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
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
was certainly given them at Shittim it could not be given them when they came to Jordan where they lodged onely one night as it is said here and then passed over the next day and must needs therefore be given them before the spies came back if Joshua went away from Shittim the very next morning after their return But now because it is very improbable that Joshua would appoint the people to prepare to passe over Jordan within three dayes when as yet he could not tell whether the spies would return within that time or no neither was it to any purpose to send them if he had not resolved to wait for their return that according to the information they should give him they might order their journey therefore I conceive rather that the drift of these words is onely to shew that when they removed from Shittim to Jordan Joshua rose early in the morning that day to dispose of all things for their intended journey and not that it was early the next morning after the spies returned And so in this order I conceive those things were done which are here related First after the return of the spies the people being much encouraged by the tidings they brought Joshua commanded the Officers of the people as is noted before chap. 1.10 11. saying Passe through the host and command the people saying Prepare you victuals for within three dayes ye shall passe over this Jordan Secondly when the people had according to this direction made provision for their journey Joshua rose early in the morning and they removed from Shittim and came to Jordan And then thirdly the three dayes being expired after which they had been told they should passe over Jordan and that was the very day it seems when they were come to Jordan Joshua again sent the officers through the host to give direction to the people how they should follow the ark the next day in passing over the river Jordan and this is that which follows in the next verse And it came to passe after three dayes that the officers went through the host c. Vers 3. When ye see the Ark of the covenant of the Lord your God and the Priests the Levites bearing it c. See the note upon Numb 4.15 Vers 4. Yet there shall be a space between you and it about two thousand cubits by measure c. As near as they could guesse by their eye and two thousand cubits was a thousand yards of our measure But why were the people enjoyned in following the ark as it was carried by the Priests before them to lead them over Jordan to keep so farre behind it I answer first That all Expositours do joyntly agree that this was partly to teach them to fear the Lord their God of whose presence amongst them the ark was a signe But secondly another reason is here rendred in the following words Come not near unto it that ye may know the way by which ye must go for ye have not passed this way heretofore The meaning whereof is somewhat questionable for there are some that conceive of these words thus to wit That they were enjoyned to keep thus farre behind the ark to the end they might all the more commodiously see the ark when the Priests went with it into the river Jordan and how the waters of the river were divided before them and so might know the way by which they were to go But I see not how their being two thousand cubits behind the ark could be an advantage for the seeing of this and not rather a hinderance unlesse we suppose that being so farre behind the ark they were upon the asscent of a hill which led down to the river Jordan from whence they might behold how the Priests went on with the ark and entred the river Better therefore I conceive these words may be understood thus Come not near unto it that ye may know the way by which ye must go That is that the Priests bearing the ark may discover a sure and safe passage for you through the river before you come near to enter into it Indeed when the river was divided before them there could be no question of seeing the way they were to go But as yet God did not make known to them the miracle he meant to work but held them as it were in suspence onely intimating the danger of this passage by commanding this distance betwixt the ark and them to the end the Lord by the ark which went before them might find out a safe way for them before they might offer to set a foot in the channel And thus this foregoing apprehension of the danger of the passage might make them with the more admiration and thankfulnesse acknowledge the mercie of the following miracle Vers 5. And Joshua said unto the people Sanctifie your selves c. To wit by endeavouring to bring your hearts to a holy temper vvith all faith and reverence and admiration to observe the great works which God will do for you and happely also by those Legal rites of washing their clothes and keeping themselves apart from their wives formerly likewise enjoyned at the giving the Law See Exod. 19. ver 10. and 15. Vers 7. This day will I begin to magnifie thee in the sight of all Israel Herein was Joshua a type of Christ whom God magnified at his first entrance upon the publick discharge of his Office to wit at his baptisme Mat. 3.16 17. And Jesus when he was baptised went straightway out of the water and lo the heavens were opened unto him and he saw the spirit of God descending like a dove and lighting upon him And lo a voice from heaven saying This is my beloved sonne in whom I am well pleased as he did also afterwards by his many miracles for he was a man approved of God amongst them by miracles and signes and wonders which God did by him in the midst of them Acts 2.22 Vers 8. When you are come to the brink of the water of Jordan ye shall stand still in Jordan This is meant onely of a little stop the priests were to make upon their first setting their feet into the waters of Jordan which had at that time overflowed the banks vers 15. namely till thereupon the Lord had miraculously divided the waters and opened a fair passage for them and the people to go through For that being done the priests went immediately forward with the ark upon their shoulders into the midst of Jordan And then indeed they stood still there till all the people were gone over as it is afterwards expressed vers 17. And the priests that bare the ark of the Covenant of the Lord stood firm on dry ground in the midst of Jordan and all the Israelites passed over on dry ground untill the people were passed clean over Jordan Vers 10. He will without fail drive out from before you the Canaanites and Hittites c. See the note upon
spies had advised to send two or three thousand he had for the better assurance pitched upon the greater number to wit three thousand and those no doubt of his choicest souldiers yet when the men of Ai sallied out the Israelites fled presently before them which shews plainly that God being offended did in an exâ—raordinary manner strike them with astonishment and fear Vers 5. For they chased them from before the gate even unto Shebarim and smote them in the going down That is in the descent of a hill So that it seems the Israelites fled at the first on-set before a man was slain of them being stricken with a strange fear and were onely slain flying Wherefore the hearts of the people melted and became as water That is the whole people of Israel were extremely terrified and dismaid because of the flight of those forces they had sent against Ai. It is strange also indeed that so poore a losse as this for there were but six and thirty slain should drive the whole camp of Israel into such a terrour But God had withdrawn his supporting hand and in this case the most stout and valiant will soon shrink and be afraid Vers 6. And Joshua rent his clothes and fell to the earth upon his face c. To wit because the Canaanites had thus put the Israelites to flight The losse they had received indeed was nothing to speak of for what was the losse of six and thirty men to them that had so many hundred thousand in their Camp But alas it was not their losse so much as the apprehension of Gods displeasure that lay so heavy upon them God had promised that no man should be able to stand before them Chap. 3.16 and that he would without fail drive out the inhabitants of the land before them Chap. 3.10 their flying therefore now before the enemy especially in so inglorious a manner was to them an argument that God was offended with them and so had withdrawn himself from their help and hence was this heavy lamentation even the smallest affliction if it be looked upon as an effect of Gods anger is terrible to the people of God Wicked men onely grieve for the punishment and therefore so long as God visits them with a more gentle hand by way of warning they never regard it But the genuine children of God mourn chiefly still for Gods displeasure which if it be discovered by a frown or the least chastisement it wounds them to the heart Concerning this custome of rending their clothes when they were greatly afflicted for any thing that befell them see the note upon Gen. 37.29 And put dust upon their heads This was another expression of grief which the Jews and other nations likewise in former times used upon any extraordinary occasion of sorrow as we may see 1. Sam. 4.12 Job 2.12 And when they lift up their eyes afarre off and knew him not they lift up their voice and wept and they rent every one his mantle and sprinkled dust upon their heads towards heaven Ezek. 27.30 And shall cause their voice to be heard against thee and shall cry bitterly and shall cast up dust upon their heads and shall wallow themselves in the ashes and was practised at this time by Joshua and the elders of Israel 1. by way of humbling themselves before God even to imply what Abraham in expresse words acknowledged Gen. 18.27 that they were but dust and ashes not worthy to appear before God or to speak unto him 2. By way of imploring Gods mercy to them in regard of the frailty of their condition according to that expression which Job useth Job 10.9 Remember I beseech thee that thou hast made me as the clay and wilt thou bring me into dust again and David Psal 103.14 For he knoweth our frame he remembreth that we are but dust and 3. By way of representing their miserable and sad condition which with words they were not able sufficiently to expresse even that they were brought down to the very dust to a low and poor and despised condition and were indeed in a manner as so many dead men Vers 7. And Joshua said Alas O Lord God wherefore hast thou at all brought this people over Jordan c. Some expositours seek to give such an interpretation to these words as may wholly clear Joshua from that which the words seem to intend to wit an impatient expostulation with God for bringing the Israelites over Jordan that he might there deliver them into the hands of the Amorites to destroy them and to that end they make the meaning of his words to be onely this That he desired to know of God what it was wherewith he had provoked him to deliver them up into the power of their enemies over whom otherwise they should have been victorious as if he had said It is not O Lord without cause that thou hast withdrawn thine assistance from us and suffered these uncircumcised people to put us to slight and therefore make known to us we beseech thee what the sinne is whereby we have forfeited those promises thou hast made to us of driving out the inhabitants of this land before us And so likewise they understand the following clause would to God we had been content and dwelt on the other side Jordan as intended onely to imply how much better it had been for them to have stayed in the land without Jordan then to be brought over Jordan to be destroyed by the inhabitants there And indeed it cannot be well thought that either Joshua did indeed think that God had brought them over Jordan purposely that the Canaanites might there destroy them or that he intended to contest and quarrell with God for dealing so with him or that he so much as wisht indeed that they had not come over Jordan Well but yet the words do manifestly imply more then an humble desire of knowing what the sinne was wherewith they had provoked God to let the enemie prevail over them Wherefore hast thou at all brought this people over Jordan c. are manifestly words of Expostulation with God and therefore I conceive that thus we must understand them to wit that though Joshua did not think indeed that God had a purpose to deliver them into the power of the Canaanites but meant onely to plead with God for his poore people that he would not repent of the good he had promised he would do for them nor suffer the Canaanites to prevail over them yet in expressing his desire herein being carried away with his passion and sorrow he brake forth beyond the bounds of that modesty and reverence wherewith it is fit that men should expresse their desires when they addresse themselves to supplicate the great God of heaven and earth Vers 9. And what wilt thou do unto thy great name To wit because if thy people be cut off the idolatrous Canaanites will hereupon take occasion to blaspheme thy name saying as Deut.
hath pronounced against the people of this land requires that you should be cut off as well as the rest yet because of the oath which we have taken this curse shall be upon you in bondage and not in death And indeed here was that curse literally fulfilled in the Gibeonites which Noah pronounced against the Canaanites in generall Gen. 9.25 And he said Cursed be Canaan a servant of servants shall he be unto his brethren CHAP. X. Vers 1. ANd how the inhabitants of Gibeon had made peace with Israel and were among them This is mentioned as the last and greatest cause of the fear of the king of Jerusalem and his people to wit the report they had newly heard that the inhabitants of Gibeon had made peace with Israel and were among them Now by these last words and were among them two things may be implyed to wit First that they were not onely confederate with them but also had become one people with them having incorporated themselves with the Israelites to live under the same laws and government with them And secondly that hereupon they had peaceable intercourse one with another the Israelites having free admission into their cities mentioned chap. 9.17 and the Gibeonites having liberty to go and come to and from the Israelites as being now reputed their subjects and servants Vers 2. They feared greatly because Gibeon was a great city as one of the royall cities c. That is both the king of Jerusalem and his people were exceedingly afraid because Gibeon was a very great city very little inferiour to any of the cities that had kings reigning in them And indeed considering first what an advantage it might be to the Israelites to have these cities delivered up to them both for the supply they might have from thence of all things requisite for them and the shelter they might have there from thence to infest the neighbouring cities and secondly what full information they might receive from the Gibeonites concerning the state of the whole land and all the cities therein and thirdly how dangerous their revolt might be to move other cities to do the like no wonder it is though these tydings concerning the Gibeonites did greatly dismay them Vers 4. Come up unto me and help me that I may smite Gibeon c. These kings together with others inhabiting in other parts of Canaan had before entred into a confederacy to go with their united forces against the Israelites chap. 9.1 But now these that dwelt â—igh to Gibeon hearing that the Gibeonites were fallen off to the Israelites are first called together to go against Gibeon Nor need it seem strange that they should resolve thus first to begin with them First because as the timely surprising of these cities of the Gibeonites would be a notable means to secure their own cities so the delivering them up to the Israelites would open a way to their certain ruine Secondly because it was fit that some speedy course should be taken to make all other cities afraid to fall off to the Israelites as the Gibeonites had done Thirdly because they were not so afraid to encounter with these their neighbours as with the Israelites and hope that by prevailing against these they should both daunt the Israelites and encourage their own people and Fourthly because their wrath against these neighbours for revolting from them was so exceeding great that in case they should weaken themselves by spending their forces upon them yet so they might be revenged upon them first they did not so much care Vers 6. And the men of Gibeon sent to Joshua to the camp to Gilgal saying Slack not thy hand c. To wit before they were besieged so soon as they heard these kings were coming against them Vers 7. So Joshua ascended from Gilgal he and all the people of warre with him c. Considering how little assurance Joshua could have that the Gibeonites would not some way deal treacherously with him and what cause he had to fear lest his own souldiers should not be very chearfully forward to fight for the defence of those whom themselves ere-while would have destroyed it is much that Joshua should thus readily go to aid the Gibeonites But then on the other side if we consider of how great importance it was for the Israelites to get the cities of the Gibeonites into their power and how also in point of conscience Joshua was bound to relieve them that had now yielded up themselves to be their servants it will easily appear that Joshua was bound with all speed to go up and raise the siege of Gibeon and when he had done his duty herein to leave the successe to God Yea and it may be too he enquired of God and received from him that encouragement set down in the following verse before he undertook this expedition for the relief of Gibeon And the Lord said unto Joshua Fear them not for I have delivered them into thine hand c. Vers 9. Joshua therefore came unto them suddenly and went up from Gilgal all night To wit that he might surprise them suddenly but yet from hence we cannot conclude that they were but one night a marching from Gilgal to Gibeon Vers 11. And it came to passe as they fled from before Israel and were in the going down to Beth-horon that the Lord cast down great stones from heaven upon them c. It is said in the foregoing verse that the Lord chased them along the way that goeth up to Beth-horon and yet here now it is added that the Lord slew them with hailstones as they were in the going down to Beth-horon the reason whereof may be because there was an upper and a nether Beth-horon 1. Chron. 7.24 by both which it seems the Canaanites fled at this time when they were chased by the Israelites for though it be said in that place of the Chronicles that these towns were after built by one Sherah a famous woman of the stock of Ephraim yet we must know that it is usuall in this story to speak of places in the land of Canaan by the names that were afterwards given them by the Israelites yea and perhaps too there might be at this time an upper and a nether Beth-horon though by that Sherah they were afterwards rebuilt beautified and fortified as for this storm of hail that fell upon the Canaanites it was miraculous in a twofold regard first in regard of the exceeding greatnesse of the hailstones which were of such a mighty bignesse and weight that they brained and killed the Canaanites upon whom they fell so that they were more which died with the hailstones then they which the children of Israel slew with the sword and secondly in regard they were so ordered and levelled as I may say by the hand of Gods providence that though the Israelites pursued the Canaanites so closely that here and there they must needs be mingled amongst them yet they onely fell upon the
Canaanites and touched not one of the Israelites Vers 12. Then spake Joshua unto the Lord in the day when the Lord delivered up the Amorites c. For the better understanding of this miraculous passage concerning Joshuas commanding the sunne to stand still we must know first That whereas it is said in the first place that Joshua spake to the Lord thereby is meant that he did first pray unto the Lord that this miracle might be wrought and that to the end they might have the more time to pursue and destroy the Amorites and then by the same speciall instinct of Gods spirit that moved him to desire this of God being fully assured that God had heard his prayer and that what he desired should be done he commanded the sunne to stand still c. secondly That whereas in the next clause it follows and he said in the sight of all Israel Sunne stand thou still c. this is added to shew the assurance of his faith because he was so undoubtedly perswaded that God would certainly do what he had prayed for and desired the people should take notice of it for their future encouragement openly in the presence of all the people he looked up to the heavens and speaking as it were to the sunne said Sunne stand thou still c. and happely with relation to the peoples gazing upon him when in so strange a manner they saw him look up to the sunne and command the sunne to stand still this phrase is used and he said not in the audience but in the sight of all Israel Sunne stand thou still c. thirdly That for the words themselves which Joshua spake Sunne stand thou still upon Gibeon and thou moon in the valley of Ajalon there is nothing can be certainly concluded but that he did as it were adjure the sunne and moon by the Almighty power of God to stand still just in the place wherein they were when he spake unto them that so the sunne might still give light till they had made an end of pursuing and destroying their enemies and that hereby must needs be intended the stay of the whole body of the moveable heaven together with the sunne and the moon for it cannot be meant of staying that peculiar motion of the Orbs of the sunne and moon whereby they move severally from the west to the east for the lengthening of the day could not depend upon that but it must be meant of the motion of the heaven whereby the sunne and moon together with all the other heavenly Orbs are carried about by the motion of the supreme Sphere in the space of foure and twenty houres from the east to the west Some indeed would conclude from these words that it was at noon day when Joshua commanded the sunne to stand still namely because it was when the sunne was right over Gibeon as the words they say implie Sunne stand thou still upon Gibeon and that therefore also it is said vers 13. so the sunne stood still in the midst of heaven and then they take the next clause to be added and thou moon in the valley of Ajalon by way of expressing the same thing in other words to wit that the moon also should stand still and not bring in night upon them Again others would inferre from these words that it was towards sunneset when Joshua commanded the sunne to stand still and that first Because it is most probable that the fear of want of daylight to pursue the enemie when he saw the sunne decline apace towards its setting was the occasion that moved Joshua to desire this miraculous stay of the sunne and secondly Because the words seem to implie that he saw the moon also when he said and thou moon in the valley of Ajalon as indeed about the new of the moon it is usually seen towards sunne-setting But I say neither of these can be gathered from the text The drift doubtlesse of Joshua was onely to expresse that the heavenly Orbs should stand still to the end the sunne might not set but continue still to give them light in those parts onely the more rhetorically to set forth the wonder of the miracle he mentions both sunne and moon the two great lights of heaven together with Gibeon and Ajalon two places not farre distant one from another Sunne stand thou still upon Gibeon and thou moon in the valley of Ajalon Vers 13. Is it not written in the book of Jasher That is in the book of the upright which seemeth to have been some historie or continued chronicle of the memorable acts of Gods worthies in those times which is now lost it is mentioned again 2. Sam. 1.18 So the sunne stood still in the midst of heaven and hasted not to go down a whole day So that this day was twice as long as it should otherwise have been Vers 14. And there was no day like that before it or after it that the Lord hearkened to the voyce of a man c. For though in Hezekiahs time the day was miraculously lengthened by the sunnes going backward 2. Kings 20.11 And Isaiah the Prophet cried unto the Lord and he brought the shadow ten degrees backward by which it had gone down in the diall of Ahaz yet it was not lengthened so much by farre as this was to wit not above two houres and a half and besides that was not done upon the motion of a man desiring it and after prayer commanding as it were that it should be so as this was which is that which is here principally intended and therefore is it that the prophets do often allude to this where they speak of the great things which God had done or would do for his people Hab. 3.11 The sunne and moon stood still in their habitation at the light of thine arrows they went and at the shining of thy glittering spear and Isa 28.21 For the Lord shall rise up in mount Perazim he shall be wrath 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 15. And Joshua returned and all Israel with him unto the camp at Gilgal It is evident that the severall passages related in the sequel of this chapter were done before they returned to the camp at Gilgal We must therefore know that here is set down beforehand the issue of this warre and then afterward the Authour proceeds to relate the particulars and then concludes with these very words again vers 43. And Joshua returned and all Israel with them unto the camp at Gilgal Vers 21. And all the people returned to the camp to Joshua at Makkedah in peace The settled camp of the Israelites was in Gilgal as is evident by that which is said before vers 15. And Joshua returned and all Israel with him to the camp at Gilgal But because Joshua with the greatest part of the armie which he had brought out to raise the
