land of Judah 1. Chron. 4.32 called also Ether Josh 19.7 It seems it was a place of some strength and therefore fortified and made a city of defence by Rehoboam 2. Chron. 11.5 6. Rehoboam dwelt in Jerusalem and built cities for defence in Judah He built Bethlehem and Etam and that therefore Samson went thither as expecting the Philistines would come up against him yet not to secure himself from the Philistines as being afraid of them but rather lest as it proved his brethren the Israelites being enraged for his provoking the Philistines against them should attempt to offer him any violence and so he should be constrained to stand upon his guard against them Vers 9. Then the Philistines went up and pitched in Judah and spread themselves in Lehi That is in a place afterward called Lehi which signifieth a jaw-bone and that by occasion of the exploit done there by Samson with the jaw-bone of an asse vers 17. And it came to passe when he had made an end of speaking that he cast away the jaw-bone out of his hand and called
that place Ramath-Lehi As for this phrase and spread themselves in Lehi it is purposely used to imply how great an army of the Philistines it was that came up against him Vers 12. Swear unto me that you will not fall upon me your selves Thus by yielding up himself to be bound by them that he might be delivered to the Philistines he discovered how carefull he was that the Philistines should not hurt the Israelites for his sake and by agreeing before-hand with them that they should not fall upon him themselves he sought to prevent the danger of being constrained to resist them or do them any hurt in his own defence Vers 13. And they bound him with two new cords and brought him up from the rock And herein was Samson a type of Christ that was bound by the Jews his own brethren and so delivered up to Pilate and the Romans Matth. 27.2 Vers 14. And the cords that were upon his hands became as flax c. Thus our Saviour also of whom Samson was a type being by the treachery of the Jews the people whom he came to save yea his own disciples delivered over into the hands of his enemies and so to death Matth. 26.21 And as they did eat he said Verily one of you shall betray me yet not without his voluntary yielding thereto Joh. 10.18 No man taketh it from me but I lay it down of my self the pains of death could not hold him Acts 2.24 but he rose again and by the jaw-bone of an asse that is weak and contemptible means in the eye of reason the foolishnesse of preaching 1. Cor. 1.21 he beat down the kingdome of Satan before him and hath subdued the world under him Vers 18. And he was sore a thirst and he called on the Lord c. How sore Samsons thirst was appears in this that he was also through faintnesse ready to die and so not able to stirre from the place where he was to seek water else where Though therefore his thirst and faintnesse might partly proceed in a naturall way from the violent stirring of himself in such an extraordinary work as this was of slaying a thousand Philistines with the jaw-bone of an asse yet we may well think that there was a speciall hand of God besides in it first that he might herein as in many other things be a type of Christ who in the heat of his agony upon the crosse and when he had now in a manner vanquished all the powers of hell and death did also cry out of thirst John 19.28 After this Jesus knowing that all things were now accomplished that the Scripture might be fulfilled saith I thirst and secondly that he might hereby see his own weaknesse and so might be kept from being proud of his former victories and might be taught to acknowledge that it was merely of God that he had thus beaten down his proud enemes before him and thus indeed God is usually wont to humble his servants when they have done any memorable act that they may not be puffed up therewith as seeing how weak they are in themselves if they had not been endued with power from on high as for the words here which Samson spake when he cryed upon God in his thirst Thou hast given this great deliverance into the hand of thy servant and now shall I die for thirst c. therein first he doth not onely intimate his assurance that God would not now suffer him to perish and that because God had so miraculously enabled him to destroy his enemies but even from this he pleads with God for help as concluding that all this great work would come to nothing if after all this he should perish for thirst and so should fall into the hands of the Philistines and secondly he intimates that it was in Gods service that he had thus wearied himself and thereupon desires the Lord to remember him in this his extremity For so much is clearly enough implyed in those words thy servant Thou hast given this great deliverance into the hand of thy servant and now shall I die for thirst For indeed as long as men are imployed in Gods service they may boldly call upon God in all their wants and need not doubting but he will supplie them Vers 19. But God clave an hollow place that was in the jaw and there came water thereout c. Some reade this place as it is in the margin of our Bibles But God clave an hollow place that was in Lehi and there came water thereout So that the meaning may be either that God clave an hollow place that was in the jaw-bone of the asse wherewith Samson had before made such havock amongst the Philistines or else that God clave some hollow place in that field which in memorie of this miraculous act of his done with an asses jaw-bone he had called Lehi that is the jaw-bone and so