spoken an expression this is therefore much like that Jer. 2.12 Be ye astonished O ye heavens at this and be horribly afraid be ye very desolate saith the Lord. Vers 29. Joshua the sonne of Nun the servant of the Lord dyed being an hundred and ten years old It is manifest there were but foure hundred and eighty years betwixt the building of the Temple and the Israelites coming out of Egypt 1. Kings 6.1 And it came to passe in the foure hundred and fourescore years after the children of Israel were come out of the land of Egypt in the fourth yeare of Solomons reigne over Israel in the moneth Zif which is the second moneth that he began to build the house of the Lord of which yielding fourty years to their travels in the wildernesse and then to Othniels government fourty years Judges 3.11 to Ehuds eighty years verse 30. to Shamgars some few moneths vers 31. to Deborah and Barak fourty Judges 5.31 to Gideon fourty Judges 8.28 to Abimelech three Judges 9.22 to Tolah three and twenty Judges 10.2 and to Jair two and twenty years verse 3. to Jephthe six Judges 12.7 and Ibzan seven verse 9. and Elon ten verse 11. and Abdon eight verse 14. to Samson twenty Judges 15.20 to Elie fourty 1. Sam. 4.18 to Samuel and Saul fourty years Acts 13.21 to David fourty 1. Kings 2.11 and then foure to Solomon ere he began the temple all together make foure hundred sixty and three and then the most left for Joshua will be seventeen though there should be no interregnum between the Judges Vers 32. And the bones of Joseph which the children of Israel brought up out of Egypt buried they in Shechem c. Joseph had commanded the Israelites to carry his bones with them out of Egypt Gen. 50.25 which accordingly they did Exod. 13.19 Here now we are told where they buried his bones to wit in Shechem in a parcell of ground which Jacob bought of the sonnes of Hamor the father of Shechem for an hundred pieces of silver Which was doubtlesse the parcell of a field mentioned Gen. 33.19 which Jacob bought of Hamor the father of Shechem and which when he lay upon his deathbed he gave to Joseph as a speciall legacy Gen 48.22 and this might well be the reason why they buried Josephs bones here whereas it is evident that his forefathers and their wives too were buried in the cave of Machpelah Gen. 49.29 30 31. I am saith Jacob to be gathered unto my people Bury me with my fathers in the cave that is in the field of Ephron the Hittite In the cave that is in the field of Machpelah which is before Mamre in the land of Canaan which Abraham bought with the field of Ephron the Hittite for a possession of a burying place There they buried Abraham and Sarah his wife there they buried Isaac and Rebekah his wife and there I buried Leah to wit because it was the inheritance peculiarly bequeathed him by his father Indeed by the words of Stephen Acts 7.15 16. it might seem that all the Patriarchs the sonnes of Jacob and so Josephs bones amongst the rest were buried not in the field which Jacob bought Gen. 33.19 but in the burying-place which Abraham bought of Ephron in Machpelah Gen. 23.17 18. For though Stephen saith they were buried in a field bought of the sonnes of Emor the father of Sichem yet withall he saith expressely that they were buried in a Sepulchre purchased by Abraham Acts 7.15 16. So Jacob went down into Egypt and died he and our fathers and were carried over into Sichem and laid in the sepulchre which Abraham bought for a summe of money Now we reade of no burying place which Abraham bought but that of the cave of Machpelah which he bought of Ephron the Hittite Gen. 23.16.17 c. wherein it is evident Gen. 49.29 30 31. that Abraham and Sarah and Isaac and Rebekah and Jacob Leah were buried but to this I answer that many of our best Expositours are of opinion that this place in the Acts of the Apostles is corrupted by the carelesnesse or rather the mistake of those that transcribed the copies yet because it is dangerous to allow that the Greek copies of the new Testament are generally falsified in any one passage I think it is better answered that though Stephen said that the fathers were laid in the sepulchre of Abraham bought for a summe of money of Emor the father of Sichem yet he meant onely thereby that they were laid in the Sepulchre which the posterity or the sonne of Abraham bought of the sonnes of Emor and that was Jacob because that which the sonne doth the father may be said to do in him and if so then it seems that the bones of the other Patriarchs the sonnes of Jacob were buried here together with Josephs At what time they buried Josephs bones here it is not expressed yet by the last clause of this verse where it is said of this parcell of ground and it became the inheritance of the children of Joseph it appears that it was done after they had rest in the land and had divided the whole countrey of Canaan amongst the tribes and so this part of Canaan where this parcell of land lay falling then by lot to the sonnes of Joseph to whom Jacob at his death had bequeathed it here they buried the bones of their father Vers 33. And they buried him in a hill that pertained to Phinehas his sonne which was given him in mount Ephraim Because the cities that fell to the priests by lot were taken out of the tribe of Judah and out of the tribe of Simeon and out of the tribe of Benjamin chap. 21.4 and thence it might seem strange that Eleazar or Phinehas his sonne should have any inheritance in mount Ephraim wherein for that cause Eleazar the high priest should be buried since mount Ephraim belonged to the sonnes of Joseph therefore in the last clause of this book it is expressely said that it belonged to Phinehas by warrant of a speciall and extraordinary gift and not by the designement of the lot which was drawn forth for the priests it was given him in mount Ephraim Whether this hill was given to Eleazar or Phinehas it is not fully and clearly expressed the words seem rather to imply that it was given to Phinehas they buried him in a hill which pertained to Phinehas his sonne which was given him in mount Ephraim but yet it may be that the place where Eleazar was buried is here said to be the hill of Phinehas or a hill that pertained to Phinehas not because it did not first pertain to Eleazar but with relation to future times whence it seems it was usually called the hill of Phinehas and the reason that Expositours give why this place in mount Ephraim was by extraordinary gift conferred upon the high priest whereas the priests had their dwellings by lot in the other tribes above mentioned are
why they had done it they could have nothing to say for themselves Vers 3. But they shall be as thorns in your sides See the note Numb 31.55 Vers 5. And they called the name of that place Bochim and they sacrificed there unto the Lord. Though by divine dispensation or at least Gods conniving at it the faithfull servants of God did sometimes sacrifice in other places then the Tabernacle for so did Samuel at Mizpeh 1. Sam. 7.6 and Gideon in Ophrah Judg. 6.24 yet there is no necessity that can force us to say it was so here For this Bochim might be in Shiloh or near about it where the Tabernacle was as is noted above vers 1. Vers 6. And when Joshua had let the people go the children of Israel went c. In the following part of this chapter is laid down in generall the summe of the whole book to wit Israels idolatrie and Gods dealing with them both in punishing them and delivering them again But the death of Joshua and the Elders which had seen the works of the Lord made way to this defection of Israel and therefore the story first begins with that and tells us how Joshua dismissed them from the camp where they had as yet continued together and sent them every tribe to their own portion which by lot in the late division of the land God had given them Vers 9. And they buried him in the border of his inheritance in Timnath-heres Josh 24.30 it is called Timnath-serah Vers 10. And there arose another generation after them which knew not the Lord nor yet the works which he had done for Israel We need not inquire whether there were none now alive that knew the works of the Lord for there might be some that did as doubtlesse there were some likewise that did not fall away with the rest to the worship of idols and yet it might be said that there arose another generation that knew not the Lord c. namely because the greatest number was of that generation that had not seen the works of the Lord to wit those works which he did in Egypt yea many of them not those works which he did at their entrance into Canaan the dividing of Jordan c. and these they were that knew not the Lord that is effectually as the other generation had done who by the sight of Gods wondrous works were brought truly to fear the Lord. Vers 11. And the children of Israel did evill in the sight of the Lord and served Baalim That is the severall gods of the nations whom they called Baalim For Baal signifieth a Lord hence were those names so frequent amongst the great men of Carthage of Hannibal and Asdrubal and many others whereupon they called God by way of excellency Baal that is the Lord and when they came by degrees to fall to idolatry every man of renown that after his death was worshiped as a god was called Baal and by some of those eastern nations Bell Esa 46.1 Bell boweth down Nebo stoopeth yea and the severall planets which by the Chaldean Astrologers were said to rule in their severall houses in heaven were called Baalim that is Lords or rulers and so all the severall gods of the Chaldeans Syrians and Canaanites yea and severall idols and images of these gods were called Baalim Vers 13. And they forsook the Lord and served Baalim and Ashtaroth The goddesse of the Sidonians 1. Kings 11.5 And Solomon went after Ashtaroth the goddesse of the Sidonians 2. Kings 23.13 And the high places that were before Jerusalem which were on the right hand of the mount of corruption which Solomon the king of Israel had builded for Ashtaroth the abomination of the Sidonians and of the Philistines 1. Sam. 31.10 And they put his armour in the house of Ashtaroth yet it seems as Baalim was the common name of all their gods so was Ashtaroth the common name of all their goddesses Vers 10. And he delivered them into the hand of the spoilers that spoiled them he sold them into the hand of their enemies round about c. That is not onely suffered the enemies to enter upon the land carry away their goods whereby as with a gentler rod he did at first chastise them but at last he gave their persons also into the hands of those that made warre with them to be their bondslaves as a man should sell his child to be a servant or slave so did the Lord passe away the right which he had in them and put them under the power of the enemie who also sold them away here and there when they pleased Psal 44.12 Thou sellest thy people for nought and dost not increase thy wealth by their price Vers 16. Neverthelesse God raised up judges that delivered them c. That is God stirred up men to undertake the avenging of them upon their enemies and to govern them according to the Laws of God and advanced them above others with the gifts of his Spirit that they might be fit for those great imployments Vers 17. And yet they would not hearken unto their Judges but they went a whoring after other gods c. That is for a while they hearkned unto them but not constantly within a while after they returned unto their evil wayes as it is more fully expressed vers 18 19. As for this phrase of going a whoring after other gods it is used frequently in the Scripture to imply mens unlawfull and base joyning of their souls to idols that were formerly entred into a covenant with God and therefore should have kept themselves solely to him as a wife to her husband and the rather doubtlesse is the blind mad and unreasonable zeal of idolaters compared to the violent and incorrigible lusts of whoremongers because as they that are once inflamed with those lusts are as men bewitched no counsell or perswasion doth any good upon them they care not what they spend what pains they take into what inconveniences they cast themselves so they may satisfie their lusts so it is with idolaters so bewitched they are that there is no disswading them no charge toil or danger can make them give over this abominable sinne Vers 18. For it repented the Lord because of their groanings c. See the note Gen. 6.6 Vers 19. And they returned and corrupted themselves more then their fathers Before it was said vers 19. that they returned quickly out of the way which their fathers walked in which was meant of that generation which was immediately after those that in the dayes of Joshua and the godly Elders after him continued constant in the true Religion but this is now spoken of the children of those that in the following generation did apostatize from the true worship of God these their children though for a time during the life of their Judges they made a show of repentance and forsaking their idolatry yet when their Judges were dead they soon returned again
doubt because his faith was also accompanied and assaulted with doubtings and fears as we may see by Deborahs answer in the following verse wherein she discovered what a fault it was so doubtfully to yield to what God had enjoyned him Vers 9. The journey that thou takest shall not be for thine honour for the Lord shall sell Sisera into the hand of a woman Thus she yields to go with him but withall shews him that because of his distrustfulnesse and fear the Lord would now deprive him of a great part of that glory he should otherwise have had Because he would not undertake the enterprise without the support and encouragement of a womans presence therefore a woman should carry away a great part of the honour of this victory to wit Jael the wife of Heber into whose hands Sisera should fall and by whom he should be slain Vers 10. And Barak called Zebulun and Naphtali to Kedesh c. The chief strength therefore of the army consisted of those that by Barak were gathered together out of these two tribes whence also is that chap. 5.18 Zebulun and Naphtali were a people that jeoparded their lives unto the death in the high places of the field where yet that some of the other tribes did also voluntarily joyn in this warre made against Sisera Deborah in her song doth plainly acknowledge vers 14. Out of Ephraim was there a root of them against Amalek after thee Benjamin among thy people Out of Machir came down governours c. Vers 11. Now Heber the Kenite which was of the children of Hobab the father in law of Moses had severed himself from the Kenites c. Because the Kenites were seated amongst the children of Judah chap. 1.16 lest we should wonder at the mention that is made in the following part of this chapter of Heber the Kenite dwelling near Kedesh in the tribe of Naphtali this is here premised concerning this Heber to wit that for some reasons not expressed in the text he had severed himself from the rest of the Kenites and pitched his tent amongst the tribe of Naphtali as indeed the Kenites it seems did alwayes dwell not in houses but in tents Vers 15. And the Lord discomfited Sisera c. For though the Israelites prevailed by force of arms yet it was of God that they did prevail Prov. 21.31 The horse is prepared against the day of battell but safety is of the Lord. Besides Josephus reports that the Lord sent a terrible tempest wherewith the Canaanites being both terrified and disordered the Israelites did the more easily put them to flight and indeed some such thing those words seem to intend chap. 5.20 They fought from heaven the starres in their courses fought against Sisera Vers 17. For there was peace between Jabin the king of Hazor and the house of Heber the Kenite Though the Kenites came in with the Israelites and were in a manner incorporated amongst them professing the same religion and worshiping the same God and living with all love and amity with them yet Jabin was willing to grant peace to them onely perhaps taking some certain tribute of them by way of acknowledging his sovereignty whilest he oppressed the Israelites with all manner of cruelty First because they lived as sojourners amongst the Israelites and laid no claim to the land Secondly because they were found to be given to a peaceable pastorall kind of life and not like to rise up in rebellion against him Thirdly because the Lord turned the heart of this heathenish king towards them and that happely because they had kept themselves pure from those idolatrous and sinfull courses whereunto the Israelites had plunged themselves that so in them his people might see wherefore it was that the Lord had brought such miseries upon them Vers 18. And Jael went out to meet Sisera and said unto him Turn in my lord turn in to me fear not The event discovers plainly that she intended his ruine and therefore though her words may be interpreted so as if she intended that she would not have him be afraid but commit himself to her custody yet since she could not but know that her words would be understood by him as if she intended that in her tent he might and should be safe I see not what can be said herein to quit her from sinne but onely that what she did herein she did by virtue of an extraordinary warrant and authority from God And when he had turned in unto her into the tent she covered him with a mantle To wit as pretending herewith to cover him and hide him in case any of those that pursued him should come in thither or else to keep him warm being now in a great heat by reason of his flying on foot from those that followed him or else that he might the more readily fall asleep that she might do to him what no doubt already she had purposed with her self Vers 19. And she opened a bottle of milk and gave him drink Though he asked for water which men in great heat and thirst do especially desire yet she fetched a bottle of milk and gave him of that either thereby to testifie her great respect of him that so he might the more securely confide in her or else because milk when men that are hot drink largely of it doth naturally encline men to sleep and that she desired to bring him to that then she might do to him what whilest he was awake she could not hope to do and therefore when Deborah commends Jael this is particularly expressed as an act of speciall prudency and policy chap. 5.25 He asked water and she gave him milk she brought forth butter in a lordly dish Vers 21. And Jael Hebers wife took a nail of the tent c. That is a pin or nail of iron or pointed with iron wherewith the tent being stretched forth was fastened to the ground And for this act of hers she is pronounced blessed by the Spirit of God chap. 5.24 and therefore there is no question to be made of the lawfulnesse of that she did for though it is said vers 17. There was peace between Jabin and the house of Heber yet that is not to be understood of any mutuall league for princes do not use to enter into treaties of that nature with men of such inferiour rank whom they have no cause to fear but onely that Jabin had happely upon the promise of some yearly tribute yielded that his house should live in peace However Jael might know of the prophecy of Deborah that God had now determined to put an end to his tyranny and besides she might now be moved by a speciall and extraordinary instinct of the Spirit of God which must needs be a sufficient warrant for her both to insnare this captain by policy and afterwards to take away his life as an enemy appointed to destruction and the rather that hereby she might approve her self a true member
were a people that jeoparded their lives unto the death in the high places of the field That is in mount Tabor whither Barak was sent to fight with Sisera chap. 4.6 Go and draw toward mount Tabor and take with thee ten thousand men of the children of Naphtali and where though they saw how great a disproportion there was betwixt their forces and the strength of the enemy yet they were content to hazard their lives in this cause of God and his people how desperate soever their attempts might seem in the eye of reason Vers 19. The kings came and fought then fought the kings of Canaan in Taanach by the waters of Megiddo That is Jabin and his confederate kings who came to help Jabin against the Israelites either in their own persons or by their forces and this is here expressed to note the base faithlessenesse of those tribes that were not so forward to aid their brethren as the heathens were to help one another and yet they were many of them of different religions and served severall gods Nor need it seem strange that these kings are said to have fought against the Israelites in Taanach by the waters of Megiddo whereas before chap. 4.6 7. the story seemed to imply that the battell was fought about mount Tabor and the river Kishon which is also confirmed Psal 83.9 Do unto them as to the Midianites as to Sisera as to Jabin at the brook of Kishon for to this I answer first that Taanach and Megiddo were not farre from mount Tabor and the river Kishon for though Taanach and Megiddo belonged to the half tribe of Manasseh within Jordan chap. 1.37 Neither did Manasseh drive out the inhabitants of Bethshean and her towns and Taanach and her towns nor the inhabitants of Megiddo and her towns yet they stood within the compasse of Issachars portion and that bordered upon Zebulun where mount Tabor was Josh 17.11 And Manasseh had in Issachar and in Asher Bethshean and her towns and the inhabitants of Taanach and her towns and the inhabitants of Megiddo and her towns And secondly that it may well be that the Canaanites being put to the worst about mount Tabor where they did first pitch battell they might retire or fly to Taanach and there making a stand might renew the battell again and so were there wholly discomfited They took no gain of money The meaning of this clause may be that these Canaanites came for the love of the cause and not for gain and so proffered to serve freely without pay as thirsting for bloud more then money or at least resolving to pay themselves out of the riches of the Israelites and that withall it proved truer then they were aware of because that in stead of gaining any thing they lost all Vers 20. They fought from heaven the starres in their courses fought against Sisera It seems and so Josephus reports this battell that there was some terrible extraordinary storm of thunder hail and rain which being by the ordinary course of nature from the influence of the starres they as Gods host Deut. 17.3 are here said from their severall places and courses like souldiers that observed both rank and file to have fought against Sisera and that from heaven as souldiers that have gotten the advantage of the ground Vers 21. The river Kishon swept them away that ancient river the river Kishon That is that river so famous of old the river Kishon and it may be said to have swept them away either because in their flight they attempted to get over the river and so were drowned and carried away by the stream or else because through the inundation of the river caused by the storm that God sent at that time their dead carcases that lay on the land about the river were by the sweeping floud carried away O my soul thou hast troden down strength That is O Deborah thou hast troden down strength to wit the strength of the enemie for the Hebrews do usually put the soul for the whole man and happely she might also have respect herein to the successe of her prayers Vers 22. Then were the horse hoofs broken by the means of the pransings of their mighty ones The drift of this clause may be either to set forth the mighty strength of the enemie in regard of the goodly troops of horses which they had horses that were so lusty and full of mettle and courage that they even brake their hoofs sometimes with their pa wings and pransings that so the greater glory might redound unto God who had made them victorious over so potent an enemy or else to set forth the violence of their flight when they were routed by the Israelites which was such that they brake their very hoofs with running Vers 23. Curse ye Meroz said the angel of the Lord curse ye bitterly the inhabitants thereof c. This Meroz is probably thought to have been some citie or town near the place where the battel was fought the inhabitants whereof might have been many wayes helpfull to the Israelites in the battel which they fought with Sisera Jabins Generall and that therefore whereas the other tribes that sent no aid to Barak are onely reproved there is a curse yea a bitter curse pronounced against these and that by warrant of an expresse command which Deborah had received from an Angel who had it seems amongst other things revealed this unto her either before or immediately after the battell Curse ye Meroz said the Angel of the Lord curse â—e bitterly the inhabitants thereof And because they might be ready to alledge that there was no hope that the Israelites should prevail against such a mighty Prince and for them to have risen up against him without hope of prevailing would have been onely to provoke him to their utter ruine to take away this excuse from them this is expressely mentioned as the reason why this curse is denounced against them because they came not to help the Lord to help the Lord against the mighty The more mighty their adversary was the more need had their brethren of their help and to hide themselves from their brethren because they were so puissant argued manifest distrust of Gods assistance How this curse here denounced against this people fell upon them we reade not but that it was not without effect even this affords some probable ground of conjecture that of this Meroz we find not after this the least mention in any story of succeeding times Vers 24. Blessed above women shall Jael the wife of Heber the Kenite be c. That is she shall be highly extolled and applauded and many blessings shall be wished to her Vers 25. She brought forth butter in a lordly-dish That is cream in a goodly great bowl suitable to his greatnesse and dignity Vers 31. But let them that love him be as the sunne when he goeth forth in his might That is as the sunne when it riseth in a clear
conceive how is it possible that we should determine any thing concerning their names Sufficient it is for us to know that even in this regard the angel might well answer Manoah that his name was secret or wonderfull that is that it was a thing not to be revealed and therefore not to be enquired into or a thing too wonderfull for him to understand or that as the other angels so he also had no other name but this that he was one of those ministring spirits whom God did continually employ in the effecting of many wonderfull works for his people with respect whereto therefore it may well be that vers 19. it is expressely noted that the angel did wondrously But now granting what was formerly said that this angel of the Lord was the Sonne of God the great angel of the Covenant it must needs seem the lesse strange that he should tell Manoah that his name was secret and not to be searched into or wonderfull and incomprehensible and that because first as he is very God his name that is his essence or being is infinitely above our understanding it is a secret we must not prie into it is too wonderfull for us onely we know of him what by his word and works he hath been pleased to reveal to us and that is enough to astonish any man that will seriously ponder it with himself and secondly as he was appointed of God to be in our nature the mediatour between God and man there was nothing in him nor nothing that was to be done by him but was every way wonderfull whence it is that the prophet said of him His name shall be called wonderfull Isa 9.6 Vers 19. So Manoah took a kid with a meat-offering and offered it c. Neither the person sacrificing nor the place where they offered this sacrifice were warrantable by the law but the allowance of the angel vers 16. If thou wilt offer a burnt offering thou must offer it unto the Lord was warrant sufficient Vers 20. For it came to passe when the flame went up towards heaven from off the altar c. Because there is no mention made either of wood or of fire that was brought by Manoah for the offering of this sacrifice therefore many Expositours hold that by the ministerie of the angel there came fire out of the rock to consume the burnt offering as it was before in Gideons sacrifice chap. 6.21 But that cannot certainly be concluded from thence However it was doubtlesse the angels ascending up in the flame of the altar that was the principall miraculous work whereby the angel did discover what he was to Manoah and his wife and methinks too this is one of the strongest evidences to make it most probable that this angel was the Sonne of God and that because his going up to heaven in the flame of the sacrifice did most sweetly represent and shadow forth the office of Christ the great Angel of the covenant whose work it is to present all our services before God and to procure them to be graciously accepted of him Vers 22. And Manoah said unto his wife We shall surely die c. See the note chap. 6.22 Vers 23. But his wife said unto him If the Lord were pleased to kill us he would not have received a burnt offering c. By three severall arguments doth Manoahs wife comfort him first from Gods accepting of their sacrifice and that she takes for granted because the angel advised them to offer that their sacrifice vers 16. If thou wilt offer a burnt offering thou must offer it unto the Lord and secondly because he had made known Gods accepting of it both by that his miraculous ascending up to heaven in the flame of it whereby they might see that their sacrifice went up with him into the presence of God and also as Expositours generally conceive by causing fire miraculously to ascend out of the rock and consume the sacrifice as formerly in that of Gideons Judg. 6.21 The angel of the Lord put forth the end of the staff that was in his hand and touched the flesh and the unleavened cakes and there arose fire out of the rock consumed the flesh and the unleavened cakes secondly from those wonders God had shewed them neither saith she would he have shewed us all these things that is all these miraculous signes of Gods favour towards us to wit the strange burning of the sacrifice and ascending of the angel in the flame thereof and thirdly from his imparting those secrets to them concerning their child Nor saith she would he as at this time have told us such things as these that is neither would he thus beforehand in a time of such great distresse have told us such comfortable tidings concerning the birth and education of our child and the worthy service he should do for the deliverance of his Church and people Vers 24. And the child grew and the Lord blessed him That is he indued him with admirable strength of body courage of mind and all other gifts requisite for those worthy services God had appointed him to do Vers 25. And the spirit of the Lord began to move him at times in the camp of Dan c. The camp of Dan was either the place of Samsons dwelling so called by occasion of that which we find written concerning the expedition of the Danites against Laish which it seems was before the dayes of Samson chap. 18.11 12. And there went from thence of the familie of the Danites out of Zorah and out of Eshtaol six hundred men appointed with weapons of warre And they went up and pitched in Kiriath-jearim in Judah wherefore they call that place Mahaneh-Dan unto this day or else it may be meant of a camp which the Danites had formed at present in this place having raised an army to withstand the incursions of the Philistines who did sorely now oppresse them where Samson serving in his young years began to give proof of the noble acts he should afterwards do For the spirit of God began now and then at times to come upon him and to put him upon strange and admirable exploits even beyond the ordinary courage and strength of man CHAP. XIV Vers 1. ANd Samson went down to Timnath c. A citie that was at first in the lot of Judah Josh 15.57 and afterward was separated for the tribe of Dan Josh 19.43 but was often if not alwayes in the possession of the Philistines in the confines of whose land it stood and so now it seems it was Vers 2. I have seen a woman in Timnath of the daughters of the Philistines now therefore get her for me to wife It was unlawfull for any Israelite much more for a Nazarite to marry with a daughter of the Philistines Deut. 7.3 but it seems Samson did this not without a speciall warrant from God either by revelation or by a strong instinct of the spirit which he knew well
How to compute the time from the birth of Boaz to the birth of David is a matter of great difficulty for from the going of the Israelites out of Egypt to the building of the temple it was 480. years and therefore from the Israelites entring the land of Canaan to that time it was 440 years out of which deducting 24 years for the age of Solomon when he began to build the temple 50. years for the age of David when Solomon was born which is most probable it will then be found that it was 366. years from the Israelites entring into Canaan to the birth of David and it was not sure long after the Israelites took Jericho ere Salmon married Rahab by whom he had Boaz. But yet granting that both Boaz begat Obed when he was a very old man and so Obed Jesse and Jesse David it might well be that in 366. years there might be no more then these generations ANNOTATIONS Upon the first book of SAMUEL Otherwise called The first book of KINGS CHAP. I. NOw there was a certain man of Ramathaim-zophim c. The two books of Samuel are so called because they contain the storie of the life and death of Samuel and of the Common-wealth of Israel under his government and likewise the storie of Saul and David who were both anointed kings by Samuel and so shew how the prophecies of Samuel concerning them both were exactly fulfilled Yet by the Greek and Latine Interpreters they are usually called the two first books of the Kings because therein is related how the government of Israel came first to be changed from that of Judges to that of Kings and because they contain the storie of Saul and David the two first Kings of Israel By whom these books were written is no where expressed but that they were written by the inspiration of the holy Ghost whosoever the penmen were is evident by the testimonie of the Jews to whom were committed the Oracles of God and who did alwayes acknowledge them to be a part of the sacred canon of the Scripture and it is likewise confirmed in the new Testament where some passages of these books are cited as a part of the Scripture as we may see Matt. 12.3 4. where that passage concerning Davids eating the shew-bread 1. Sam. 21.6 is cited by our Saviour Have ye not read what David when he was an hungred did and they that were with him how he entred into the house of God and did eat the shewbread c. and again in those two testimonies cited by S. Paul the one Rom. 15.9 As it is written For this cause I will confesse to thee amongst the Gentiles and sing unto thy name which is taken out of the 2. Sam. 22.50 and the other Heb. 1.5 I will be to him a father and he shall be to me a sonne which is alledged from 2. Sam. 7.14 As for these first words Now there was a certain man of Ramathaim-zophim c. wherein we are told what Elkanah the father of Samuel was we must know first that whereas elsewhere the town where Elkanah dwelt is called Ramah as in the 19. verse of this chapter And they rose up in the morning early and came to their house to Ramah and so again chap. 2.11 here it is called Ramathaim-zophim Ramathaim in the duall number because it consisted of two towns that were called Ramah two Ramahs joyned in one and Zophim either because it was situate in the countrey or region of Zuph whereof we reade chap. 9.5 And when they were come to the land of Zuph Saul said to his servant that was with him Come and let us return c. or else because of the high situation of the place standing upon some notable high hill in regard whereof it may well be that there were some watch-towers there for that the name seems to import because Zophim signifieth watch houses or towers or else as some think because there was there an Universitie or school of Prophets who are usually in the Scripture called watchmen as Ezek. 3.17 Sonne of man I have made thee a watchman to the house of Israel secondly that whereas in setting down the genealogie of Elkanah it is said that he was the sonne of Jeroham the sonne of Elihu the sonne of Tohu the sonne of Zuph it seems in the 1. Chron. 6.26 27. that three of these were also called by other names for Elihu is there called Eliab and vers 34. Eliel and Tohu Nahath and vers 34. Toah and Zuph Zophai and thirdly whereas it is said that Elkanah was an Ephrathite thereby is meant that he dwelt in mount Ephraim Elimelech and his two sonnes are called Ephrathites Ruth 1.2 because they were of Bethlehem Ephratah and Jeroboam is called an Ephrathite because he was of the tribe of Ephraim 1. Kings 11.26 but Elkanah is here called an Ephrathite onely because he dwelt in mount Ephraim for that he was a Levite of the familie of the Kohathites to whom indeed certain cities were allotted in the tribe of Ephraim Josh 21.20 and of the posteritie of Korah that wretch that was in so fearfull a manner destroyed in the wildernesse for his rebellion against Moses is evident 1. Chron. 6.22 23 c. so that it is no wonder though the sonnes of Korah were spared whilest the father was destroyed since the Lord had determined from this cursed stock to raise up to the Israelites such a glorious Prophet as Samuel was Vers 2. And Peninnah had children but Hannah had no children Hannah is reckoned in the foregoing words in the first place and it is probable therefore which some conceive that Hannah was his first wife and that afterwards he took Peninnah to wife because Hannah was barren For in those times they counted it an extraordinary crosse to die without issue yea because the temporall promise made to that nation depended much upon their carnall generation though the Lord allowed not their polygamie yet he was pleased to tolerate this infirmitie in his servants till the Messiah came when the Church should no longer be tied to one nation but spirituall children should be begotten unto God from all nations and it may be they did conceive that Gods promise to Abraham of multiplying his seed as the starres of heaven did implie a dispensation granted to them for having many wives Vers 3. And this man went up out of his citie yearly to worship and to sacrifice to the Lord of hosts in Shiloh At Shiloh the Tabernacle had stood ever since the seventh yeare of Joshua Josh 18.1 thither went Elkanah yearly that is at those three solemne feasts wherein all the males were bound to appear before the Lord Deut. 16.16 He might go at other times as a Levite to do service in his course at the Tabernacle but here doubtlesse his going up yearly at those great feasts is onely intended when his familie went with him yea the women also such was their devotion though
a Nazarite which she expresseth in the last clause of this verse and there shall no rasour come upon his head Indeed being by birth a Levite the Lords he was without her vow as being one of that tribe whom God had separated from the rest of the people for his speciall service but then we must consider that many of the Levites were dispersed abroad in severall places of the land where their chief imployment was to teach and instruct the people and did not at least continually but onely at some set times when their course came attend upon the service of the Tabernacle and again that the Levites were not bound to the service of the Tabernacle till five and twenty or thirty years of age and were again exempted at fifty concerning which see the note Numb 4.3 either therefore the speciall thing intended in her vow was the consecrating him wholly to the service of the Tabernacle or else the time when he should begin to attend there that he should not stay till the usuall years of other Levites but should be brought thither and trained up there even from his child-hood and all that while continue under the strict vow of a Nazarite which ordinarily the Levites were not bound unto As for her power to vow this we must understand that she onely vowed to do what in her lay that it might be thus to wit the child being by no defect of body or mind unfit for Gods service and willing when he came to years of discretion to take upon him the vow and again her husband consenting thereto without which the womans vow was of no force Deut. 30.8 But if her husband disallow her on the day that he heard it then he shall make her vow which she vowed and that which she uttered with her lips wherewith she bound her soul of none effect and the Lord shall forgive her Indeed it is evident in the sequel of Samuels story that he did not alwayes continue in the Tabernacle chap. 7.16 And he went from yeare to yeare in circuit to Bethel and Gilgal and Mizpeh and judged Israel in all those places and hence it seems probable that after Samuel became Judge in Israel he was by speciall dispensation from God freed from this vow of his mother Vers 14. And Eli said unto her How long wilt thou be drunken put away thy wine from thee That is How long wilt thou carry thy self as a drunken woman How long wilt thou continue here in thy drunkennesse and profane this holy place thou art come into go home and sleep and rid thee of this distemper and then come with a penitent heart and make thy peace with God because he saw her stand so long together mumblimg with her lips after an unusuall manner and yet could not perceive that she was praying he perswaded himself she was drunk and thereupon did thus sharply chide her the rather happely inclining to this rash judgement because of some incomposednesse in the gesture of her body arising from the vehemency of a transported mind which at the same time he might also discern in her but especially because it was immediately after they were risen from eating and drinking before the Lord vers 9. Vers 15. And Hannah answered and said No my Lord I am a woman of a sorrowfull spirit c. Though Eli had most unjustly charged Hannah with drunkennesse yet we see with what meeknesse she seeks to clear her self of that fault by giving him to understand first that she was a woman of a sorrowfull spirit and therefore in a condition altogether unlikely to give her self to such excesse secondly that she had at present drunk neither wine nor strong drink and thirdly that she had been imployed in a duty for which she had been very unfit had she been drunk namely in prayng to the Lord I have saith she powred out my soul before the Lord for it is usuall in the Scripture to call prayer the powring forth of the soul to God as Psal 62.8 Trust in him at all times ye people poure out your heart before him and Lam. 2.19 Arise cry out in the night in the beginning of the watches poure out thine heart like water before the face of the Lord and that I conceive for these two reasons first because Gods servants are wont in prayer as his friends and favourites to discover all their sinnes and make known all their wants and griefs and cares and troubles and all the complaints and desires of their souls not hiding any thing from him and secondly because they do this too with much vehemency and earnestnesse their prayers come not from them sleepingly and dreamingly but are poured forth with strong affections and fervency of spirit Vers 16. Count not thy hand-maid a daughter of Belial c. See the note Deut. 13.13 Vers 17. Then Eli answered and said Go in peace That is be not troubled with that which I said for I see now that I was deceived neither let this affliction thou art in disquiet thy mind but repose thy self on the providence of God who no doubt will provide for thee as may be most for thy good Vers 18. And she said let thy hand-maid find grace in thy sight That is I desire that thou wouldest still continue this good opinion of me and still pray to the Lord in my behalf So the woman went away did eat and her countenance was no more sad Which was an effect of faith wrought in her by the spirit of God upon the prayer she had poured forth unto the Lord and the gracious encouragement she had received from the high priest whose words she entertained as if a promise had been made to her from heaven Vers 20. She bare a sonne and called his name Samuel That is asked of God whereof she gives the reason in the following words because saith she I have asked him of the Lord so that hereby it is clear that she gave him that name first to testifie the comfort she took in that she had obtained this sonne by prayer from the Lord though the having of a child a sonne after so long a time of barrennesse the taking away of her reproch and the stopping of her adversaries mouth were all blessings wherein she could not but much rejoyce yet that this sonne was given her as a return of her prayer was in her esteem above all these and secondly that this name of her sonne might put them continually in mind in what a singular extraordinary way he was given them of God that so she might be rendred thereby the more carefull to perform the vow she had made and her husband too having consented to it and that the child might be the readier to submit himself to the service of God in that strict way of a Nazarite according to that which his mother had vowed Vers 21. And the man Elkanah and all his house went up to offer unto the Lord the yearly sacrifice
of Canaan is ascribed to Moses and Aaron First because they led the people from Egypt through the wildernesse and brought them unto the land which God had promised them and secondly because Moses put them in possession of that part of the land which was without Jordan and substituted Joshua in his place who afterward gave them the possession of the rest of the land But the chief thing intended is to put them in mind of Gods mercy in giving them that land without whom neither Moses nor Aaron nor Joshua could have done it Vers 9. And when they forgat the Lord their God he sold them into the hand of Sisera c. Samuel here calls the rebellion of the Israelites against God a forgetting of the Lord because if men did indeed think upon God as they ought to do they would not dare so to transgresse his commandments and thence it is also that David saith of wicked men that God is not in all their thoughts Psal 10.4 Vers 11. And the Lord sent Jerubbaal and Bedan and Jephthah and Samuel c. Some conceive that Jair is here called Bedan and that to distinguish him from that former Jair of whom Moses speaks Numb 32.41 and indeed there is one Bedan a Manassite mentioned 1. Chron. 7.17 Others again think that this Bedan was some Judge of Israel that is not mentioned in the book of Judges But the more common and I think the more probable exposition is that Samson is here meant and that he is called Bedan because he was of the tribe of Dan for Bedan signifieth in Dan or of Dan and Bendan signifieth the sonne of Dan. As for Samuels speaking of himself as of a third person it is usuall in the Scripture as we see Gen. 4.23 And Lamech said unto his wives Adah and Zillah Hear my voice ye wives of Lamech hearken unto my speech for I have slain a man to my wounding and a young man to my hurt He particularly puts them in mind of Gods delivering them by him because the deliverance which God had given them by him was best known to them and best served to condemn them for rejecting in his dayes that government which God had settled among them and that in part for fear of their enemies Vers 14. Then shall both ye and also the king that reigneth over you continue following the Lord your God That is God will not destroy you but you shall still continue a peculiar people to the Lord shrouded under his conduct and protection Vers 17. Is it not wheat-harvest to-day I will call unto the Lord and he shall send thunder and rain In Palestina thunder and rain in wheat-harvest was most unusuall whence is that of Solomon Prov. 26.1 As snow in summer and as rain in harvest so honour is not seemly for a fool and that Amos 4.7 And also I have with-holden the rain from you when there were yet three moneths to the harvest and I caused it to rain upon one city and caused it not to rain upon another city Now the rather did the Lord convince them of their sinne by this miracle because hereby they might see their folly both in rejecting the Lord such a mighty protectour who was able by thunder to destroy their enemies as they had seen formerly chap. 7.10 and likewise in rejecting Samuel who could by his prayers fetch down thunder and rain from heaven Vers 18. And the Lord sent thunder and rain that day To wit in some very extraordinary manner in so much that the people were not onely fully convinced hereby that they had sinned in desiring a king but were also afraid that by this terrible tempest they should have been destroyed whence is that in the following verse Pray for thy servants unto the Lord thy God that we die not Vers 20. And Samuel said unto the people Fear not That is despair not of Gods goodnesse and mercy Vers 21. And turn ye not aside for then should ye go after vain things which cannot profit nor deliver Idols may be the vain things here principally meant as Deut. 32.21 They have moved me to jealousie with that which is not God they have provoked me to anger with their vanities and Jer. 2.5 Thus saith the Lord What iniquity have your fathers found in me that they are gone farre from me and have walked after vanitie and are become vain but withall we may well understand it of every thing else wherein they should seek for help and happinesse having turned aside from following the Lord. Vers 22. For the Lord will not forsake his people for his great names sake That is because Gods name is called upon you and so it would not be for his glory to forsake you and indeed all the good which God doth for his Church and people is more for his own glory then for any good he sees in them Vers 23. Moreover as for me God forbid that I should sinne against the Lord in ceasing to pray for you They had desired him to pray for them vers 19. but the injury they had done him might make them fear he would not regard them the rather because the thunder he had prayed for might argue some displeasure conceived in him against them and therefore he assures them that he would not cease neither to pray for them nor to instruct them but saith he I will teach you the good and the right way Vers 24. Onely fear the Lord and serve him in truth c. As though he should say else my praying for you will do you no good CHAP. XIII Vers 1. SAul reigned one yeare and when he had reigned two years over Israel The first clause Saul reigned one yeare hath reference to the time when those things were done mentioned in the two former chapters when Saul by occasion of his victory over the Ammonites and his raising the siege of Jabesh-gilead was at Gilgal confirmed and solemnly inaugurated king of Israel then he had reigned one yeare to wit from the time that he was chosen and publickly declared king at Mizpeh chap. 10.24 and then the second clause And when he had reigned two years over Israel hath relation to that which is here related in this chapter to wit that a full yeare after his solemne inauguration at Gilgal when he had in all reigned two years then he began to raise an army of three thousand men as intending now to drive the Philistines out of those forts which they held in the land of Israel and to save the people from the cruell oppression of those their insulting enemies Vers 2. And the rest of the people he sent every man to his tent Having appointed the people to assemble themselves as at other times out of them he chose three thousand to be in arms with him and his sonne Jonathan and the rest he dismissed Vers 3. And Jonathan smote the garrison of the Philistines that was in Geba That is in Gibeah of Benjamin One main
the Princes and all the mighty men of valour even ten thousand captives and all the craftsmen and smiths and Jer. 24.1 Nebuchad-rezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim king of Judah and the Princes of Judah with the carpenters and smiths from Jerusalem had brought them to Babylon Now it is probable that the Philistines disarmed the Israelites in those dayes when the Ark was taken and that ever since that time they had used this policy of keeping them from having any smith in Israel for first after that solemn repentance of the Israelites in the dayes of Samuel chap. 7.3 4. we reade not of any memorable victory which the Philistines obtained against the Israelites but rather the contrary chap. 7.13 14. So the Philistines were subdued and they came no more into the coast of Israel and the hand of the Lord was against the Philistines all the dayes of Samuel And the cities which the Philistines had taken from Israel were restored to Israel from Ekron even unto Gath and the coast thereof did Israel deliver out of the hands of the Philistines and secondly though the Israelites prevailed often against the Philistines yet all this time they might have few other weapons but such as in ancient times they most used to wit clubs and bows and slings c. The chief victory they got was we see miraculous not gotten with sword or speare but with thunder from heaven 1. Sam. 7.10 and thirdly these craftsmen being once rooted out in a short peace under Samuel they could not easily be replanted again the Philistines especially keeping garrisons still for this purpose in their land Vers 20. But all the Israelites went down to the Philistines to sharpen every man his share and his coulter c. That is either into the land of the Philistines or rather to the garrisons of the Philistines that were in the land of Israel where it seems they kept smiths for this purpose Vers 22. There was neither sword nor speare found in the hand of any of the people that were with Saul and Jonathan But how then a little before this did Jonathan smite the garrison of the Philistines in Geba vers 3. I answer first they might have clubs and bows and slings and these were the most usuall weapons in those times see 1. Chron. 12.1 2. Now these are they that came to David to Ziklag while he kept himself close because of Saul the sonne of Kish and they were among the mighty men helpers of the warre They were armed with bows and could use both the right hand and the left in hurling stones and shooting arrows out of a bow Judg. 20.16 Among all this people there were seven hundred chosen men left-handed every one could sling stones at an hair breath and not misse secondly some iron arms they might hide and keep secret from the Philistines and thirdly those happely that were better armed of the three thousand mentioned vers 2. were those that fled from Saul and the six hundred that stayed with him were of the people that were come up to him unfurnished of such arms for it is very improbable which some say that those that ranne not away from Saul but followed him trembling as it is said vers 7. did in their fear cast away their arms or leave them in the camp behind them Vers 23. And the garrison of the Philistines went out to the passage of Michâ—ash That is the body of the Philistines army remaining in the plain adjoyning there went out a company and took a passage near to them which was a place of advantage and kept it against the Israelites CHAP. XIV Vers 1. JOnathan the sonne of Saul said unto the young man that bare his armour Come and let us go over to the Philistines garrison This Jonathan propounded by a speciall instinct of Gods spirit for otherwise it would have been a tempting of God that having one man alone with him his armour-bearer that is his squire as we use to call them he should set upon a whole garrison of the Philistines and hence it was that he told not his father to wit lest out of fear he should disswade or hinder him Vers 2. And Saul tarried in the uttermost part of Gibeah under a pomegranâ—e tree which is in Migron This is the name of some field or plain near unto Gibeah mentioned Esa 10.28 He is come to Ajah he is passed to Migron at Michmash he hath laid out his carriages where Saul with his company lay now within their trenches and fortifications in regard whereof also it is likely the Philistines sent out those three spoyling bands to waste the countrey chap. 13.17 to see if by this means they could draw Saul out of his fastnesses and that the Philistines flouted Jonathan with this vers 11. Behold the Hebrews come forth out of the holes where they had hid themselves Vers 3. And Ahiah the sonne of Ahitub Ichabodi brother c. That is he also was with Saul in Migron and it seems because of the straits the people were in he was come to bring the Ark thither for the peoples encouragement as they had been wont formerly to do in the like case for in the 18. verse it is expressely said that the Ark was there It is evident that Ahimelech who gave the shewbread and Goliahs sword to David when he fled from Saul and who was thereupon slain by Sauls command was the sonne of Ahitub chap. 22.9 and it is generally held that he was then high-priest either therefore this Ahiah was the elder sonne of Ahitub and when he was dead then Ahimelech his brother succeeded him in the high-preisthood or else this Ahiah who was come with the Ark and the ephod to Saul was the same that is there called Ahimelech which indeed most Interpreters do hold After the death of Eli his sonne Phinehas being before slain in the battell Ahitub his grandchild the sonne of Phinehas succeeded him in the preisthood who it seems long enjoyed not that dignity but dyed for God had threatned Eli that his children should die in the flower of their age chap. 2.23 and so Ahiah his sonne was now high-preist in his room Vers 4. And between the passages by which Jonathan sought to go over unto the Philistines garrison c. The discription of this place through or over which Jonathan and his armour-bearer were to go that they might come to the garrison of the Philistines is doubtlesse here inserted purposely to shew how hard an adventure it was that they undertook but so exceeding intricate and obscure it is that it is very hard to conceive thereby how these rocks and passages lay which may be the reason that the most Expositours do not so much as undertake to explain the many difficulties that are in the Text and indeed all that can be said herein I conceive is this It is evident that Michmash where the Philistines camp was