accordingly also we must understand the last words of this verse wherefore he called the name thereof Enhakkor that is the well of him that called or cryed which is in Lehi unto this day to wit either that Samson called that particular place where the water came out of the jaw-bone Enhakkor and that this place hence called Enhakkor was in that field or tract of ground which he had formerly called Lehi or else that Samson called the fountain which sprung out of the hollow place in Lehi Enhakkor and that this well or spring of water continued afterwards and was to be seen in Lehi at the time when this Historie was written and indeed because the words do seem plainly to implie that there was a well or spring that continued in that place called Enhakkor that is the well of him that called or cryed insomuch that some hold that the water which God miraculously gave Samson for the quenching of his thirst was a well that sprung out of the earth onely it came through the tooth or the hollow place where the tooth had been in the asses jaw therefore I rather think that God clave an hollow place in the field called Lehi whence a fountain sprung called Enhakkor which continued untill the time of writing this Historie then that it was an hollow place out of the very jaw-bone of the asse out of which God brought water that Samson might drink thereof and be refreshed Vers 20. And he judged Israel in the dayes of the Philistines twenty years See the note chap. 13.1 CHAP. XVI Vers 1. THen went Samson to Gaza and saw there an harlot and went in unto her This mention that is made of his seeing the harlot to whom he went in implies that he went not thither for that purpose but going secretly thither with some other intent he was on a sudden intangled with the sight of this harlot and so drawn to commit folly with her Vers 2. And they compassed him in and laid wait for him all night in the gate c. That is hearing by some
in the prison house that was according to the custome of those times for then it seems they would not suffer their prisoners to live idely but made them grind at the mill and thence is that expression where Babylons captivitie is threatned Isa 47.2 Take the milstones and grind meal uncover thy locks make bare the leg c. Yet withall it is likely they chuckered themselves to think what good use they should make herein of his great strength Vers 22. Howbeit the hair of his head began to grow again after he was shaven This shews that Samson was kept a good while in prison ere he was brought out to this their solemne festivitie and it is noted not as if his strength lay merely in the length of his hair but to implie his repentance the reassuming of his vow of the Nazarite which he had broken the recoverie of Gods former favour and the restoring of his former strength together with the signe of his reassumed vow his Nazarites hair Vers 23. Then the Lords of the Philistines gathered themselves together for to offer a great sacrifice unto Dagon their god This Dagon was an idol-god amongst the Philistines and his image was in the upper part like a man and in the nether part like a fish as many gather from 1. Sam. 5.4 concerning which see the note upon that place and that because happely the Philistines whose land lay altogether on the sea-coast did worship him as the god of the sea he had a temple in Ashdod 1. Sam. 5.4 And by this which is said here that all the lords of the Philistines met here together from all the severall lordships of their countrey to offer a great sacrifice to Dagon to wit for delivering Samson into their hands it seems he had another temple in Gaza too Vers 25. And they called for Samson out of the prison house and he made them sport To wit passively as being abused derided buffered and happely forced to run up and down that he might dash his head against the pillars yea and generally by suffering whatever such a poore blind prisoner can expect from enraged proud insulting enemies when they were now flushed with wine and good chear and herein was Samson also a type of Christ for thus did they sport themselves with our Saviour Matth. 26 67 68. Then did they spit in his face and buffeted him and others smote him with the palms of their hands Saying Prophecie unto us thou Christ who is he that smote thee and Matth. 27.29 And when they had platted a crown of thorns they put it upon his head and a reed in his right hand and they bowed the knee before him and mocked him saying Hail King of the Jews And they set him between the pillars To wit because there he might be most conveniently seen by the princes and people that were met together but withall by the secret providence of God this was so ordered that he might by thrusting away those pillars pull down the house upon the heads of the Philistines Vers 26. Suffer me that I may feel the pillars whereupon the house standeth that I may lean upon them This he spake to the lad that led him that the lad might think it was onely wearinesse partly through his continuall grinding at the mill and partly through their turmoyling him at present to make themselves sport that made him now desire to rest his hands upon the two pillars Vers 28. And strengthen me I pray thee onely this once O God that I may be at once avenged of the Philistines for my two eyes Thus by his calling upon God for help it was evident that he relyed not upon his grown hair but expected the renewing of his strength merely from God Neither did Samson by seeking to revenge his own wrong take Gods work out of his hand contrary to that precept Rom. 