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
Christs government to wit because God the father appointed him to be our king according to that Psal 2.6 I have set my king upon my holy hill of Sion and in that David rejected not these Israelites that so long opposed the government which they knew God had appointed there is an intimation of comfort for those that being convinced of the truth of the Gospel do yet stand out a long time against knowledge to wit that if at last yet they repent and come in Christ will not reject them Vers 3. And king David made a league with them in Hebron before the Lord. To wit concerning the government they binding themselves to obey him as their king and he binding himself to forget all that was past and to govern them like a good king according to the Law and because this was done with invocation of God as a witnesse of their league therefore it is said that this league was made before the Lord. And they anointed David king over Israel This was the third time that David was anointed king and so was Christ three times by an audible voice from heaven declared to be the Sonne of God and the promised Messiah First at his baptisme Matth. 3.16 17. And Jesus when he was baptized went straightway out of the waters And lo the heavens were opened unto him and he saw the Spirit of God descending like a dove and lighting upon him And lo a voice from heaven saying This is my beloved Sonne in whom I am well pleased Secondly at his transfiguration Matth 17.5 While he yet spake behold a bright cloud overshadowed them and behold a voice out of the cloud which said This is my beloved Sonne in whom I am well pleased Heare ye him And thirdly a little before his death whilest he was teaching the people John 12.28 when Christ had said Father glorifie thy name then came there a voice from heaven saying I have glorified it and will glorifie it again Vers 4. David was thirty years old when he began to reigne At the same age was Christ also inaugurated as it were into the office of the Mediatour Luke 3.22 23. Vers 6. And the king and his men went to Jerusalem unto the Jebusites the inhabitants of the land c. Jerusalem stood in the very confines of Judah and Benjamin so that part of it which stood on the hill Salem was in Judahs lot and part of it yea the greatest part of it which stood in mount Sion was in Benjamins the men of Judah took that part of it which belonged to them and smote it with the edge of the sword Judg. 1.8 But the children of Benjamin could not drive out the Jebusites out of their portion Judg. 1.21 no not when they had the help of their brethren the men of Judah as may be gathered by that whith is written Josh 15.63 As for the Jebusites the inhabitants of Jerusalem the children of Judah could not drive them out but the Jebusites dwell with the children of Judah at Jerusalem unto this day And therefore we reade that afterward it was a city of strangers when the Levite and his concubine went that way Judg. 19.10 11 12. yea so it continued till this time when David intending not without the instinct of the spirit of God to make Jerusalem the chief seat of his kingdome and having now the advantage of a mighty assembly of the men of warre of Israel that were come up armed to Hebron to make him king took this opportunity and led them forth against Jerusalem resolving that the wresting this out of the Jebusites hands should be his first enterprise Except thou take away the blind and the lame thou shalt not come in hither c. There are many severall expositions of this passage concerning the Jebusites scoffing at David when he came to besiege them But two expositions there are which are both very probable The first which indeed most Expositours follow is this That being over-confident in the strength of the place they in a flouting manner answered David when he required them to yield up the fort that except he could take from them the blind and the lame amongst the inhabitants he should not come in thither implying that though they should man their walls onely with the blind and the lame of the people even they should be able to defend that place against him and all the forces he could make And indeed it seems to have been a place of exceeding great strength because they had held it ever since Joshua entred the land that is almost foure hundred years and yet it was even in the heart of their countrey The second Exposition is That they spake this of their gods in whom they were never a whit the lesse confident because the Israelites despised them except thou take away the blind and the lame thou shalt not come in hither that is even those gods of ours which you in contempt call blind and lame gods shall easily defend us against all thy forces and will in that be found to be neither lame nor blind And indeed this exposition seems best to agree with the following passages in the 8. verse And David said on that day Whosoever getteth up to the gutter and smiteth the Jebusites and the lame and the blind that are hated of Davids soul he shall be chief captain Wherefore they say The lame and the blind shall not enter into the house Nor need it seem strange that they call their own gods blind and lame for this they might do purposely to let the Israelites see how little they were discouraged by these reproches which the Israelites cast upon their idol-gods from putting their trust in them as being most confident of their aid and assistance Vers 7. Neverthelesse David took the strong hold of Sion the same is the city of David For David having proclaimed that whosoever should first scale the walls and so get up to the gutter as it is expressed in the next verse and enter the fort he should be chief captain that is the Generall of his forces Joab the rather happely that he might recover Davids favour whom he had highly offended by killing Abner did hereupon first scale the walls and so was made the Lord General of the kings forces as it is more fully expressed 1. Chron. 11.6 and this was that strong hold of Sion which because it was taken by him was afterward called the city of David Vers 8. Whosoever getteth up to the gutter and smiteth the Jebusites and the lame and the blind that are hated of Davids soul c. That is the blind and the lame Jebusites wherewith they had or pretended they could manne their walls and that it should be sufficient for the defence of the place which are here said to be hated of Davids soul because of that bitter taunt wherewith he had been flouted concerning them and herein David gives his souldiers to understand that if they took the fort
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
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
his grosse sinnes he had given occasion to wicked prophane men whom God esteems his enemies to speak evil of that which God had done for David yea and of all the godly that walked strictly with God as David had done and of all such wayes of piety and zeal as David had hitherto walked in What might they say is this the man after Gods own heart of whom Samuel promised such great matters Did Saul ever commit adultery with another mans wife as he hath done and why then was Saul cast off and he anointed in his room but thus indeed it is with all those that make such a shew of religion and seem so zealous of religion there are none so bad as they this is the fruit of their hearing and praying so much c. Thus wicked and prophane wretches were like to descant upon these sinnes of David and so to blaspheme according to that of the Apostle Rom. 2.24 where having spoke much of the great wickednesse of the Jews he addes For the name of God is blasphemed amongst the Gentiles through you and for this cause the prophet tells David here that the child he had begotten of the wife of Uriah should die Because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme the child also that is born unto thee shall surely die For though it were in some regard a benefit both to David and Bathsheba that this child died so did God temper his displeasure with goodnesse for as long as this child had lived it would have been a memoriall of their sinne and shame both to themselves and others yet considering the affection they bare to their child and the manifestation of Gods displeasure therein it was indeed a sharp affliction and caused David a great deal of sorrow Vers 16. David therefore besought God for the child c. For though Nathan had told him that the child should surely die yet he might hope that this was threatned conditionally and that upon his tears and repentance this sentence might be reversed as was afterward that of Hezekiah his death and the destruction of the Ninivites Vers 18. And it came to passe on the seventh day that the child died That is the seventh day after he fell sick or as many take it the seventh day after he was born and if we thus understand the words then the child died before he was circumcised and yet after he was dead David cheared up himself we see not doubting of the childs salvation yea though he was begotâ—en in adultery vers 23. But now he is dead wherefore should I fast Can I bring him back again I shall go to him but he shall not return to me Vers 20. Then David arose from the earth and washed and anointed himself and changed his apparell and came into the house of the Lord and worshipped c. There is a law Num. 10.14 That when one died in a tent all that came into the tent and all that was in the tent should be unclean seven dayes yet David presently after the death of this infant washed himself and went up into the house of God either therefore this law when they came to dwell in houses was understood to extend no further then to the room where the party died not to the whole house or else the child died not in the same house wherein David was but in some other house not farre from Davids pallace Many reasons may be conceived why David his conscience being now awakened was so eager to worship God in his house to wit partly that he might blesse God for calling him to repentance when he lay in such a dangerous condition for giving him assurance by the prophet that his sinne was pardoned and for enabling him to bear with patience the losse of his child and partly that he might further acknowledge and bewail his sinnes before God and pray for mercy in regard of those remaining corrections which God had threatned him with at least that God would strengthen him to bear them and sanctifie them to his good However observable it is that so eager he was upon these duties of Gods worship that though he had fasted all the time the child lay sick yet he would not eat any thing till he had first been in the house of God that is the tabernacle which he had set up for the ark but when once he had been there and had there worshipped the Lord Then as it follows in the next words he came to his own house and when he required they set bread before him and he did eat Vers 24. And David comforted Bathsheba his wife Both concerning the losse of her child and concerning her adultery with David for which it is likely she was also at present much afflicted upon this discovery of the Lords displeasure against them and indeed some Expositours conceive that Bathsheba was so farre troubled about it that she questioned whether she might as yet safely live as a wife with David till he comforted her and satisfied her herein which they gather from the order of the words in this place And David comforted Bathsheba his wife and went in unto her and lay with her And she bare a sonne and called his name Solomon Which signifieth peaceable and it was by expresse direction from God that David gave his new-born sonne this name as is evident 1. Chron. 2â— 9 where David tells Solomon how he had herein received a charge from God Behold a sonne shall be born unto thee who shall be a man of rest and I will give him rest from all his enemies round about for his name shall be Solomon and I will give peace and quietnesse unto Israel where we see the reason of his name is also expressed because of the great peace the Israelites should enjoy under his reigne therefore was his name called Solomon that is peaceable and herein was Solomon a type of Christ who is styled Isaiah 9.6 The Prince of peace and partly because his subjects do even here in this world enjoy peace with God to whom he hath reconciled them by the bloud of his crosse and peace with their own consciences yea and with all the creatures but especially because in heaven they shall enjoy a perfect and solid peace unto all eternity Vers 25. And he sent by the hand of Nathan the prophet and he called his name Jedidiah That is the Lord sent Nathan to David to tell him that his child should be called not Solomon onely but also Jedidiah that is Beloved of the Lord to wit because of Gods singular love to him and thus did the Lord chear David by the same prophet by whom he had humbled him Nathan it was that told him that his former child born of Bathsheba should surely die and by Nathan now the Lord assured him concerning this child that he should be Jedidiah that is The beloved of the Lord and herein also was Solomon a
type of Christ Matth. 3.17 And so a voice from heaven saying This is my beloved sonne in whom I am well pleased Vers 26. And Joab fought against Râ—bbah of the children of Ammon and took the royall citie Rabbah it seems consisted of two parts which were as it were two cities joyned together and one of them was called both the royall city because there the king had his palace and the city of waters because it was invironed with waters or at least lay upon the side of some river as it is expressed vers 27. I have fought against Rabbah and have taken the city of waters Now Joab having continued almost a yeare in bâ—sâ—â—ging this city as indeed it was no wonder that God gave him no better successe abroad David having so displeased him by his sinne at home at length he took this royall citie or citie of waters and knowing that the other could not now long hold out because this was farre the strongest piece and the other depended upon this and had happely their water from this which was now cut off he therefore sent to David to come thither that he might have the glory of taking the citie Vers 29. And David gathered all the people together and went to Rabbah and fought against it and took it It may justly seem strange that David should go with a numerous army out of the land of Israel into the land of the Ammonites onely to take a citie that was in a manner taken already and which they were afraid would be wonne before he came and that for no other end but that David might have the name of taking the citie But for this we must consider first that even the best of Gods servants are naturally vain-glorious and too much transported with a desire of having their name famous and renowned and secondly there might be other occasions of Davids going thither as for the prosecuting of their conquests in the land of the Ammonites and for giving directions for the punishment of those that had with such scorn abused his embassadours and that Joab knowing this did advise him onely the rather to hasten his coming thither that the citie might be taken by him and so he might have the glory of this great piece of service Vers 30. And he took the kings crown from off his head the weight whereof was a talent of gold with the pretious stones c. There was but a talent of gold in the golden candlestick of the Sanctuary Exod 25.39 which is thought to have been at least an hundred and twenty pound weight but the common talent some say was but half so much as the talent of the Sanctuary to wit sixty pound weight and so much it may be therefore this crown weighed and if so doubtlesse it was too massie to be usually worn Rather it was a crown of state which was onely set upon the heads of their kings at their coronation or hung over their heads in some chair of state and so happely at this time it was set upon their kings head and then taken off and set upon Davids to shew that now the royall dignity was transferred from him to David and indeed because the brother of this king the sonne of Nahush succoured David when he fled from Absalom chap. 17.27.28 it is most probable that Hanun was now either deposed or put to death by David and his brother made governour of Rabbah whence it was that he shewed such respect to David in that time of his troubles Vers 31. And he brought forth the people that were therein and put them under saws and under harrows of iron and under axes of iron and made them passe through the brick-kiln Thus severely David punished them whether by expresse direction from God or otherwise we cannot say because they had against the law of nations so shamefully abused Davids messengers withall having perhaps respect to their inhumane idolatry in causing their children to passe through the fire to Molech which was their idol 1. Kings 11.7 Yet it is like that onely the principall ringleaders in that barbarous usage of Davids messengers and the stirring up of the neighbouring nations against him were thus punished CHAP. XIII Vers 1. ABsalom the sonne of David had a fair sister whose name was Tamar and Amnon the sonne of David loved her Tamar was Amnons sister as well as Absaloms for they were all Davids children but she is called peculiarly Absaloms sister because she was his sister both by father and mother for both Absalom and Tamar were born to David of his wife Maacha the daughter of Talmai king of Geshur and observable it is how much sorrow David had in both these his children which he had by the daughter of an heathenish idolatrous king the incestuous rape of the one and the unnaturall rebellion of the other were a fair evidence to let him see that his matching himself with such a wife was not pleasing to God Vers 2. For she was a virgin and Amnon thought it hard for him to do any thing to her That is being a virgin and so strictly kept and looked to he thought it would be an impossible thing for him ever to get an opportunity of satisfying his lust with her Vers 4. Why art thou being the kings sonne lean from day to day Two reasons may be given why Jonadab wondring that Amnon should so droop and pine away as he did amplified his wonder from this that he was the kings sonne to wit first because he thought the happinesse of being the kings sonne might easily over-weigh any cause of sorrow he could possibly pretend and secondly because there was nothing almost which he could desire which he might not have Why art thou being the kings sonne lean from day to day as if he should have said Being the kings sonne thou mayest command what thou wilt and wherefore then dost thou vex and afflict thy self And Amnon said I love Tamar my brother Absaloms sister He calls her here not his sister but Absaloms thereby seeking to palliate or extenuate his sinne in lusting after her by intimating that she was his sister onely by the half-bloud and not his sister by father and mother as she was Absaloms and yet afterward he calls her his sister the better to hide his purpose from his father vers 6. Amnon said unto the king I pray thee let Tamar my sister come c. Vers 6. The king was come to see him No sooner did Amnon pretend himself sick but presenâ—ly his father came to see him No doubt his late loosing of his child that he had by Bathsheba made him the more fearfull of his loosing this sonne too and being also his eldest sonne he could not but lay it the more to heart and yet how well had it been for David if he had been sick indeed yea sick unto death considering how much bâ—tter sorrow he immediately brought upon him by that unnaturall villany of his in
this way to work the poore Gibeonites could never have escaped his fury no though his intentions were utterly to root them all out of the land yet the way he took to effect it was by picking quarrells severally against them some at one time and some at another that so he might cut them off by degrees and that under a pretence of Justice either by charging them with forged accusations or by aggravating any smaller offence and making it to them capitall or some such other wayes of heavie oppression and thus intending to proceed in this close politick way though he slew many of them as is here expressed yet it seems he was some way taken off before he could accomplish what he had determined however for this cruelty of Sauls against the Gibeonites it was as the Lord here tells David that the famine had been so long upon the land It is for Saul and for his bloudy house because he slew the Gibeonites Indeed considering what an execrable act of cruelty that of Sauls was when he slew fourescore and five of the Priests and utterly destroyed their citie with all that were therein both men and women children and sucklings c. It is strange that Sauls posterity were not called to an account for that cruelty of Sauls against the Priests of the Lord as well as for this against the Gibeonites but for this two reasons may be probably given first that it was to let the Israelites see that God will be avenged for shedding the bloud of the meanest such as the Gibeonites were who were as bondmen and slaves to the Israelites as well as for shedding the bloud of the greatest secondly that it was to let the Jewes see that those of other Nations if they were of the faith of Israel and were once received to be his people were as acceptable to God and as precious in his sight as the Jewes were and thirdly that it was to discover how the Lord abhorres all falsifying of oaths and covenants in that he proceeded with such severity against Sauls posterity because he had done the Gibeonites conrary to what Joshua and the Israelites had covenanted and sworn many hundred years ago so hatefull to God all persidiousnesse is whatsoever pretences are put upon it Vers 2. The Gibeonites were not of the children of Israel but of the remnant of the Amorites c. The Gibeonites were Hivites Josh 9.7 And the men of Israel said unto the Hivites Peradventure ye dwell among us c. But both Hivites and generally all the inhabitants of Canaan are usually in the Scripture called Amorites Gen. 15.16 For the iniquitie of the Amorites is not yet full Ezek. 16.3 Thy Father was an Amorite and thy mother an Hittite Vers 3. Wherefore David said unto the Gibeonites What shall I do for you c. It seems by this that when David enquired of the Lord he did not onely tell him wherefore this famine was sent but also enjoined him to satisfie the Gibeonites for the wrong which had been done them for why else should he allow them to prescribe what should be done And wherewith shall I make the atonement that ye may blesse the inheritance of the Lord That is that ye may pray for the people of God and the land which God hath given them for their inheritance because the Lord had pleaded the cause of the Gibeonites by sending a famine upon the whole land of Israel David looked upon them as men highly favoured of God and therefore was the more desirous that they should pray for them Vers 4. We will have no silver nor gold of Saul nor of his house neither for us shalt thou kill any man in Israel That is save onely of his family that did oppresse us Vers 6. Let seaven men of his sonnes be delivered unto us and we will hang them up unto the Lord c. That is to satisfie his justice and appease his wrath and that others by this example may learn to keep covenant and not to oppresse the stranger that is taken under Gods protection See the note Numb 25.4 Vers 8. But the King tooke the two sonnes of Rizpah c. and the five sonnes of Michal the daughter of Saul whom she brought up for Adriel c. It is certain that not Michal but Merab her elder sister was married to this Adriel the son of Barzillai called the Meholathite because he was of Abel-meholah in the Tribe of Benjamin Judg. 7.22 and to distinguish him from Barzillai the Gileadite chap. 19.31 1. Sam. 18.19 When Merab Sauls daughter should have been given to David she was given to Adriel the Meholathite to wife and that Michal had no children to her dying day 2. Sam. 6.22 Therefore Michal the daughter of Saul had no child unto the day of her death and therefore doubtlesse these five sonnes of Adriel were the children of Merab Michals sister and were onely brought up by Michal as her own she having no children and therefore called her sonnes but are said to be brought up for Adriel her sisters husband Vers 9. And they hanged them in the hil before the Lord. That is in a hill in Gibeah of Saul vers 6. that they might be a spectacle of Gods indignation against Saul for that sinne of his in slaying the Gibeonites and thus did the Lord punish that cruelty of Saul toward the Gibeonites and withall did provide for the setling of the Kingdome upon David and his seed by cutting off the posterity of Saul lest they should be still plotting and practising against them Vers 10. And Rizpah the daughter of Ajah took sackcloth and spread it for her upon the rock c. Rizpah Sauls concubine the mother of two of those that were hanged knowing it seems that the bodies of her sonnes were to hang up till God should testifie that he was appeased by giving them rain again wherein doubtlesse David had speciall direction from the Lord for otherwise it had been against the expresse letter of the Law Deut. 21.23 His body shall not all night remain upon the tree but thou shalt bury him that day That she might defend their bodies both from birds and beasts she resolved to watch them and to that end she took sackcloth and spread it for her upon the rock that is she spread therewith a Tent in the rock next adjoyning the better to defend her from the heat and withall perhaps to testifie her sad and mournfull condition in regard of this shamefull death of her children and so continued watching them untill water dropped upon them out of Heaven till God sent rain upon the land as was desired she that had been Sauls concubine it is likely had servants to have done this but such was the strength of her affection that she could not be satisfied unlesse she did it or saw it done her self Vers 12. And David went and took the bones of Saul c Hearing as it is said in the foregoing verse