12.19 Avenge not your selves but rather give place to wrath for it is written Vengeance is mine and I will repay it saith the Lord and that because he was a publick person raised of God to punish those that wronged his people and besides what he did now it is likely he did it by the speciall instinct of Gods Spirit Vers 30. And Samson said Let me die with the Philistines and he bowed himself c. This is onely an expression of his contempt of death upon this consideration that he should execute such a remarkable judgement upon the Philistines His primary and direct intention was not such as is theirs that make away themselves but his direct aim was to destroy the Philistines onely he was content to lose his life in an action so advantageous to the people of God and whereby he should give such a deadly blow to their enemies which is expressed in the following words so that the dead which he slew at his death were mo then they that he slew in his life and herein doubtlesse he was a type of Christ who by death overcame death Heb. 2.14 And him that had the power of death which is the devil To which some adde also that dying thus with one hand reaching out to one pillar and the other to another and so bowing himself he did the more fitly shadow forth Christ dying with his hands stretched out upon the crosse John 19.30 When Jesus therefore had received the vineger he said It is finished and he bowed his head and gave up the ghost Vers 31. Then his brethren and all the house of his father came down and took him c. It is indeed strange that the Philistines should yield his body to his kindred to be buried by them But for this we must consider first that happely the Philistines did not know or would not acknowledge that this house fell by Samsons means but rather by some other casualty secondly that the power of the Philistines as also their pride and wrath against Gods people must needs by this fatall blow given to all their princes and so many of the people be much abated and pulled down so that this was no time to domineer over the Israelites or to provoke them by any harsh answer but rather to provide by all means for their own safety thirdly that the hearts of all men are in Gods hands Prov. 16.1 The preparations of the heart of man and the answer of the tongue is from the Lord who might therefore move them to yield Samsons body to his brethren as he did Pilate to yield to the like suit concerning Christ John 19.38 Joseph of Arimathea being a disciple of Jesus but secretly for fear of the Jews besought Pilate that he might take away the body of Jesus and Pilate gave him leave And he judged Israel twenty years See the note chap. 13. vers 1. CHAP. XVII Vers 1. ANd there was a man of mount Ephraim c. All the particular passages related from hence to the end of this book were certainly in the time of some of the forementioned
Judges that not long too after the death of Joshua and not according to the order of time as they are here inserted after the death of Samson Concerning which see the note upon vers 6. Vers 2. And he said unto his mother The eleven hundred shekels of silver that were taken from thee about which thou cursedst c. To wit either by cursing those that had stolen it through the violence of her passion or by adjuring those she spake to under a curse to reveal what was become of it if they knew any thing of it Now the bitternesse of his mothers spirit in cursing thus was doubtlesse the greater because she had superstitiously devoted it to a religious use to wit the making of images for her sonne But yet Micah mentions it as being touched in conscience by way of aggravating his sinne implying the reason why he could no longer detain it In mine own hearing saith he thou didst curse those that had taken thy silver from thee or that did not discover where it was yet wretch as I am hitherto I have detained it but no longer dare I lie under a mothers curse and therefore am I now come to confesse my sinne and to restore again the money to you And his mother said Blessed be thou of the Lord my sonne That is free be thou from my curse my sonne and mayst thou be blessed of the Lord and not cursed because thou hast repented of this fact and so ingeniously dost offer to restore what unadvisedly before thou hadst taken away from me Vers 3. His mother said I had wholly dedicated the silver unto the Lord c. Micahs mother here tells him that she had wholly dedicated the silver unto the Lord Jehovah as it is in the Hebrew and yet withall she addes that it was to make idols for him to make a graven image and a molten image whereby it is evident that in these times when many of the Israelites were become idolaters yet they pretended and intended the worship of the true God in their idol-service not esteeming those dumb and dead images gods but onely representations and remembrances of the true God Some question whether this which she spake of a graven image and a molten image was meant of two severall images that she intended should be made of her silver one graven and another molten or of one image which is called a graven and a molten image onely because they did melt their silver and cast it into the form of an image and then did afterwards polish and finish it with graving tools but that two severall images are here intended is evident in the following chapter vers 18. where it is plain that they are named severally And these went into Micahs house and fetched the carved image the ephod and the Teraphim and the molten image Vers 4. Yet he restored the money unto his mother Though she now gave it him freely yet he would not keep it as fearing the disquiet of his conscience if she would bestow it as she vowed she might but he would be sure to rid his hands of it And his mother took two hundred shekels of silver and gave them to the founder who made thereof a graven image and a molten image c. The other nine hundred shekels were therefore it seems laid out in providing an ephod and other ornaments for the priest in providing their teraphim and whatsoever else was requisite for the idolatrous worship oâ— theâ— false gods Vers 5. And the man Micah had an house of gods c. That is a chappel consecrated to these superstitious devotions and made an ephod under which are comprehended all other garments for the priests and teraphim now these teraphim were a speciall sort of images distinguished by that name from all other sorts of images 2. Kings 23.24 Moreover the workers with familiar spirits and the wizards and the images the teraphim it is in the originall and the idols and all the abominations that were spied in the land of Judah and in Jerusalem did Josiah put away It seems they had the shape of men 1. Sam. 19.13 And Michael took an image and laid in the bed for there also Michaels image is in the originall called teraphim and that they made use of them as oracles and received from them answers what to do in doubtfull cases Ezek. 21.21 The king of Babylon stood at the parting of the way at the head of the two wayes to use divination he made his arrows bright he consulted with images or teraphim Zach. 10.2 The idols or teraphim have spoken vanity and the diviners have seen a lie and have told false dreams and it may well be that this made the Danites enquire at Micahs house concerning the successe of their journey Vers 6. In those dayes there was no king in Israel c. That is in those dayes when Micah did this before related But when was this The time is not expressely set down some conceive this was done after Samsons death and that therefore it is next related in the course of the history but the most probable opinion is that both this and all that followeth to the end of this book were done long before Samsons death and are here onely related apart by themselves that the story of the Judges the main thing intended in the former part of the book might not be interrupted first because it is not probable that the Danites being a populous â—â—be and straitened in their dwelling by reason of the Amorites so long before Judg. 1.34 And the Amorites forced the children of Dan into the mountain for they would not let them come into the valley would stay so many years ere they would look out to enlarge their borders which how they did and how they stole away Micahs gods is related in the following chapter But especially because in the warre of Israel against Benjamin which is largely related in the three last chapters of this book Phinehas ministred before the Lord chap. 20.28 And Phinehas the sonne of Eleazar the sonne of Aaron stood before it in those dayes saying Shall I yet again go out to battel against the children of Benjamin my brother who killed Zimri and Cozbi Numb 25.7 above three hundred years before Samsons death It seems therefore either this was done immediately after the death of Joshua and those elders who all their time kept the people from revolting from God Judg. 2.7 And the people served the Lord all the dayes of Joshua and and all the dayes of the elders that outlived Joshua who had seen all the great works of the Lord which he did for Israel and then the meaning of the words may be there was no King in Israel that there was no ordinary supreme magistrate neither King nor Judge to restrain the people from these wicked courses or else that it was done in the time of some of the Judges that followed next after Joshua and then the meaning of
with all the servants of his Lord. That is with the kings guard whose custome it was to watch at the doore of his house all night Vers 11. And Vriah said unto David The ark and Israel and Judah abide in tents c They used in perillous warres to carry the ark with them into the camp both as a testimony of Gods presence and that they might ask counsel of God as occasion served as is evident 1. Sam. 4.4 and 14.18 and therefore the most of Expositours conceive that accordingly at this time the ark was with Joab in the camp at the siege of Rabbah and that this was the reason why Uriah spake of the arks abiding in tents together with Israel and Judah but yet because it seems not probable that they would carry the ark the signe of Gods presence amongst his people out of the land of Canaan into the countrey of the Ammonites I should rather think that being to speak of the abiding of Israel and Judah in tents in regard that the ark was also in the tent which David had set up for it chap. 6.17 Therefore onely it is that he joyns the ark with Israel and Judah The ark saith he and Israel and Judah abide in tents and my Lord Joab and the servants of my Lord are encamped in the open fields shall I then go into mine house to eat and to drink and to lie with my wife c. But however the drift of these words is evident to wit that Uriah herein rendred a reason why he would not go home to his house namely because he judged it unfit and unreasonable that he should take his ease and pleasure whilest his Generall and his brethren lay abroad in continuall danger in the open fields and then besides there was withall in these words by the providence of God a secret check given to David that Uriah should