soon stilled and so his former fears made him now the more thankfull Vers 6. The sorrows of hell compassed me about the snares of death prevented me That is deadly sorrows and dangers had so hemmed me in that there seemed to be no possibilitie of escaping them no more then there is of a sick mans escape that hath pangs of death already upon him I was brought to the very brink of hell or of the grave there was but a step betwixt me and death 1. Sam. 20.3 and to the same purpose tends the next clause the snares of death prevented me that is my enemies had so cunningly contrived their plots for my death that like hidden snares they were ready to take hold on me suddenly ere I was aware of them in so much that all hope of help seemed to be prevented if help should come it would come too late Vers 7. I called upon the Lord and cried to my God and he did then heare my voice out of his Temple That is he heard me out of heaven which is here called the Temple of God because the Temple was a type of heaven first as being the place of Gods speciall presence fot though God be every where present yet in heaven he manifests his presence in a more eminent manner then elsewhere secondly in regard of the exceeding glory of heaven which to shadow forth the Temple was built so exceeding glorious and thirdly in regard of the transcendent holinesse of heaven whither no unclean thing shall ever enter where God is continually served by his Angels and glorified Saints and there is not the least mixture of pollution in their service Vers 8. Then the earth shook and trembled the foundation of heaven moved c. In these and the following words David sheweth how the Lord in his hot displeasure fought from heaven against his enemies and poured forth his vengeance upon them and that under the similitude of a sore tempestuous storm when the earth quakes the air is covered with thick black and dark mists and sends forth winds rain thunder and lightning c. first to imply that the Lords power and terrible wrath was as evidently to be seen and as much to be admired in the destruction of his enemies as in a horrid and terrible storm wherein every one is forced to acknowledge his hand and secondly to imply how suddenly God rescued him and destroyed them things were changed on a sudden as when a storm unexpectly ariseth in the air and thirdly to allude to the punishment of Pharaoh and the Egyptians when God rescued his people thence for the Scriptures do usually allude to that redemption of Israel out of Egypt that being as it were the archtype or chief pattern wherein God meant to let his people see how in all succeeding ages be would deliver them and destroy their enemies in Psal 18.7 this first clause is expressed thus the foundations of the hills moved and the meaning is that the hills were shaken even from their very foundations or bottomes but here these hills are called the foundations of heaven as elsewhere also to wit Job 26.11 the pillars of heaven because the tops of high mountains seems to touch the clouds and the heavens seem to lean upon them and because the earth is in the centre of the world about the which the heavens do continually turn Vers 10. He bowed the heavens also and came down c. For in rainy and tempestuous weather not onely the tops of hills seem covered with clouds but every where the lower region of the air is filled with mists and cloudy darknesse but withall some conceive that this following expression and darknesse was under his feet is used to imply Gods coming invisibly to the help of David Vers 11. And he rode upon a Cherub and did flie and he was seen upon the wings of the wind In Psalme 18.10 it is And he did flie upon the wings of the wind David here speaketh of strong and violent winds which the Lord also useth as his instruments in the execution of his judgements he saith that he rode upon a Cherub to wit because the Lord governs the winds at his command by the ministery of the Angels they raise them and they still them and they order them as God hath appointed and he useth the word Cherub rather then that of Angel because the Angels were represented in the mercy seat and tabernacle under the figure of golden-winged Cherubims and he desired so to expresse the power of God here as withall he might put them in mind that it was that God who did all these things that had entred into a speciall covenant with Israel that he would be their God and they should be his people and so dwelt among them in his tabernacle Vers 12. And he made darknesse pavilions round about him To wit as a king that being angry should withdraw himself from his subjects and not suffer them to see him Vers 13. Through the brightnesse before him were coals of fire kindled c. This is somewhat varied Psal 18.12 13. At the brightnesse that was before him his thick clouds passed hail-stones and coals of fire The Lord also thundred in the heavens and the highest gave his voice hail-stones and coals of fire Vers 15. And he sent out arrows and scattered them lightning and discomfited them By Gods arrows here are meant thunderbolts or hail-stones c. as the hail-stones that fell upon the Canaanites are called arrows Hab. 3.11 and therefore also Psalme 18.14 the last clause is expressed thus He shot out lightning and discomfited them Vers 16. And the chanels of the sea appeared the foundations of the world were discovered c. This is meant of the raging of the seas in tempestuous weather when the waves will rise in such an admirable manner as if in the gulfs and breaches of the waves made thereby the very channel and bottome of those seas would be discovered and laid bare yet withall there may be in these words an allusion to the drying up of the red sea and Jordan before Israel Vers 17. He sent from above he took me he drew me out of many waters This expression David useth to imply how strange and miraculous his deliverance was as if a hand from heaven had been reached forth to snatch him up when he was ready to sink Vers 18. He delivered me from my strong enemy c. This seems to be meant of Saul in particular but may be also understood indefinitely of all his strong enemies the like may be said of that clause vers 49. Thou hast delivered me from the violent man Vers 20 He brought me forth also into a large place c. That is he freed me out of all the straits I was in and this he did not for any merit in me but of his own free grace and favour He delivered me because he delighted in me Vers 21. The Lord rewarded me according to my
David but the most hold that they were the sons of Nathan the prophet preferred by Solomon partly out of a gratefull respect which he bare to their father partly because he had had his education with them under the tutouridge of Nathan their father as the Hebrews hold Vers 10. To him pertained Sochoh and all the land of Hepher A tract of land in the tribe of Judah so called from Hepher the sonne of Asher of the posterity of Hezron 1 Chron. 4.6 Vers 11. The sonne of Abinadab in all the region of Dor. Which was Manasses portion Josh 17.11 as was also Taanach and Bethshean and Megiddo mentioned vers 12. Vers 12. Even unto the place that is beyond Jokneam Which was in the borders of Zebulon Josh 19.11 Vers 19. Geber the sonne of Uri was in the countrey of Gilead c. That is in all the rest of the countrey of Gilead and in the countrey which belonged to the kingdomes of Sihon and Og without Jordan to wit besides that before mentioned vers 13. which was the charge of the sonne of Geber and because it was so great a circuit of land which was allotted to him therefore it is said in the close of this verse and he was the only officer that was in the land that is there was no other officer to gather up provision for the Kings houshold in this land before mentioned but he only Vers 20. Judah and Israel were many as the sand c. And herein was Solomons kingdome a type of Christs whose people by the confluence of the Gentiles should become innumerable like the sand of the sea-shore but especially in that which follows concerning the comfortable condition wherein the people lived under Solomons reigne eating and drinking and making merry for this did notably shadow forth the joyfull estate of Christians partly in this world but especially in heaven the kingdome of God is not meat and drink but righteousnesse and peace and joy in the holy Ghost Rom. 14.7 though they be often afflicted yet they rejoyce in tribulation Rom. 5.3 the pardon of their sinnes the light of Gods countenance and the hope of an incorruptible crown of glory is sufficient to make them rejoyce in affliction even with joy unspeakable and full of glory and much more then shall their joy be great when all tears shall be wiped from their eyes and they shall sit down with Abraham and Isaac and Jacob in the kingdome of heaven Matt. 8.11 Vers 21. And Solomon reigned over all kingdomes from the river unto the land of the Philistines and unto the border of Egypt That is from the river Euphrates which because it lay northeast of the land of Canaan is the onely limit here mentioned of Solomons kingdome on those two quarters unto the land of the Philistines which was the western bounds as lying all along by the Mediterranean sea and unto the border of Egypt where was the river Sihor Josh 13.3 which was the south bounds and thus was that promise made to Abraham fulfilled Gen. 15.18 Unto thy seed have I given this land from the river of Egypt unto the great river the river Euphrates and in this exceeding glory of his kingdome was Solomon also a type of Christ concerning whose royalty and kingdome so many glorious things are spoken as where it is said Ephes 1.21 22. that he raised him from the dead and set him at his own right hand in the heavenly places farre above all principality and power and might and dominion and every name that is named not onely in this world but also in that which is to come And hath put all things under his feet and gave him to be the head over all things to the Church and Philip. 2 9 10 11 Wherefore God also hath highly exalted him and given him a name which is above every name That at the name of Jesus every knee should bow of things in heaven and things in earth and things under the earth And that evâ—ry tongue should confesse that Jesus Christ is Lord to the glory of God the Father and again Psal 2.8 Ask of me and I shall give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession Vers 24. And he had peace on all sides round about him And herein vas Solomon also a type of Christ the Prince of peace Esa 9.6 whence is that Luke 2.14 Glory to God in the highest and on earth peace good will towards mâ—n John 14.27 Peace I leave with you my peace I give unto you not as the word giveth give I unto you Vers 25. And Judah and Israel dwelt safely every man under his vine and under his figtree c. That is not onely in the fenced cities but also in the open countrey they lived without fear of enemies following their husbandry and enjoying with much cheerfulnesse choice and plenty of Gods good blessings Vers 26. And Solomon had fourty thousand stalles of horses for his chariots In 2. Chron. 9.25 it is four thousand but the word in the Originall here translated stalles doth signifie both stables wherein many horses are kept together and also the stalles or sever'd petitions for each horse in those stables and so it is taken here whereas in the 2. Chron. 9.25 by stalles is meant stables containing at least ten stalles or severall partitions for horses a piece for so in four thousand stables there might stand fourty thousand horses in their severall stalles as is here expressed indeed a farre lesse number would have sufficed for fourteen hundred chariots and we reade of no more that Solomon had 2. Chron. 1.14 and Solomon gathered chariots and horsemen and he had a thousand and four hundred chariots c. but first those horses that were fit for service in the chariots might also be imployed in his carriages for the building of the temple c. and secondly herein lay his magnificence that he had such choice and store of horses and as herein it seems he transgressed the commandment of God Deut. 17.16 He shall not multiply horses himself nor cause the people to return to Egypt to the end that he should multiply horses so it is likely that hereby he overburthened his people and gave too just an occasion to that complaint of the Israelites chap. 12.4 Thy father made our yoke grievous now therefore make thou the grievous service of thy father and his heavy yoke which he put on us lighter and we will serve thee Vers 29. And God gave Solomon wisedome and understanding exceeding much and largenesse of heart even as the sand c. That is the Lord gave him such a vast capacity an extraordinary measure of understanding judgement memory that the knowledge which he had seemed even infinite nor was there any thing almost which he was not able to reach and comprehend see the note chap. 3.12 Vers 3â— And Solomons wisedome exclled the wisdome of all the children of the east countrey
the commonwealth of Israel namely four hundred and fourscore years and how this summe agrees with the severall years of the government of such Judges and Kings as had since that time ruled over Israel we may see in the notes upon Josh 24.29 three years and upward had been spent in settling the affairs of the kingdome against the opposition of those that looked with a malignant eye upon Solomons advancement to the crown and in taking order for making such further provision as was necessary besides what David had prepared both for the Temple and for his own palace and now in the fourth yeare the foundations of the Temple were laid in 2. Chron. 3.1 the place is also expressed where the Temple was built to wit that it was at Jerusalem in mount Moriah the very place in which Abraham was commanded to sacrifice his sonne Gen. 22.2 where the Lord appeared unto David his father in the place that David had prepared in the threshing floore of Ornan the Jebusite Now both the place and the time when the foundation of this house was first laid are thus punctually expressed not onely because it was indeed the most glorious and sumptuous building that ever was in the world but also especially because it was the house of the Lord as it is here called the place which he chose for his settled habitation amongst the children of Israel and so was a type or figure first of Christ for in him dwelleth al the fulnesse of the God-head bodily Col. 2.9 secondly of every true Christian and that because God dwells in them by his holy spirit Know ye not that your bodie is the Temple of the holy Ghost which is in you 1. Cor. 6.19 and thirdly of the Church of Christ Ye also as living stones saith Peter are built up a spiritual house to offer up spirituall sacrifices acceptable to God through Jesus Christ 1. Pet. 2.5 but especially of the Church triumphant in heaven for indeed as the tabernacle did principally signifie the Church in her militant condition when she is in an unsettled restlesse estate travelling up and down in the world towards the heavenly Canaan so the Temple did chiefly signifie the Church in her rest when she comes to be settled in heaven whence it was also that the Temple was farre larger and farre more magnificent then was the tabernacle to signifie that the glory of the Church there should wonderfully exceed that she hath here even then when she is in her greatest glory Vers 2. The length thereof was threescore cubits c. Here the dimensions of the Temple are set down first the length thereof threescore cubits that is the length of the whole Temple containing both the holy and the most holy place which is therefore called the length by cubits after the first measure 2. Chron. 3.3 for first they measured out sixty cubits of ground for the whole house and then afterwards divided it assigning twenty cubits to the oracle or the most holy place and fourty to the Temple before it as vers 17. so that the Temple therefore was double the length of Moses tabernacle for that was but thirty cubits long see Exod. 26.18 secondly the breadth thereof twenty cubits which was also double the breadth of the tabernacle for that was but ten cubits broad Exod. 26.24 and thirdly the height thereof thirty cubits that is at least on the outside for some gather from vers 20. that the most holy place was but twentie cubits high within and it is most likely that the roof of the whole house was of the same height so that by this it might appear that the Temple was on the inside twice as high also as was the tabernacle for that was but ten cubits high Exod. 26.16 and on the outside thrice as high see the note vers 20. and all this was thus ordered by Gods direction 2. Chr. 3.3 Now these are the things wherein Solomon was instructed for the building of the house of God c. Vers 3. And the porch before the Temple of the house twenty cubits was the length thereof c. This was joyned to the house in the front thereof 2. Chron. 3.4 whence is that Joel 2.17 Let the priests the ministers of the Lord weep between the porch and the altar and let them say Spare thy people O Lord c. there is mention of a porch called Solomons porch wherein Christ and his Apostles and the people did so usually meet Joh. 10.23 24. and Acts 3.11 and 5.12 but that porch was neither built by Solomon for Solomons Temple was burnt by the Chaldeans nor was it in the same place for this joyned to the Temple within the priests Court whither none but the priests might come as for the dimensions of this porch first twenty cubits was the length according to the breadth of the house that is from north to south for though the length of the rest of the Temple is counted from east to west yet because this porch was larger from north to south then from east to west therefore this is counted the length of it secondly ten cubits was the breadth thereof before the house the breadth therefore of this porch being added to the length of the Temple the whole house porch and all was threescore and ten cubits long how high this porch was it is not here expressed but 2. Chron. 3.4 that is added to wit that it was one hundred and twenty cubits high so that it was as a tower to the rest of the house Vers 4. And for the house he made windows of narrow lights That is broad within and narrow without or else as some conceit broad both without and within but narrowed in the midst of the wall some Expositours understand by the house in this place only the holy place concluding that the most holy place had no windows but there is no great waight in any of the reasons they give to prove this for considering first the thicknesse of the wall secondly the fashion of the windows above described purposely no doubt so made both to keep out birds and the gazing in of any that should attempt to looke in at them and thirdly the place where these windows were made which was toward the roof of the house at least above fifteen cubits high in the wall for so high the chambers were built on the outside of the wall and there were three stories of chambers one over the other verse 8. and verse 10. and fourthly that the Tabernacle had no windows at all neither in the holy nor in the most holy place since it is expresly said that in this house which Solomon built he made windows for the house I see no reason why it should be restrained only to the holy place Vers 5. And against the wall of the house hee built Chambers round about c. That is westward northward and southward round about the house he built Chambers for on the east side before
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
tree c. and floored with the same as it is in the last clause of this verse he covered the floore of the house with planks of firre yet perhaps the firre was next the stones and then they were overlaid with cedar Vers 16. And he built twenty cubits on the sides of the house both the floore and the walls c. That is as he did to the holy place so also in those twenty cubits which were set out he covered there also both floore and walls with cedar Vers 20. And the oracle in the forepart was twenty cubits in length and twenty cubits in breath and twenty cubits in the height thereof So that the oracle or most holy place was every way square but how is it then said vers 2. of the whole house containing in length threescore cubits that the height thereof was thirty cubits I answer some conceive that the oracle was thirty cubits high as was the rest of the Temple but that it is said here to be but twenty cubits high in the forepart of it because the wall in the forepart of it whereby the holy place was divided from the most holy was indeed but twenty cubits high and so there was a space of ten cubits above that wall left open onely the vail hung before it at which the incense might enter into the most holy place and indeed say they why should it be thus expressed that the oracle in the forepart was twenty cubits in height but to distinguish the height of the wall on that side from the height of the wall on the other sides but first because these words in the forepart have clearly reference to the length and breadth of the oracle as well as to the height And the oracle in the forepart was twenty cubits in length c. and secondly because the holy place might be said to be twenty cubits high as well as the most holy in relation to the wall that divided the one from the other therefore I think it more probable which others say for the resolving of this difficultie to wit that where it is said vers 2. that the house was thirty cubits high the roof is also there included which went up vault-wise ten cubits higher then the walls which were but twenty cubits high neither in the most holy nor in the holy place and that these words are added not to make any difference betwixt the height of the walls in the holy place and the height of the walls in the oracle for they were all round about twenty cubits high but to shew that the oracle in the forepart that is which was in the forepart of the Temple the furthest part westward for that is here called the forepart of the house was every way square twenty cubits long and twenty cubits broad and twenty cubits high which could not be said of the Temple or holy place yea and perhaps too there went a floore over from wall to wall in the oracle whereas the vault-covering of the Temple lay open and there was no floore over it And he overlaid it with pure gold and so covered the altar which was of cedar That is as he covered the oracle it self with gold to shadow forth the majesty of God and the exceeding glory of heaven so also he covered the altar with gold which is therefore called the golden altar chap. 7.48 being otherwise made of cedar-wood as that in the tabernacle was of Shittim wood Exod. 30.13 concerning which see the note there Vers 21. So Solomon overlaid the house within with pure gold The gold that was spent in overlaying the most holy place amounted to six hundred talents 1. Chron. 3.8 and yet besides it was garnished with precious stones vers 6. And he garnished the house with precious stones for beauty and the gold was gold of Parvaim And he made a partition by the chains of gold before the oracle That is the chains whereon the vails hung before this partition betwixt the holy and the most holy place 2. Chron. 3.14 And he made the vail of blue and purple and crimson and fine linen and wrought cherubims thereon that which was made in stead of this at the rebuilding of the Temple was rent in twain at the death of Christ Matth. 27.51 of the like vail see Exod. 26.31 Vers 22. And the whole house he overlaid with gold That is not onely the most holy place but also the holy and the upper chambers also yea and the very nails wherewith the plates were fastned had at least heads of gold the weight whereof was fifty shekels of gold 2. Chron. 3.9 and the hinges of the doores chap. 7.50 Now all this was to signifie the precious and glorious gifts and graces of the spirit of Christ wherewith every member of Christ must be adorned Also the whole altar that was by the oracle he overlaid with gold That is that was by the entrance into the oracle in the holy place not the most holy so was the altar of incense placed in the tabernacle Exod. 30.6 and so also it was doubtlesse placed here in the Temple for into the most holy place the high priest entered onely once a yeare Heb. 9.6 7. but the other priests used to burn incense upon this altar Luke 1.6 and that twice every day Exod. 30.7 8. see the notes concerning that altar of incense that was in Moses tabernacle Vers 23. And within the oracle he made two cherubims of olive tree each ten cubits high So that besides the two cherubims of beaten gold at the ends of the mercy-seat made by Moses Exod. 25.18 which were part of the propitiatory wherewith the ark was covered concerning which see the note there there was now for the most holy place in the Temple two other cherubims made by Solomons appointment of farre greater size but not of beaten gold as the other were but of olive wood covered with plates of gold and these it seems were made after the shape of men as appears by that description of them 2. Chro. 3.13 They stood upon their feet and their faces were inward that is eastward toward the holy place and were to stand before the ark to hide and cover it from the eyes even of the high priest and to represent the glorious maiesty of God and of Christ in the continuall attendance and ministery of the Angels and therefore it may well be that the stature of these cherubims so farre surpassing the stature of men ten cubits that is five yards high was to represent of what mighty strength and excellency the Angels are Vers 24. From the uttermost part of the one wing unto the uttermost part of the other were ten cubits So that the wings of the one Cherub took up ten cubits which was one half of the breadth of the most holy place vers 20. and the other took up the other half the outer wing of the one touching the South wall and the outer wing of the other the