make conscience of taking pleasure with his own wife at a time when the people of God were in continuall danger and yet David had not scrupled at that very time to satisfie his lust with the wife of Uriah Vers 13. And when David had called him he did eat and drink before him and made him drunk It is not probable that Uriah that had so resolutely refused to feast and frolick with his wife would yeild to do that with the king which he had refused to do with his wife onely when David had invited him to his table he thought it too much to reject the kings favour and therefore resolved to yeild herein to the kings commandment no further then might stand with his resolved course of austerity fully purposing not to let loose himself to any delight or freedome in eating or drinking but we see the event by degrees he was overtaken and eâ—snared contrary to what he had purposed with himself and so was made drink which was that David aimed at hoping that when he was heated with wine he would then go home to his wife which hitherto he had refused to do And at even he went out to lie on his bed with the servants of his lord but went not down to his house He went not to sleep as the night before at the doore of the kings house vers 9. to wit because he had drunk too freely but yet he went not home to his wife but lay in the court amongst the kings houshold servants so that though he were a little overgone with excesse yet he still remembred and stuck to his former resolution of not going home to his wife A passage very observable whilest David used all his skill to get him home doubtlesse his wife was not wanting to act her part too it cannot be thought but that she sent and came to him again and again and solicited him earnestly to come home to her for it much concerned her and yet all this could not move him even when he was drunk he would not home to his house for whence was this doubtlesse there was a secret hand of Providence in it it is like enough he was displeased that he was so causelessely taken off from that noble enterprise of the siege of Rabbah and deemed it unfitting as he had said before to take his pleasure whilest his brethren and fellow souldiers were in such hard service but yet considering how many means were used to overcome him we may well conclude that there was a speciall hand of Providence in the firmnesse of his resolution the Lord intending hereby to counterplot David and not to suffer him to smother his sinne as he desired to have done Vers 16. He assigned Uriah unto a place where he knew that valiant men were To wit that he might be slain by them as David had in his letter commanded There was no reason given in the letter why this plot must be laid for his life it was sufficient to Joab that the king commanded it he knew how much advantage it might be to him to have the favour of his prince and what danger there might be in opposing his commands and therefore he stuck not at doing what he had enjoyned yea and perhaps too remembring what himself had done in the murder of Abner he was the more willing that David should be involved in the same sinne as thinking that he would be the readier to pardon him when himself was become guilty in the sâ—e kind Vers 21. Whâ— smote Abimelech the sonne of Jerubesheth That is Gideon who was called Jerubbaal Judges 6.32 Vers 25. Let not this thing displease thee for the sword devoureth one as well as another c. The time was when Davids conscience smote him for cutting off tho lap of Sauls garment though he was his deadly enemy and yet now his heart being hardened upon his adultery with Bathsheba he could sleight the murder of Uriah and many other of Gods people slain by his means as if it had been a matter of nothing Vers 26. And when the wife of Vriah heard that Uriah her husband was dead she mourned for her husband Considering what shame would have fallen upon her if her husband had lived and the hope she might well conceive of becoming now the wife of so great a Prince as David was we may well think that she was inwardly glad of these tidings but yet the better to conceal her sinne she would not omit the customary wayes that were used in those times of mourning for her deceased husband Vers 27. But the thing that David had done displeased the Lord. This is added to shew the vanity of Davids comforting himself in what was done he chuckered himself now as concluding that now the shame he feared would be prevented and so all would be well But saith the text the thing that David had done displeased the Lord and this he found to be bitternesse in the end little cause had he therefore to be so well satisfied with the secresie of his sinne the Lord being so highly offended with him CHAP. XII
Vers 1. ANd the Lord sent Nathan unto David c. It was now about three quarters of a yeare since David committed that foul sinne with the wife of Uriah for the child she then conceived was now born vers 14. in all which time though doubtlesse his conscience did often gall him yet he strived to harden himself against such fears and onely took care to conceal his sinne that it might not be known which yet he could not do for however he did it secretly and had done what he could to keep it close yet by reason of his marriage with the wife of Uriah c. it began now to be by some suspected and blazoned abroad and therefore Nathan tells him vers 14. that by this deed he had given great occasion to the enemies of God to blaspheme now therefore the Lord in mercy sent Nathan to him that he might be brought to confesse his sinne and