or else they were not seen without that is the staves were drawn out so little that in the most holy place they might be discerned or happely at the very doore where they went out of the most holy place into the Temple but further out in the Temple they could not be discerned Vers 9. There was nothing in the ark save the two tables of stone For though the pot of Manna Exod. 16.34 and Aarons rod Numb 17.10 and the book of the Law Deut. 31.26 were laid up before the ark yet they were not put into the ark as were the two tables of stone and accordingly we must understand that place Heb. 9.3 4. And after the second vail the tabernacle which is called the holiest of all Which had the golden censer and the ark of the covenant overlaid round about with gold wherein was the golden pot that had Manna and Aarons rod that budded and the tables of the covenant Vers 10. And it came to passe when the priests were come out of the holy place that the cloud filled the house of the Lord. When the priests had set the ark in his place and were come out immediately there were an hundred and twenty priests with trumpets and the Levite-singers standing at the east end of the altar with their Cymballs Psalteries and Harps appointed to sound forth the praises of God and whilest they were thus employed suddenly the house of the Lord was filled with a cloud so that the priests were not able to minister no not in the court where the brasen altar stood for thus it is expressed 2. Chron. 5.11 c. Vers 12. Then spake Solomon The Lord said that he would dwell in the thick darknesse Solomon standing where he saw how on a sudden the house was filled with a cloud to wit upon the brasen scaffold that was built for him in the outward court which was therefore it seems right before the door of the priests court through which he might look 2 Chron. 6.13 For Solomon had made a brasen scaffold of five cubits long and five cubits broad and three cubits high and had set it in the midst of the court and upon it he stood c. apprehending rightly that it was sent of God as a signe of his presence in that rapture of his joy he brake forth into these following words the Lord said that he would dwell in the thick darknesse c. that is the Lord hath said he would appear in a cloud Levit. 16.2 I will appear in the cloud upon the mercy seat and by a cloud he hath usually testified his presence amongst his people as in the leading of the Israelites by a cloud Exod 13.21 in the thick cloud that was upon mount Sinai at the giving of the law Exod. 19 16. in the cloud that covered and filled the tabernacle so soon as it was reared up by Moses Exod. 40.34 and therefore saith Solomon doubtlesse by this cloud the Lord doth shew us that he hath favourably accepted our service in building this house and that he hath taken it to be the settled place wherein he will abide for ever Vers 14. And the king turned his face about and blessed all the congregation of Israel For hitherto he had stood with his face toward the altar observing what was done at the carrying in of the ark Vers 16. Since the day that I brought forth my people Israel out of Egypt I chose no city out of all the tribes of Israel to build an house c. See this more fully expressed 2. Chron. 6.5 6. Vers 18. Thou didst well that it was in thine heart See the notes 2 Sam. 7.5 6. Vers 22. And Solomon stood before the altar of the Lord c. That is having turned himself from the people he stood upon the brasen scaffold with his face toward the altar and then kneeling down upon his knees as is expressed vers 54. and 2. Chron. 6.13 he lift up his hands towards heaven and so prayed unto the Lord. Vers 25. Therefore now Lord God of Israel keep with thy servant David my father that thou promisedst him That is seeing thou hast kept with thy servant David my father that thou promisedst him in raising me his son up to build a Temple for thee therefore now also keep with thy servant David my father that thou promisedst him saying There shall not fail thee a man in my sight to sit upon the throne of Israel c. Vers 27. Behold the heaven and heaven of heavens cannot contain thee See the note Deut. 10.14 Vers 30. And hearken thou to the supplication of thy servant and of thy people Israel when they shall pray towards this place Or in this place as it is in the margin even herein as in other things was this Temple a type of Christ As the prayers of Gods people were the more accepted of God when they prayed in the Temple or but with their faces towards the Temple so are now the prayers of Gods righteous servants accepted of God because they are put up in Christs name with an eye of faith fixt upon him as their Mediatour Joh. 14.13 14. Whatsoever ye ask in my name that I will do c. And when thou hearest forgive This clause is added first because pardon of sin is the chief thing to be begged of God in all our prayers for hereby a way is made for the obtaining of other blessings and besides there is no true comfort in obtaining any blessing if our sins should still remain unforgiven and secondly because the best are subject to so many failings in prayer that should not the Lord pardon the sin of their prayers there would be no hope that any prayer of theirs should do them good Vers 31. If any man trespasse against his neighbour and an oath be laid upon him c. That is if a man be charged that he hath trespassed against his neighbour and be brought before the altar to clear himself by oath as in case where sufficient proof and witnesse was wanting they used to do Exod. 22.8.11 Numb 5.12.19 do thou accordingly deal with the man that takes the oath punishing him if he be faulty and acquitting him if he be innocent Vers 33. When thy people Israel be smitten and shall turn again to thee and confesse thy name c. To wit thy Justice by laying all the blame upon themselves acknowledging that they have deservedly suffered and thy mercy and power by seeking to thee for pardon and succour Vers 34. And bring them again unto the land which thou gavest unto their fathers This may be meant either of those that were taken prisoners in battel to wit that upon the prayers of their brethren in the Temple or their own prayers towards the Temple the Lord would be pleased to bring them again into the land or else of those that by the enemy should be driven out of their dwelling places yet not out of the land of Canaan to
and times wherein he lived and could not be suffered to go to Jerusalem without the losse of his life God was pleased to dispence with the omission of that legall ceremoniall service or at least to beare with his children that did truly feare him and daily serve him in spirit and truth though they did not hazard both libertie and lives for the legall ceremonies the like may be said of those other faithfull servants of God that lived at this time in the kingdome of Israel chap. 19.18 Vers 4 Obadiah took an hundred prophets and hid them by fifty in a cave and fed them with bread and water By this may be meant any necessary food but indeed in this time of famine it was much to provide them even bread and water Vers 5. Peradventure we may find grasse to save the horses c. Hereby it is evident that their chiefest want was of pastures and water for their cattell some small pittance of food for themselves the neighbouring countreys might afford for money but grasse for the cattell could not be had but in their own land Vers 10. There is no nation or kingdome whither my lord hath not sent to seek thee c. Some Expositours by the severall nations and kingdomes whither Ahab had sent to search for Elijah understand the severall tribes of Israel that were under his government of which say they he speaks as of divers kingdomes and nations because of old that land was the seat of divers kings and people But rather I conceive it to be an hyperbolicall speech as when we use to tell those whom with great diligence we have sought for in many severall places that we have looked for them all the world over and that the drift of this expression was to imply that Ahab had sought for him not onely in the land of Israel but also in all the neighbouring countreys and amongst all the nations that were in league with him for though it follows that upon deniall that they knew not where he was he took an oath of the kingdome and nation that they found thee not the meaning of that may be that he pressed them so farre that he rested not till by an oath they confirmed it that they knew nothing of him his own people he might constrain to swear others that were not his subjects he could not yet by importuning them to deale truly with him he might draw them to it and therefore speaking of both joyntly together he useth the same phrase of both he took an oath c. and indeed for the neighbouring nations where there was no rain that might make them as earnest against Elijah as Ahab was how he could be concealed in Zarephath when so strict a course was taken we need not question considering that being informed of his danger the widow might use many wayes to hide him Vers 12. The spirit of the Lord shall carry thee whither I know not That is some Angel or wind from the Lord shall take thee up and carry thee to some other place and then the king will slay me either because I did not apprehend thee when I saw thee or because I shall seem to have deluded him by telling him that which he shall not find to be true usually it seems in those times Elijah was thus miraculously caught up and so perhaps other prophets too and carried from one place to an other whence it was that when Elijah was at last taken up into heaven the young prophets would needs send out to seek him 2. Kings 2.16 and the like we read also concerning Philip when he had baptized the Ethiopian Eunuch Act. 8.39 Now this is still said to have been done by the spirit of the Lord either because it was done by the ministery of the Angels or by some mighty extraordinary wind as indeed concerning Elijahs last rapture it is said 2. King 2.11 That Elijah went up by a whirle-wind into heaven or rather because what was done by any secret supernaturall working of God they used to say it was done by the spirit of the Lord. Vers 15. As the Lord of hosts liveth before whom I stand c. See the note chap. 17.1 Vers 17. Art thou he that troubles Israel This Ahab said to Elijah partly because he had alwayes opposed that way of religion and worship which he had established in the land and disswaded the people from submitting to it but principally because by his meanes he conceived the drought and famine was sent which had sorely distressed the land Vers 19. Now therefore send and gather to me all Israel unto mount Carmel and the prophets of Baal c. There is no likelyhood that Elijah immediately upon that reproofe in the former verse enjoyned Ahab to gather the prophets of Baal together never acquainting him to what end and purpose they should be assembled and that the king without any more words did presently what Elijah required and therefore doubtlesse though it be not here expressed because it may be easily gathered from the following relation of that which was afterward done after some vehement concertations betwixt the prophet and the king concerning the idolatry of Baal the king defending what he had done Elijah did now propound to him that way of tryall to find out the truth which afterward again he propounded to the people vers 22 23 24. which the king approving accepted the challenge and assembled both the prophets of Baal and the people also that is the heads of the people to see what was done as Elijah had required The foure hundred and fifty prophets of Baal here mentioned were it seems such as were dispersed over the villages and towns of Israel the foure hundred distinguished from the other by this title the prophets of the groves were such as attended the court and performed their idolatrous service in the groves planted by Ahab near Baals temple in Samaria chap. 16.32 33. and are therefore said to have been such as did eat at Jezebels table why Carmel was chose to be the place where this great triall was to be made we cannot say onely it is like he purposely declined Samaria that Jezebel might not hinder the work for as for that conceit of the papists that in Carmel Elijah used to live a retired monasticall life whence an order of their Friers are called Carmelites it is a mere phancie and groundlesse conceit Vers 20. So Ahab sent unto all the children of Israel and gathered the prophets together c. We need not wonder that Ahab should herein do as Elijah had required if we consider first That doubtlesse Elijah had desired that triall might be made whether the sacrifice of the Baalites or his sacrifice should be consumed with fire from heaven to discover thereby whether Baal were a god or no and to see this tried by such a miraculous work the very naturall desire that is in men to see strange things might winne him beside the confidence he
hils Vers 24. Take the kings away every man out of his place and put captains in their rooms This they adde as implying that their former losse might be by their means rather then the cowardise of his own people to wit by their unfaithfulnesse or want of skill in martiall affairs or by their delicacy and the evil example they had given in being feasting and drinking when they should have been preparing for the battell Vers 26. Ben-hadad numbred the Syrians and went up to Aphek to fight against Israel Which was in the tribe of Asher Josh 19.30 31. and here Ben-hadad now chose to fight with Israel not onely because it was a plain countrey vers 23. Let us fight against them in the plain and surely we shall be stronger then they but also because this was one of those cities which his father had formerly taken from the Israelites vers 34. and so hither they might retire to shelter themselves if the battell should go against them as we see they did vers 30. But the rest fled to Aphek into the citie Vers 27. And the children of Israel pitched before them like two little flocks of kids hereby it appears that the Israelites had divided their forces into two bodies and were but weakly provided for warre in comparison of the Syrians Vers 28. Thus saith the Lord Because the Syrians have said The Lord is God of the hils but he is not God of the valleys c. As if he should have said however you deserve not the least help from heaven because of your wickednesse and the little good done amongst you by the former victory I gave you yet to confute this blasphemy of the Syrians even in the valleys I will again deliver all this great multitude into thine hand Vers 30. And there was a wall fell upon twenty and five thousand of the men that were left Either by some warlike stratagem of the Israelites when they were battering the walls of the city or rather by some earthquake or other immediate hand of God overturning the walls upon them perhaps when they were busied to raise them higher or to make them stronger that under the covert thereof they might the better shelter themselves against the Israelites or whilest they were standing behind the wall to defend the city against the Israelites that sought to storm it Vers 31. We have heard that the kings of the house of Israel are mercifull kings It seems their mercifull dealing with those they overcame in battell had got the kings of Israel this report amongst other nations Vers 34. And Ben-hadad said unto him The cities which my father took from thy father I will restore This may be meant of those cities which Ben-hadad his father took from Baasha king of Israel chap. 15.20 who is here called the father of Ahab onely because Ahab succeeded him in the throne yet rather I believe that as now so formerly in the dayes of Omâ—i the father of Ahab the Syrians had made some inrodes into the land of Israel though it be not expressed in the sacred story and taken some cities in that invasion which now he promiseth to restore but how he kept this his promise we may see in the warre which Ahab afterward made against him for the recovery of Ramoth Gilead chapter 22.3 And thou shalt make streets for thee in Damascus as my father made in Samaria That is thou shalt appoint thee in Damascus places of free trading for thy people as I had in Samaria for the Syrians or else the streets here mentioned are meant of places of trading for the Syrians out of which the tribute now yeilded to Ahab should be raised yearely So he made a covenant with him and sent him away Thus sleightly did Ahab passe over the great dammage the people of God had undergone by his invading the land of Israel two yeares together and that horrible blasphemy of him and his Syrians in saying that the Lord was God in the hils and not in the valleys but in the mean season he that was thus ready to pity Ben-hadad could persecute the poore prophets of God and not shew them the least mercy at all Vers 35. And a certain man of the sonnes of the prophets said unto his neighbour in the word of the Lord Smite me I pray thee That is one of those young prophets that were trained up in the Schools or Colledges of the prophets under their aged fathers did in the name of the Lord require one of his fellow prophets to smite him to wit with a sword so as to wound him as appeares vers 37. and this he required First that being wounded he might the better resemble a souldier that had been in the battell to whose custodie a prisoner was committed verse 39. And secondly that being wounded and bloudy he might the better in that his condition shew Ahab what he was to expect from the revenging hand of God to wit that the Lord should smite him and that his bloud and life too should be required for sparing Ben-hadad for thus it was usuall with the prophets to foreshew in themselves a shadow of that calamity which they foretold should come upon others Esay 20.2 3 4 Jerem. 27.2 and Acts 21.10 11. see also Ezek. 12.3.12 Vers 36. Because thou hast not obeyed the voyce of the Lord behold assoon as thou art departed from me a lion shall slay thee It is most probable that this his neighbour that refused to strike him was one of his fellow-prophets and so was conscious to himself that what the Prophet required was indeed of God and yet preferred his own reason before Gods command and was therefore for his disobedience slain by a lion However herein the Lord as in a figure discovered the justice of his punishing Ahab who under a shew and pretence of clemencie spared Ben-hadad whom God had appointed to utter destruction Vers 41. And the king of Israel discerned him that he was of the prophets It seems he was one that was known to the king and so when the bloud and ashes were wiped from his face he discerned who he was or else he might know him by his attire which when he addressed himself to speak to the king having wiped his face the king then observed and not before Vers 42. Because thou hast let go out of thy hand a man whom I appointed to utter destruction Happely Ahab had been expressely charged not to spare Benhadad but however the Prophet had expressely told him vers 28. that because he and his Syrians had blasphemed the Lord saying The Lord is God of the hils but not of the valleys therefore the Lord would deliver them into his hands neither could he therefore spare that blasphemous wretch without contempt of Gods known will who had delivered him as it were into his power that he might by him be slain for his blasphemy CHAP. XXI Vers 3. THe Lord forbid it me that I should give the inheritance
Jehoshaphat Did I not tell thee that he would prophecie no good concerning me but evil as if the Prophet had said seeing thou art displeased at what I have said and wilt not believe but that I have spoken it out of ill will I will now largely shew you the whole vision that I saw I saw the Lord sitting on his throne and all the host of heaven standing by him on his right hand and on his left That is the Angels who are the ministers of the God of heaven at whose command they are continually imployed and if in this host the evil spirits are also included they are called the host of heaven onely because they also are under the overruling power of God and are ministers to execute his vengeance on the wicked and were happely such as stood now on his left hand Vers 20. And one said on this manner and another said on that manner This is added onely to imply that God hath divers wayes and means whereby he can accomplish that which he hath purposed in himself Vers 25. Thou shalt see in that day when thou shalt go into an inner chamber to hide thy self To wit lest he should be slain for incouraging the king to go against Ramoth Gilead by his false prophecy Vers 26. Take Micaiah and carry him back unto Amon the governour of the city and to Joash the kings sonne This Joash was it seems either the sonne of Ahab or rather the sonne of Omri the father of Ahab and called usually amongst the people the kings sonne and being in some place of authority in the citie the Prophet was sent to him together with Amon the governour of the citie As for these words of Ahabs Take Micaiah and carry him back from hence it may be probably gathered that when at first they fetched Michaiah they fetched him out of prison whither he is now sent back again and because of this many Expositours incline to think that this Micaiah was that Prophet that formerly threatned that his life should go for the life of Ben-hadad whom he had sent away in peace chap. 20.42 and that for this he had been ever since kept in prison Vers 27. Put this fellow in prison and feed him with bread of affliction c. That is with a diet course and scanty a poore pittance enough to hold life and soul together such as is usually allowed to poore captives and slaves and will onely serve to prolong their affliction and misery See Deut. 16.3 Vers 29. So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth Gilead It was much that good Jehoshaphat should cause Micaiah to be sent for and then suffer a proud Baalitish priest to smite him on the cheek before his face and heare the king with such a severe charge send him back to prison and never open his mouth to speak a word for the poore Prophet but that he should go up to Ramoth Gilead with Ahab after the Prophet had foretold the dangerous event of this expedition is farre more strange and indeed all that can be said herein is this that either he was so farre overborn with the confidence of those foure hundred Prophets that promised victory that he began to think however at first he suspected them that their words might prove true rather then Micaiahs the rather because he knew that they should fight in a just cause which God usually favours or else that having engaged his word already to Ahab with whom he had lately joyned himself in affinitie he was loth to shrink now upon the words of Micaiah but chose rather to hazard the successe and to make triall what the event would be Vers 30. And the king of Israel said unto Jehoshaphat I will disguise my self c. Great personages are usually most laid at in battels and besides the prophesie of Micaiah had scared Ahab doubtlesse though he seemed to slight it yea perhaps he might also heare of the king of Syrias charge to his souldiers concerning him to avoid therefore this danger and so if it might be to elude Micaiahs threat he resolves to disguise himself and to enter the battel in the habit of an ordinary captain But yet happely Ahab pretended that he did this onely that the Syrians might not know there were two kings in the battel lest they should thereby be rendred the more cautelous and wary in their fight And thus he might indeed upon a fair ground wish Jehoshaphat to go on in his robes because he would not put upon him the disguising of himself in the attire of a common souldier or captain Vers 31. Fight neither with small nor great save onely against the king of Israel This the king of Syria commanded his two and thirty captains 1. Kings 22.31 first because he might well hope that the death or taking of the king would be the readiest means to rout the whole army or secondly because he desired to wipe off the dishonour that fell upon him in the last battel by bringing Ahab under his mercie as he was then exposed to the mercy of Ahab So well doth he repay the mercie which the king of Israel had then shown him and that no doubt by the speciall hand of Gods providence to convince him of his folly in sparing him whom God would have had destroyed Vers 32. Jehoshaphat cried out That is he cried out for help to wit both by calling upon Ahab to help him whereby it may be the Syrian captains perceived that he was not the king of Israel and by calling upon God for succour who thereupon helped him as it is said 2. Chron. 18.31 and moved the Syrians to depart from him onely the Lord was pleased by bringing him into this danger to let him see his folly in going out with Ahab notwithstanding the Prophet Micaiah had given him so fair a warning Vers 34. Turn thine hand and carrie me out of the host for I am wounded That is out of the battel for he left not the camp lest his souldiers should fly but was stayed up in his chariot untill the evening vers 35. and thus at last the vengeance of God fell upon him for his idolatry and for his persecuting Gods prophets but especially for the death of Naboth Vers 38. And one washed the chariot in the pool of Samaria and the dogs licked up his bloud c. See the note chap. 21.19 41. Vers 42. Jehoshaphat was thirty and five yeares old when he began to reigne and he reigned twenty and five yeares in Jerusalem Seeing therefore he began his reigne in the fourth yeare of Ahab as it is said in the foregoing verse who reigned two and twenty years in Samaria it must needs follow that whilest Jehoshaphat sate in the throne of Judah Ahab reigned in Israel about seventeen or eighteen years Ahaziah the sonne of Joram two years and Jehoram his brother the second sonne of Ahab about foure years and then Jehoshaphat dyed and
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
mouth that message which he had formerly sent him by his servants so mightily did God over-aw him that erewhile was so resolute to be revenged on the prophet and happely the unexpected confidence of the prophet in delivering this message made him feare that he came armed with power from God to execute some judgement on him and so that might over-aw him Vers 17. And Jehoram reigned in his stead in the second yeare of Jehoram the sonne of Jehoshaphat c. Ahaziah dying without children his brother Jehoram a second sonne of Ahab chap. 3.1 reigned in his stead But may some say Ahaziah his brother began to reign in the seventeenth yeare of Jehoshaphat 1 Kings 22.51 Jehoram therefore though we should assigne to Ahaziahs reigne two complete yeares as is there said must needs succeed in the nineteenth yeare of Jehoshaphat who reigned in all twenty five yeares 1 Kings 22.42 and how is it then said that he began his reigne in the second yeare of Jehoram the sonne of Jehoshaphat I answer that Jehoshaphat in the seventeenth yeare of his reigne when he went with Ahab to recover Ramoth Gilead from the Syrians designed as king his sonne Jehoram and though when he returned he reassumed the government into his own hands yet the eighteenth yeare of his reigne wherein Jehoram the sonne of Ahab entred upon the crown of Israel chap. 3.1 is here called the second yeare of Jehoram his sonne as counting from his first designement to the crown in the life of his father CHAP. II. Vers 2. ANd Elijah said unto Elisha Tarry here c. God had revealed to Elijah that he should be taken up to heaven as is manifest vers 9. and withall had enjoyned him first to visit those schools of the prophets which were at Beth-el and Jericho that he might both by his counsell and prayers leave a blessing amongst them before his departure and perhaps that he might put into their hands that prophecy against Jehoram the king of Judah which some yeares after was to be delivered to him whereof mention is made 2. Chron. 21.12 And there came a writing to him from Elijah the Prophet c. Elijah therefore addressing himself to this journey immediately after which he was to be taken up into heaven either because he knew not what witnesses God would allow to be present at that miraculous act and affected not the spreading of his fame thereby or because he desired to be alone that he might the better prepare himself for this his strange passage to heaven or because he desired to trie the constancie of Elishaes love or whether the Lord had revealed any thing to him concerning his rapture or lastly to make him the more desirous to go along with him when he was going from Gilgal he advised Elisha to stay there Vers 3. Knowest thou that the Lord will take away thy master from thy head to day This phrase of taking away Elijah from the head of Elisha is either used to imply that he should be taken upward to heaven or else rather in relation to the manner of their sitting in the schools of the Prophets where Elijah as the father and teacher of the Prophets used to sit in a higher place as it were above their heads and Elisha and the rest at a lower place as it were at his feet as it is said of the Apostle Paul Acts 22.3 that he was brought up at the feet of Gamaliel And he said Yea I know it hold you your peace The Lord had revealed to Elisha that his master should be that day taken up into heaven yea as it seems he had enjoyned him to attend diligently his going away and had perhaps promised him that if he saw him when he was taken up from him he should have a double portion of Elijahs spirit as Elijah afterwards told him vers 10. So eagerly therefore did he intend the expectation of this miraculous rapture of his master that he was loth to entertain the least discourse with the Prophets lest his master should on a sudden be taken away and he not see it and therefore he answers them so shortly Yea I know it and enjoyns them presently to hold their peace Vers 7. And fifty men of the sonnes of the prophets went and stood to view afarre off To wit to see the assumption of Elijah into heaven and thus by Gods providence there were many eye-witnesses of this miracle and so likewise had Christ many eye-witnesses of his resurrection and ascension 1. Cor. 15.5 6. c. and Acts 1.9 Vers 9. Elijah said unto Elisha Ask what I shall do for thee before I be taken away from thee Thus it was also with Christ John 16.23 Whatsoever you shall ask the father in my name I will give it you Ephes 4.8 When he ascended up on high he led captivitie captive and gave gifts unto men And Elisha said I pray thee let a double portion of thy spirit be upon me That is say some the gift of prophesie to foretell future things and the gift of working miracles and others conceive that he asked twice as much of the gift of the spirit as Elijah had out of a zealous unsatisfied desire to promote Gods glory and to do good to his people and accordingly say they whereas Elijah wrought eight miracles Elisha wrought sixteen but I rather conceive that hereby is meant onely a great and eminent measure of the gifts of the spirit double in regard of the other Prophets as alluding to the priviledges of the first-born Deut. 21.17 he was to succeed in the room of Elijah 1. Kings 19.16 He was to be a father to the schools of the Prophets and to be chiefly imployed in opposing the corruptions of the times and therefore he craves a double portion of his spirit that he might be furnished according to the eminencie of the place and work he was to undertake Vers 10. And he said Thou hast asked a hard thing c. That is that which God doth very rarely afford to any man no not to his servants the Prophets so that to obtain this for thee from God thou mayest well think it is no easie thing Neverthelesse saith Elijah if thou see me when I am taken from thee it shall be so unto thee and this Elijah prescribed as the condition of his obtaining his desire because though the seeing of Elijah when he was taken away could no way be an advantage in it self to draw down a double portion of his spirit upon Elisha yet this would be both a triall of his faith which where it is in truth makes men with much vigilancie and intention of mind wait for the accomplishment of Gods promises and that in the use of the means which he hath appointed how unlikely soever they seem to be for the procuring of the promised blessing in the eye of our reason and might also inform him how vehement his desire ought to be in seeking to obtain that great
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
they should by way of derision call upon him to go up the hill as commonly it is thought these words were spoken I cannot conceive Vers 24. And he turned back and looked on them and cursed them in the name of the Lord c. That is by authority from God he pronounced them accursed of God and indeed therefore it is expressed that he looked on them before he cursed them to intimate that he did not do it in a suddain passion to revenge himself but by the speciall instinct of God and that to punish the wickednesse of the parents in the death of these their misnurtured children and to let the Israelites see that if God would so severely revenge the reproaching of his prophets in the mouthes of little children much lesse would he endure it in those that were of ripâ—r yeares It is strange indeed that the prophet after durst go to Beth-el but he went under Gods protection who was able to defend him as he had done his master Elijah against the fury of king Ahaziah when he had fetched fire from heaven upon his captains and their souldiers CHAP. III. Vers 1. NOw Jehoram the sonne of Ahâ—â— began to reigne over Israel in Samaria the eighteenth yeare of Jehoshaphat c. Chap. 1.17 it is said that he succeeded his brother Ahaziah and began his reigne in the second yeare of Jehoram the sonne of Jehoshaphat but that was onely because Jehoshaphat when he went with Ahab against Ramoth Giâ—ead did designe his sonne Jehoram to be king in his room and to govern the kingdome in his absence howbeit at his return he resumed the government of the kingdome to himself as we see in this place and indeed there was good cause for the trouble that Jehoshaphat was put to to reform things at his return 2. Chron. 19.4 argues no small distemper of the whole countrey through the misgovernment of that his ungodly sonne in his absence see the note chap. 1.17 Vers 2. He put away the image of Baal that his father had made That is he suppressed the worship of Baal which his father had set up though he continued still the idolatry of Jeroboam in his golden calves it was much indeed that this wicked king should reform so much especially his mother Jezebel being yet living by whose means the worship of Baal was first brought in but it may well be that his conscience was a little startled with the death first of his father and then of his brother Ahaziah occasioned by the strange fall that he got and with the late revolt of the Moabites from them and besides perhaps he knew that the Prophets of God attributed these things to the idolatry of the Israelites and therefore intending an expedition against the Moabites he resolved first to suppresse the idolatry of Baal that so his warre against Moab might speed the better Vers 7. The king of Moab hath rebelled against me wilt thou go with me against Moab to battel He rebelled in the dayes of Ahaziah immediately after the death of Ahab their father chap. 1.1 but Ahaziah was king little above a yeare and the most of that time perhaps bedrid with his fall and so could not undertake the reducing of Moab to their former obedience and so now Jehoram his brother undertakes it so soon as ever he came to the crown And he said I will go up c. Whether it were out of a desire that Jehoshaphat had to be avenged on the Moabites for their defection from the kings of Judah to Israel for being formerly tributaries to David and Solomon they had left the kings of Judah and given themselves for vassals unto this time to Jeroboam and his successours or for that they had lately with other nations made warre upon him and invaded his land 2. Chron. 20.1 or whether it were because Joram king of Israel had put down the worship of Baal in his kingdome and so in this regard he thought he might the more safely joyn with him in this warre against Moab though he had been formerly reproved by Gods Prophets first for aiding Ahab when he went against Ramoth Gilead 2. Chron. 19.2 and secondly for joyning himself with Amaziah to make ships to go to Tarshish 2. Chron. 20.37 Yet now again he joyned himself with Jehoram the sonne of Ahab and brother of Amaziah in this his warre against the Moabites Vers 8. And he said Which way shall we go up And he answered The way through the wildernesse of Edom. That is Jehoram asked Jehoshaphat which way they should go and Jehoshaphat advised them to go the way through the wildernesse of Edom to wit either that they might come upon the Moabites by a way they looked not for them or that they might take the king of Edom and his forces along with him or else the better to assure that nation of the Edomites by the way of whom they had the more cause to be jealous because some of them had lately been in the field at Engaddi against Jehoshaphat together with the Moabites and the Ammonites 2. Chron 20.22 The Lord set ambushments against the children of Ammon Moab and mount Seir which were come against Judah and they were smitten though at this time they were tributaries to Jehoshaphat and so continued till his sonnes reigne 2 Chron. 21.8 Vers 9. So the king of Israel went and the king of Judah and the king of Edom That is the Viceroy of Edom whom Jehoshaphat had set over them for as yet they had no king of their own 2. Chron. 21.8 Vers 11. Here is Elisha the sonne of Shaphat which poured water on the hands of Elijah That is Here is Elisha the servant or minister of Elijah whether in this particular Elijah made use of Elishaes service we need not enquire because this was the ordinary imployment of servants that attended upon their masters therefore with this proverbiall kind of speech this courtier speaks of him as Elijahs attendant Here is Elishah that poured water on the hands of Elijah and no doubt it was by the speciall instinct of Gods spirit that Elisha was come along with the armie into these deserts of Edom. Vers 12. And Jehoshaphat said The word of the Lord is with him So he judged both because he was the disciple of so great a prophet and perhaps his fame was already spread abroad as also because he conceived there was something in it that he should be now come with the army So the king of Israel and Jehoshaphat and the king of Edom went down to him It was very much that three kings should go down to the prophet and that they did not rather send for Elisha to come to them as at other times the kings of Israel and Judah were wont to do but first the great extremity they were now in might make them desirous to ingratiate themselves to Elisha by all possible meanes secondly it is like enough that Jehoshaphat might advise him hereto and that
questioning and doubting whether this means would be effectuall or no and therefore desiring that he would go along with her she resolves confidently that she will not return without him Vers 31. And laid the staffe upon the face of the child but there was neither voice nor hearing c. Some ascribe this to want of faith both in Gehazi and the mother others think that Elisha gave that direction for the laying of his staffe upon the face of the child without any speciall direction or promise from the spirit of God onely because he had at other times wrought miracles with this staffe but rather I think it is to be ascribed to the change of Elisha his purpose had he not yielded to have gone himself perhaps the staffe might have been effectuall now the Lord was pleased to withhold his power and help till the prophet came Vers 34. And he went up and lay upon the child c He applyed his body to the body of the child so farre as it could be done in two bodies of such disproportion See the note 1 Kings 17.21 Vers 35. Then he returned and walked in the house to and fro c. Why he rose up from lying upon the child to walk to and fro and then went and lay upon the child again it is hard to say it is said that perhaps he was wearied with lying in that manner as he did upon the child or that perceiving the flesh of the child to wax warm as in the foregoing verse it is said it did the joy thereof did make him rise up and fetch a turn and then presently he lay down upon the child again But I rather conceive all this proceeded from the exceeding vehemency and intention of his desires in seeking to God for the reviving of the child it being usuall with those that are so transported with strong desires to be thus various in their actions and sometime to be in one posture and sometime in another as finding no rest in themselves till their desires be satisfied And the child opened his eyes Which was a signe that the child was perfectly restored to life and thus as in other miracles so in this God was pleased to make it manifest that the spirit of Elijah rested upon Elisha as his successour by enabling him to do the same kind of wonders that the other had done Elijah divided Jordan with his mantle 2 Kings 2.8 so did Elisha too verse 14. Elijah multiplyed the widow of Zarephaths oyle 1 Kings 17.14 and Elisha did as much for a poore prophets widow vers 2 c. of this chapter Elijah brought rain from heaven after a time of great drought 1. Kings 18.41 and Elisha supplyed three kings and their armies with water when they were ready to perish with drought 2 Kings 3.16 17. Elijah cursed the captains and their fifties that came to apprehend him and they were presently destroyed with fire from heaven 2 Kings 1.10 And Elisha cursed the children that reproched and mocked him and they were presently torn in pieces by two she beares chapter â— 24 and so now here Elisha raised from death the Shunamites sonne as Elijah had raised the Sareptans sonne before 1 Kings 17.21 22. Vers 33. And Elisha came to Gilgal and there was a dearth in the land c. To wit to visit the Colledge of the prophets which was in this citie and that the rather to encourage and comfort them because of the dearth that was now in the land and therefore it is said in the next clause and the sonnes of the prophets were sitting before him to wit to be instructed by him as Paul used to sit at the feet of Gamaliel Acts 22.3 which is perhaps the rather added to intimate that it was by Elishaes meanes that the society of the prophets was not dissolved but holy exercises were continued amongst them notwithstanding the famine Vers 39. And one went out into the field to gather herbs and found a wild vine and gathered thereof wild gourds c. That is going forth to gather herbs for the pottage he lighted upon this wild vine and not knowing it yet gathered thereof now it is generally thought that this was Coloquintida a plant that growes in fields and hedg-rowes somewhat like a vine the gourds that is the leaves and branches whereof are bitter and poysonous Vers 40. They cryed out and said O thou man of God there is death in the pot As fearing by their bitter and unsavoury rast there had been poyson in the pottage Vers 42. And there came a man from Baal-shalisha and brought the man of God bread of the first fruits c. The first fruits by the law were to be given to the priests Numbers 18.12 but the priests were now driven away from the ten tribes ever since Jeroboam had set up his golden Calves and forbidden the people to go up to the temple at Jerusalem 2. Chron. 11.14 and therefore this good man brought these twenty loaves of the first fruits c. to Elisha and the prophets who instructed the people instead of the priests and that the rather out of a care to supply their necessities in this great dearth that was now in the land CHAP. V. Vers 5. GO and I will send a letter unto the king of Israel Which was Jehoram the sonne of Ahab chap. 3.1 Vers 6. I have therewith sent Naaman my servant to thee that thou mayest recover him of his leprosie That is that thou mayest cause him to be recovered of his leprosie for what any prophet in Israel could do he doubted not but that the king might command Vers 7. He rent his clothes and said Am I a God to kill and to make alive c. His words shew what was the cause of his griefe namely the feare that Ben-hadad the king of Syria the old enemy of Israel sought in this to pick a quarrell that he might invade the land yet likely enough it is that to cover this he pretended the blasphemy of requiring that of him which was the onely proper work of God and in the meane season never thought of what Elisha could do Vers 8. Wherefore hast thou rent thy clothes And thus Elisha covertly taxed the king for so little regarding the miracles which Elisha had wrought that now he never entertained a thought of consulting with him and gave him to understand that even the Syrians should know that there was a prophet in Israel though he and his courtiers would take no notice of him Let him come now to me saith he and he shall know there is a prophet in Israel Vers 10. And Elisha sent a messenger unto him saying Go and wash in Jordan seven times c. Not going out to him First that the miracle might be the more remarkable the prophet doing no more but send him a message that he should go and wash in Jordan and he should be clean Secondly that Naaman might the more plainly see that he did
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
pound and a cab of doves dung for about twelve shillings and six pence and yet now a measure of fine floure which was about a peck and a pottle as most account it should be sold for a shekel which was about two shillings six pence and so also two measures of barley a mighty change Vers 2. Then a lord on whose hand the king leaned answered c. Some Expositours hold that this was that messenger mentioned in the latter end of the foregoing chapter that was sent to slay Elisha but me thinks it is plain that these words describe a person not mentioned before and that the king himself was present when the words of the prophet was thus slighted by his great favourite As for the custome of kings leaning on their nobles hands see chap. 5.18 If the Lord would make windows in heaven might this thing be That is if the Lord should cause the heavens to rain corn if showers of floure and barley should from the cloudes be poured down upon us there could not be such plenty Vers 3. And there were foure leprous men at the entring in of the gate For they might not be within the city because they were lepers Levit. 13.44 46. but yet withall observable it is how scrupulously carefull the inhabitants of Samaria were to observe that law of God of not suffering the lepers to come amongst them yea though they were ready to perish for hunger whilest in the mean season they made no bones of transgressing Gods law in a matter of greater weight and consequence by their grosse idolatry Vers 5. And they rose up in the twilight to go unto the camp of the Syrians That is in the twilight of the evening and it seems the Syrians were fled but a little before they came for of them it is said too vers 7. that they arose and fled in twilight and that both must be meant of the evening twilight is evident because it was in the following night that first the lepers were getting themselves a booty in the tents of the Syrians vers 9. If we tarry say they till the morning light some mischief will befall us And secondly that the city was raised by them vers 12. and the king arose in the night c. Vers 6. For the Lord had made the host of the Syrians to heare a noise of chariots c Which yet the lepers nor none in the city heard the Lord could easily have stricken these Syrians dead in the place but he was pleased rather as it were in a way of scorn and derision to fright them with their own fancies and to make them fly not daring to take their very horses with them like so many mad distracted men when there was not a man near them to do them any hurt Vers 9. If we tarry till the morning light some mischief will come upon us This they said because they judged it so great a fault not to acquaint their brethren with that which God had done for them when there were so many amongst them that were in danger every moment to perish with hunger Vers 10. So they came and called unto the porter of the city and they told them c. That is the porter of the gate and the watchmen that were with him Vers 11. And he called the porters and they told it the kings house within That is the city porter went to the kings palace and called to the kings porters there and acquainted them with the businesse who presently went and told the kings servants within the tydings that were brought them Vers 13. Behold they are as all the multitude of Israel c. That is we need not scruple the exposing of these to danger whether men or horse that we send forth to see whether this be true which these Lepers report for alas they are as all the multitude of Israel consumed and ready to perish for hunger and as good dye by the sword of the Syrians as stay behind to be starved here CHAP. VIII Vers 1. THe Lord hath called for a famine and it shall also come upon the land seven years And thus the people continuing in their sinnes the judgements of God were doubled upon them In Elijahs time God sent a famine amongst them but that lasted onely three yeares and a half James 5.17 Elijah was a man subject to the like infirmities and he prayed and it rained not for the space of three years and a half but now this continued full seven years Vers 2. And she went with her houshold and sojourned in the land of the Philistines seven years Because it is said of this good Shunamite that she went with her houshold c. it is probably conceived that her husband being dead she was at present a widow and a notable discovery it was of the Lords high displeasure against his people that in the neighbour countrey of the Philistines there was no want and yet in the kingdome of Israel a sore famine prevailed yea and in Judah too for it is not likely this good woman would have sought the preservation of her life amongst the Philistines if she might have done it amongst her brethren of Judah though the Philistines were a wicked people yet they had not the means of grace as Gods people had and therefore it is no wonder though God was most provoked with the idolatry and other wickednesse of his own people Vers 4. And the king talked with Gehazi the servant of the man of God c. When the Shunamite came to cry unto the king for her house and her land which in the time of her absence was seised upon by her kindred or by the officers of state for the kings use she found the king talking with Gehazi concerning the miracles which Elisha had wrought and so by that means found favour with the king and recovered her estate Some Expositours conceive that this was before Gehazi was stricken with leprosie though that be inserted in the history before this chap. 5.21 else they think the king would not have talked with him But without very evident grounds it is not fit to recede from the order of the history I conceive not that lepers were ever so secluded from cohabitation with others but that they might upon occasion have some conference with them especially it might be so here when the king had so great a desire to heare a true relation of all the wonders that Elisha had wrought onely indeed if this were after Gehazi was a leper observable it is that notwithstanding Gehazi did here speak so honourably of his master upon whose word so sore a judgement had seized upon him Vers 6. So the king appointed to her a certain officer saying Restore all that was hers c The word translated officer signifies an eunuch as it is in the margin of our bibles kings it seems in former times had eunuchs to be the chief officers in their courts whereupon in processe of
the city Eliakim therefore and those that were with him desired Rabshaketh to speak in the Syrian and not in the Jews language Speak I pray thee to thy servants in the Syrian language for we understand it and talk not with us in the Jews language in the eares of the people that are on the wall a strange request indeed this may seeme to be made to an enemy who they might be sure would do what he could to discourage the people and to raise sedition amongst them but first it is no wonder that men in danger should seek to help themselves in those wayes whereby there is little or no likelyhood that they should do themselves any good and secondly perhaps they desired this of him as refusing to continue the parley unlesse he would speak to them in the Syrian language upon which ground they might conceive he would yeild to them as hoping that upon this parley they would surrender the citie to him peaceably Vers 32. Vntill I come and take you away to a land like your own land c. Because the Assyrian king had lately carried away the Israelites captives into a strange countrey this people could not but feare the like measure by way of answering these their fears therefore he addes these words wherein he yeilds indeed that they might expect that at his return for their purpose was to go against Egypt assoon as they had perfected the conquest of Judea they should be removed out of their countrey but withall he addes that they should be carried to a land as good as their own Vers 36. But the people held their peace and answered him not a word for the kings commandment was saying Answer him not To wit lest they should rashly either exasperate the enemy or discover their fears or give any other advantage to them by any thing they should say and because there was no better way to pull down the swelling pride of this insolent tyrant then thus to seeme not to mind what he said or at least not to judge his words worthy an answer Vers 37. Then came Eliakim the sonne of Hilkiah which was over the houshold and Shebna the scribe and Joah the sonne of Asaph the recorder to Hezekiah with their clothes rent c. To wit because of the blasphemy of Rabshakeh and the great distresse whereinto they were all like to fall CHAP. XIX Vers 3. THis is a day of trouble and of rebuke and of blasphemy That is this is a day wherein the poore people of God are in great trouble wherein the Lord hath testified his displeasure against us and rebuked us for our sinnes and wherein the proud enemy hath blasphemed Gods name For the children are come to the birth and there is not strength to bring forth That is such as is the condition of a woman in travell when the child is come to the very birth and then her strength fails her that she cannot be delivered such is our condition our sorrow is extreme our danger desperate as being brought to such extremities that unlesse help come presently we are sure to perish and no power or ability we have to help our selves so that unlesse God do miraculously help us we must needs perish both prince and people and in such extremities God is wont to come in to the help of his poore distressed people Vers 4. It may be the Lord thy God will heare all the words of Rabshakeh c. That is it may be he will manifest that he hath heard them by punishing him for them Wherefore lift up thy prayer for the remnant that are left That is pray earnestly unto God for those few that are left of the people of God he calls them a remnant first with respect to the captivity of the ten tribes who were carried away into a strange land and so onely Judah and Benjamin were left secondly with respect to the havock that had been made amongst the people of Judah both in the dayes of Ahaz his father and now also by Sennacherib in many of their cities which he had taken and for these he desires him to lift up a prayer that is to pray fervently for in fervent prayer the soule of a man mounts up as it were to heaven and is above all thinking of earthly things according to that of David Psal 25.1 Unto thee O Lord do I lift up my soul Vers 7. Behold I will send a blast upon him c. That is I will drive him out of the kingdome even as the dust or chaffe is driven by a blast of wind and thus the Lord shews how unable the Assyrian should be to stand against his indignation notwithstanding he thought his power could not be resisted What this blast was wherewith the Assyrian was driven out of the land may be probably gathered by that which is related afterward it may be meant either of the report of the king of Ethiopia's arming against him or of the slaughter which was made by the Angel in his army vers 35. or of the fear and terrour wherewith he was stricken of God upon those occasions or of all these together and so likewise for the rumour that is mentioned in the next words and he shall heare a rumour c. it may be meanâ— both of the rumour that the king of Ethiopia was come out against him vers 9. and of the rumour of the slaughter made in the Assyrian army perhaps the tumult and shreeking and grones that were then amongst them Vers 8. So Rabshakeh returned and found the king of Assyria warring against Libnah Rabshakeh finding that the inhabitants of Jerusalem would not yield to open their gates unto him went presently to Sennacherib to Libnah either to inform him of their resolution or rather to conferre with him concerning the army of Tirhakah the Arabian or Ethiopian king whereof it seems he had heard Whether he raised the siege and went away with that army he carried against Jerusalem chap. 18.17 it is not expressed The threatning letters which Sennacherib immediately sent to Hezekiah by terrifying him to make him yield is a probable argument that Rabshakeh had left his army still before Jerusalem under the command of the other captains and onely went himself to Sennacherib to consult with him concerning their affairs Vers 9. And when he heard say of Tirhakah king of Ethiopia Behold he is come out to sight against thee he sent messengers again unto Hezekiah And withall he gave them letters written to Hezekiah containing in effect the same message vers 14. and the reason why he thus sought by all means to terrifie Hezekiah was to make him yield presently to him that if it were possible he might be possessed of Jerusalem before they should heare of the coming of the Ethiopian army and that the rather because that citie would be the most convenient place for him to retreat unto with his army if need were to shelter themselves against the Ethiopians Vers