unfainedly to rise out of this sad condition There were two men in one citie the one rich and the other poore c. As a Chirurgeon will hide his instrument wherewith he intends to lanch a sore under an handkercheif or some such thing so doth Nathan at first hide his reproof under the vail of a Parable that David might the better be brought to passe sentence against himself in a third person For the intention and application of the Parable it is this by the rich man that had exceeding many flocks and herds he meant David who had very many wives and concubines by the poore man that had nothing save one little ewe-lambe is meant Uriah who had it seems but one wife to wit Bathsheba and she is not onely compared to an ewe-lambe but also to such a lambe as we use to call cade-lambes or cosset-lambes which without a damme are brought up by hand and therefore it is said it was a lambe which he had bought for husbands in those times used to give dowries for their wives and nourished up and it grew up together with him and with his children it did eat of his own meat or as it is in the original of his own morsell implying that though the poore man had but a little yet he gave his darling lambe part of it and drank of his own cup and lay in his bosome which doth sweetly expresse the condition of a wife whom the husband ought to esteem his onely darling and delight and make her a sharer of all that he hath as indeed men are the liker to do when they have but one wife Again whereas it is said vers 4. that There came a travailer into the rich man and he spared to take of his own flock and of his own herd for the wayfaring man that was come unto him but took the poore mans lambe and dressed it for the man that was come to him By this traveller or wayfaring man for whose entertainment the rich man took away the poore mans ewe-lambe is meant the devil by means of whom indeed it was that David incroached upon the bed of Uriah and lay with his wife though he had so many wives and concubines of his own and the allusion is very fit first because the devil may well be compared to a traveller in regard of his continuall traversing the earth from one place to another that he may tempt and seduce men to sinne when the Lord asked Sathan whence he came Job 1.7 he answered from going to and fro in the earth and from walking up and down in it and S. Peter saith 1. Pet. 5.8 that As a roaring lion he walketh about seeking whom he may devoure secondly because hereby is sweetly implyed a notable difference betwixt the temptations of the regenerate such as David was and the sinnes of wicked men to the one the devil comes now and then as a traveller and wayfaring man and finds for the time too good entertainment but in the other he dwels as a Lord and master ruling and reigning in them at all times and thirdly because when men especially such good men as David was do give any entertainment to the devils temptations for the committing of any sinne they feast the devil herewith it is meat and drink to him to winne such men to sinne against God Vers 5. And he said to Nathan As the Lord liveth the man that hath done this thing shall surely die That is he shall not onely restore the lambe fourefold according to the Law Exod. 22.1 If a man shall steal an ox or a sheep and kill it or sell it he shall restore five oxen for an ox and foure sheep for a sheep but besides he shall be put to death Thus David in his wrath threatens a heavier punishment then God in his Law had appointed as accounting it such a mercilesse act and so such a singular wickednesse that fourefold restitution was not punishment enough for so much he expresseth in the following words vers 6. And he shall restore the lambe fourefold because he did this thing and because he had no pity and so unwittingly passeth a most heavy sentence against himself Vers 8. And I gave thee thy masters house and thy masters wives into thy bosome c. That is I advanced thee to such an estate that all that was thy masters was in thy power even his wives and concubines were at thy disposing and indeed it seems kings had in those times many which they took for wives and concubines whom they never carnally knew and of such this might be meant Doubtlesse it was unlawfull for David to marry any of Sauls his father-in-laws wives to wit such as he had carnally known for she that was Sauls wife was Davids mother-in-law and such he might not marry Levit. 18.8 The nakednesse of thy fathers wife thou shalt not uncover it is thy fathers nakednesse either therefore the meaning of these words if meant of such must be onely this that Sauls wives and concubines were in Davids power that he might have taken them though he did it not or if it be conceived that David did indeed take to him any of Sauls wives or concubines we must understand these words I gave onely of Gods bringing them into his power though he made use of his power unlawfully not of Gods approving of this fact of his against the Law as in the like sense this word is used again vers 11. I will take thy wives before thine eyes and give them unto thy neighbour c. Vers 9. Wherefore hast thou despised the commandment of the Lord to do evil in his sight Because when men embolden themselves to do that which they know is contrary to Gods commandment onely because they can do it secretly and no body shall come to know of it and yet they cannot be ignorant that God is priuie to all they do this is an evident argument that in effect they make light of transgressing Gods Law and care not much for displeasing God so no other