it shall not be in my dayes Vers 20. And how he made a pool c. This was it seems a great pool in the city of David and the water was brought in pipes under the ground from the fountain of Gihon when Sennacherib did first besiege Jerusalem 2. Chron. 32.30 Hezekiah also stopped the watercourse of Gihon and brought it to the west side of the citie of David and is therefore called the kings pool CHAP. XXI Vers 1. MAnasseh was twelve years old when he began to reigne c. So that he was borne three years after his fathers recovery from his dangerous sicknesse chap. 20.6 and he began to reigne about foure and twenty years after the ruine of the kingdome of the ten tribes for Samaria was taken in the sixth yeare of Hezekiah chap. 18.10 after which he reigned three and twenty years chap. 18.2 and then Manasseh succeeded him being then but a child of whose tender years it seems the princes took advantage that never in their hearts had approved the reformation that Hezekiah had made and so drew him to reestablish his grandfathers idolatry yet he reigned as is noted in the following words longer then any of the kings of Judah to wit fifty and five years Vers 2. And he did that which was evil in the sight of the Lord after the abominations of the heathen c. Considering all the particulars that are here afterwards mentioned it is evident that he did worse then all that had been before him it is noted chap. 20.5 that one of the chief things that made Hezekiah mourn so bitterly when the Prophet told him he should die of his sicknesse was because he had then no sonne to succeed him but alas could he have foreseen what a sonne hee should leave behind him the want of an heire could not be so bitter as this would have been Vers 5. And he built altars for all the host of heaven in the two courts of the house of the Lord. That is not onely in the peoples but in the priests court also he built altars for the worship of the sunne moon and starres Vers 6. And he made his sonne passe through the fire See the note chapter 16.3 Vers 7. And he set a graven image of the grove that he had made in the house c. That is one of the idols of the grove which he had made he set up in the Temple or a graven image made as a representation of the grove which he had made and indeed that there was an image with a carved grove about it seems to be most probable because it is said chap. 23.6 that Josiah brought out the grove from the house of the Lord without Jerusalem unto the brook Kidron and burnt it c. Vers 9. Manasseh seduced them to do more evil then did the nations whom the Lord destroyed c. To wit because the Israelites set up more idols then ever the Canaanites had but especially because they sinned against more light and means of grace then ever the other enjoyed Vers 13. And I will stretch over Jerusalem the line of Samaria and the plummet of the house of Ahab c. That is I will deal with Jerusalem as I have dealt with Samaria and with the house of Manasseh as with the house of Ahab as I did utterly destroy Samaria and the family of Ahab so will I utterly destroy Jerusalem and the house of Manasseh and indeed the posterity of Manasseh was cut off as was the posterity of Ahab Jer. 22.30 because workmen do try places which they would have to be levelled with the line and with the plummet therefore the Lord to imply that he would utterly pull down and destroy Jerusalem and lay it as it were levell with the ground as he had already dealt with Samaria and the house of Ahab he expresseth it with this phrase that he would stretch over Jerusalem the line of Samaria and the plummet of the house of Ahab the like phrase is used Isai 34.11 He shall stretch out upon it the line of confusion and the stones of emptinesse and to the same purpose is the next expression here used and I will wipe Jerusalem as a man wipeth a dish wiping it and turning it upside down that is as a man wipeth a dish that hath had some oyle or other thing in it turning it upside down and wiping it that he may be sure the least drop or crumb may no where be found upon it so the Lord will utterly overthrow the state of Jerusalem turning it upside down and will clear her of all her wealth yea of all her inhabitants so that there shall be nothing left not carried away Vers 14. And I will forsake the remnant of mine inheritance c. That is the tribes of Judah and Benjamin and because they flattered themselves in this that they were the Lords inheritance therefore by calling them the remnant of his inheritance he implies that though they were his inheritance yet he would forsake them Vers 16. Moreover Manasseh shed innocent bloud very much c. To wit the bloud of the prophets that condemned his evil courses and others that opposed his evil wayes Vers 17. Now the rest of the acts of Manasseh and all that he did c. Some of these we have added 2. Chron. 33. as first that the captains of the host of the king of Assyria invaded the land and carried away Manasseh prisoner to Babylon Secondly how being in that affliction he repented him of his sinnes and so the Lord brought him again to Jerusalem the king of Babylon being content as it may seem to set him free upon condition that he should oppose the Egyptian king which may be the cause why Josiah would needs fight against Pharaoh Necho 2. Chron. 35.20 And thirdly that being returned he fortified Jerusalem suppressed idolatry and did again set up the true worship of God Vers 18. And was buried in the garden of his own house in the garden of Uzzah It is likely this was done by the kings appointment after his repentance as judging himself unworthy to be buried in the sepulchre of the kings of Judah because of the abominations of his younger years Why this garden was called the garden of Uzzah we cannot say yet some Interpreters held that it was called so because it was in the place where Uzzah was smitten for touching the ark with his hand 2. Sam. 6.7 or because it had been formerly his garden Vers 26. And he was buried in his sepulchre in the garden of Vzzah That is Amon to wit because his father Manasseh was buried there CHAP. XXII Vers 2. ANd he did that which was right in the sight of the Lord c. Wherein doubtlesse he was much encouraged by the Prophet Zephaniah who prophecyed in his dayes Zephan 1.1 The word of the Lord came unto Zephaniah in the dayes of Josiah the sonne of Amon but especially by the prophet Jeremiah of whom it
many are not since they are all my lords servants and ready alwayes to be employed in thy service Vers 4. Joab departed and went throughout all Israel and came to Jerusalem To wit after nine moneths and twenty dayes 2. Sam. 24.8 Vers 5. And all they of Israel were a thousand thousand and an hundred thousand c. See 2. Sam. 24.9 Vers 6. But Levi and Benjamin counted he not among them for the kings word was abominable to Joab That is because what Joab did in this businesse he did it altogether against his mind and in a manner was forced to do it therefore these two tribes he left unnumbred emboldened herein by the pretences he might make for it as for Levi that the enquiry being onely to know the numbers of those that were fit for warre there was no need of taking the number of that tribe and for Benjamin Jerusalem being the chief citie of that tribe the number of them might be taken there and that afterward at more leasure as likewise because the plague was begun c. 27.24 Vers 7. And God was displeased with this thing therefore he smote Israel Concerning these following passages unto the 18. verse see the notes 2. Sam. 24.10 c. Vers 18. Set up an altar unto the Lord in the threshing floore of Ornan the Jebusite See 2. Sam. 24.17 and thus the Lord did both begin the discovery of his purpose to David that this was the place wherein he would have the Temple built see chap. 22.1 and also brought the people to make the more precious account and the more reverently to esteem of that place by causing that sacrifice to be offered there whereby this grievous plague was stayed in which so many thousands in so short a time had been taken away yea happely at this very time the Lord made known to David by Gad that in that place the Temple should be built which seems the more probable because David would needs purchase the threshing floore of Ornan which he needed not have done if he had not intended to set it apart for Gods service in future times also Vers 25. So David gave to Ornan for the place six hundred shekels of gold by weight See 2. Sam. 24.24 Vers 26. And he answered him from heaven by fire upon the altar of burnt-offering A signe both of Gods accepting of his sacrifice and granting his desire for the staying of the plague and likewise of his purpose to have that place set apart for the building of the Temple Vers 30. But David could not go before it to enquire of God c. This is added to shew the reason both why David did not of himself go presently to Gibeon when he saw the Angel of the Lord stand with a drawn sword threatning Jerusalem that there he might offer up sacrifices to appease his wrath but onely fell down and praied unto him and also why the Lord did not send him to Gibeon to sacrifice when he meant to accept a sacrifice for the staying of the plague Concerning which see the notes 1. Sam. 24.18 CHAP. XXII Vers 1. THen David said This is the house of our Lord God and this is the altar c. That is this is the place of which God spake long since by his servant Moses where he intended to have a house built which must be the settled place of his worship and service and where there must be an altar instead of this I have now set up wherein onely they must offer up sacrifices unto him Deut. 12.11 There shall be a place which the Lord your God shall choose to cause his name to dwell there thither shall you bring all that I command you your burnt offerings and your sacrifices c. And this David knew either by the discovery of the prophet Gad who happely acquainted him with Gods purpose herein or else thorough the speciall instinct of Gods spirit himself gathered so much from Gods sending him to sacrifice there and from Gods miraculous testifying his acceptance of the service there done him by sending fire from heaven to consume the sacrifice chap. 21.26 28. Vers 2. And David commanded to gather together the strangers that were in the land of Israel and he set Masons to hew c. And the building of the Temple by the help of strangers was a notable type of the calling of the Gentiles As for David that set them on work he had received from God the pattern whereby the Temple was to be built and every part thereof chap. 28.11 12 19. and accordingly therefore he prepared many materials and set these workmen on work about them to which Solomon afterward added what was not done when he came to enter upon the work 1. Kings 5.17 18. Vers 3. And brasse in abundance without weight So much that they weighed it not it would have been too great a trouble and charge to receive it in and deliver it out by weight Vers 5. And David said Solomon my sonne is young and tender c. See 1. Kings 3.7 Vers 8. Thou hast shed bloud abundantly and hast made great warres thou shalt not build an house unto my name c. Because the Temple was to be a type of Christ and of the Church and Christ is the king of peace Heb. 7.2 and the Church was to be gathered not by warre and bloud-shedding but by the preaching of the Gospel the tydings of peace therefore the Lord would not have the Temple built by David but by Solomon who was a peacable prince this is doubtlesse the principall ground of this reason given why David might not build the Temple as is evident because there is mention of the warres of David in the prosecution whereof David did God good service yet withall because David was the cause of shedding the bloud of Urijah and those that were slain with him the Lord might also have respect to that and by way of correction for it to shew how displeasing it was to him might take in that amongst the reasons why David might not have the honour to build the Temple Vers 10. He shall build an house for my name c. See the notes upon 2. Sam. 7.13 14. And I will establish the throne of his kingdome over Israel for ever A great question may be made how this promise made to David concerning his sonne Solomon was accomplished in Solomons posterity especially if we hold that which many eminent Divines do with much earnestnesse maintain namely that Christ was not the sonne of David by Solomon but by Nathan It is most probable that none of the posterity of Solomon did ever sit in the throne of David after Zedekiah was carried captive into Babylon nor yet ever had the supreme power of government after they returned from Babylon again now therefore if this promise were not made good in the eternity of Christs kingdome then it seems it was not made good at all but to this I answer First that by the
the Princes of the tribes it might be expected that in the next place should be set down the number of each tribe that were under these Princes especially because the people had been so lately numbred by David In answer whereto therefore this clause is inserted and two things concerning this are affirmed First that David gave order to number onely those of twenty years old and upwards and that because the Lord had said he would increase Israel like to the starres of the heavens and so David would not attempt to have them so numbred to wit because he would not seem to question the truth of that promise and withall because he did indeed think it would be an endlesse and tedious work And secondly vers 24. Joab the sonne of Zeruiah began to number but finished not because there fell wrath for it against Israel to wit because the plague being begun he saw the work was displeasing to God and so gave it over chap. 21.6 But Levi and Benjamin counted he not for the kings word was abominable to Joab Vers 24. Neither was the number put in the account of the Chronicles of king David To wit both because the work was not finished and because their proceeding so farre in it had brought so great wrath upon Israel Vers 32. And Jehiel the sonne of Hachmoni was with the kings sonnes That is their tutour one that was to see that they were in all things trained up and instructed as beseemed the princes of Israel Vers 33. And Hushai the Archite was the kings companion That is his chief favourite in whose company he most delighted Vers 34. And after Ahithophel was Jehoiada the sonne of Benaiah and Abiathar That is after Ahithophels death Jehoiada and Abiathar were his chief counsellours CHAP. XXVIII Vers 1. ANd David assembled all the Princes of Israel Here is repeated what was said before chap. 23.2 for both that and this are meant of the same assembling of the princes Vers 2. Then David the king stood up upon his feet and said c. This phrase here used for Davids standing up upon his feet may seem to imply that though he were now in the generall assembly of the princes and people yet even now he began to be so farre infeebled with age that he used to lie along upon a bed or couch onely being now to be speaker in the assembly to make known the will of God concerning Solomon his sonne he strengthened himself being happely assisted therein by his nobles or servants to stand up upon his feet And indeed within a while after this we see he lay bedrid in great extremity of weaknesse 1. Kings 1.1 I had in my heart to build an house of rest for the ark of the covenant of the Lord and for the footstool of our God That is the ark or the propitiatory or mercy-seat wherewith the ark was covered for elsewhere also we find the ark termed Gods footstool as Psal 99.5 Exalt ye the Lord our God and worship at his footstool and Psal 132.7 We will go into his tabernacle we will worship at his footstool And the reasons why the ark is so called may be first because the Lord being represented as sitting between the wings of the Cherubims as in a throne the body of the ark was in that respect in stead of a footstool to him and secondly to intimate how they ought to judge of Gods presence there in a spirituall manner that the people might not entertain any carnall and earthly conceits of Gods presence there not consonant to the infinite glory and majesty of God the ark is called Gods footstool so to raise their thoughts of God above the world and to teach them so to conceive of Gods presence in the ark as withall to acknowledge that he dwelleth on high and filleth heaven and earth with his glory yea that the heaven and heaven of heavens cannot contain him 1. Kings 8.27 Vers 4. Howbeit the Lord God of Israel chose me before all the house of my father to be king over Israel for ever To wit in my posterity and this was accomplished in Christ See Luke 1.32 33. Vers 14. He gave of gold by weight for things of gold for all instruments of all manner of service silver also for all instruments of silver c. To wit the golden vessels for the service of the holy place the silver vessels for the Priests court Vers 15. Even the weight for the candlesticks of gold For the holy place were these candlesticks made for though there was but one candlestick in the tabernacle of Moses yet in the Temple there were ten candlesticks of pure gold for the holy place 1. Kings 7.49 As for the candlesticks of silver here also mentioned they were doubtlesse for the porch of the courts and happely also for the chambers that were about the courts Vers 16. And by weight he gave gold for the tables of shew-bread c. For in the temple there were severall tables of shew-bread 2. Chron. 4.19 As for the silver tables here mentioned also they were for the chambers of the Priests and other places of the temple Vers 18. And gold for the pattern of the chariot of the Cherubims c. This must needs be meant not of the two Cherubims that were upon the Mercy-seat one at each end for they were made in Moses time and now carried by Solomon into the Temple but of those two greater Cherubims made by Solomons appointment of Olive wood and covered over with plates of gold and that to stand before the ark to hide and cover it even from the eyes of the high Priest when he came into the most holy place 1. Kings 6.23 And it is called the chariot of the Cherubims not onely because it was the representation of Gods presence there attended with his holy Angels who are called the Lords chariots Psal 68.17 The chariots of God are twenty thousand even thousands of Angels but also happely because there was in these Cherubims thus standing before the ark some resemblance of the chariots used in those times yea and some adde that hereby was signified also that Gods presence in the ark was not so fixed amongst them but that he would leave them if his people should too farre provoke him by their sinnes CHAP. XXIX Vers 1. SOlomon my sonne whom alone God hath chosen is yet young and tender c. See 1. Kings 3.7 Vers 4. Three thousand talents of gold of the gold of Ophir and seven thousand talents of refined silver to overlay the walls of the house withall To wit the gold to overlay the walls of the Temple and the silver to overlay the walls of the other houses and buildings adjoyning to the Temple and as ordinarily we account the value of the talents there was prepared by David of gold eleven millions two hundred and fifty thousand pound sterling and of silver two millions six hundred twenty five thousand pound sterling and accordingly we
free-will-offerings of God c. As these before mentioned vers 12 13. had the charge of keeping the offerings and tithes and dedicate things so Kore and those under him mentioned vers 15. had the charge of distributing them to the priests and Levites to whom they belonged Vers 16. Beside their genealogie of males from three years old and upward c. Here is expressed more particularly who they were to whom these holy things were distributed to wit besides the males of three years old and upward but under the age of twenty years who had also their portion allotted to them vers 18. they give both to the priests and Levites from twenty years old and upwards as they came in their courses to do their service in the house of the Lord yea and besides vers 18. they gave to all that were registred in the genealogies of the priests and Levites even to their little ones their wives and their sonnes and their daughters through all the congregation Vers 18. For in their set office they sanctified themselves in holinesse That is in this their office to which they were sanctified and set apart they did faithfully and in an holy manner discharge that trust that was reposed in them and were carefull to keep themselves from pollution that so they might be capable of eating these holy things Vers 19. Also the sonnes of Aaron the priests which were in the fields of the suburbs of their cities c. That is besides those mentioned before vers 14 15. that were to distribute the holy things to those that dwelt in Jerusalem or that came up thither in their severall courses for the service of the Temple there were others also chosen who were then expressed by name of the priests that dwelt in the other cities of the kingdome that were to give portions to the priests and Levites that were then abiding in those places and not attending in Jerusalem upon the service of God in the Temple CHAP. XXXII Vers 1. SEnnacherib king of Assyria came and entred into Judah and encamped against the fenced cities c. See the notes 2. Kings 18.13 c. for many severall passages in this chapter And thought to winne them for himself That is resolved to take them for himself and indeed accordingly he took many of them 2. Kings 18.13 Vers 3. He took counsel with his princes and his mighty men to stop the waters of the fountains which were without the citie That is to fill up the fountains and springs with earth and to carry the waters by pipes under ground into the citie that so the Assyrians if they came against Jerusalem might be distressed for want of water whilest they within the citie were abundantly supplyed And they did help him That is his Princes and his mighty men aided him in this work Vers 4. Who stopt all the fountains and the brook that ran through the midst of the land c. That is the brook Gihon of which vers 30. that ranne through the midst of the countrey where Jerusalem stood See 1. Kings 1.33 Vers 10. Whereon do ye trust that ye abide in the siege in Jerusalem That is being thus shut up without hope of help yet notwithstanding ye still refuse to yield up the citie Vers 17. He wrote also letters to rail on the Lord God of Israel c. To wit upon Rabshakeh his return to Sennacherib at Libnah and the report of the approch of Tirhakah the king of Ethiopia See 2. Kings 19.8 9. Vers 18. To affright them and to trouble them that they might take the citie That is to sow the seeds of discord amongst them whilest some should desire to have the citie yielded up and others should oppose them Vers 20. For this Hezekiah the king and the prophet Isaiah the sonne of Amos prayed and cried to heaven See 2. Kings 19.14 15. and at the same time Isaiah sent a comfortable message to Hezekiah wherein he prophesied of the destruction of Sennacherib and the good of Sion Vers 21. And the Lord sent an angel which cut off all the mighty men of valour c. A hundred fourescore and five thousand in all and that in one night See the note 2. Kings 19.35 They that came forth of his own bowels slew him there with the sword That is his own sonnes Adramelech and Sherezer 2. Kings 19.27 Vers 22. Thus the Lord saved Hezekiah c. and guided them on every side He governed them and took care of them all as a shepheard doth of his flock Vers 24. In those dayes Hezekiah was sick to the death and prayed unto the Lord. The prophet Isaiah having visited him and told him that he should die and not live See the notes 2. Kings 20.1 2 3. And he spake unto him and he gave him a signe That is he assured him that he should recover and confirmed that promise with a signe from heaven but withall he gave him also direction to lay a lump of figgs to the boil See the 2. Kings 20.5 c. Vers 25. For his heart was lifted up And this he manifested in shewing his riches to the Babylonian Embassadours for which he was reproved and threatned by the prophet Isaiah See 2. Kings 20.12 19. Vers 27. And Hezekiah had exceeding much riches and honour c. This is added to shew what it was for which his heart was lifted up as was said before v. 25. Vers 30. This same Hezekiah also stopped the upper water-course of Gihon c. The brook Gihon divided it self into two streams one of which Hezekiah turned from the usuall channell and brought it strait down into the west side of the city of David Vers 31. Howbeit in the businesse of the embassadours of the princes of Babylon c. To wit the Embassadours which Besodach-Baladan king of Babylon by the advice of his princes sent unto him see 2. Kings 20.12 God left him to try him that he might know all that was in his heart See Gen. 22.1 CHAP. XXXIII Vers 1. MAnasseh was twelve years old when he began to reigne See 2. Kings 21.1 c. many severall notes for the explanation of this chapter Vers 6. And he caused his children to passe through the fire in the valley of the sonne of Hinnom See 2. Kings 16.3 Vers 10. And the Lord spake to Manasseh and to his people To wit by his servants the prophets the summe of their prophesies is expressed 2. Kings 21.11 15. Vers 11. Wherefore the Lord brought upon them the captains of the host of the king of Assyria which took Manasseh among the thorns It seems he thought to hide himself in some woods and thickets and therefore it is said here that he was taken among the thorns The like is said concerning the Israelites when they were affraid of the Philistines that were come into their land 1. Sam. 13.6 When the men of Israel saw they were in a strait then they did hide themselves in caves and in
grown up unto the heavens that is it is as great as may be and such as must needs make a loud cry in the heavens for judgement to be poured forth upon us Vers 7. As it is this day Having said that they had been delivered to captivitie and to a spoil and to confusion of face he addes as it is this day because some of them were still in captivity and the rest that were returned were in a low and sad condition and lay under a great deal of shame and reproach Vers 8. And now for a little space grace hath been shewed from the Lord our God c. This is added as an aggravation of their sinne that having been but a while freed from those punishments which their former sinnes had brought upon them they should so soon venture to expose themselves to Gods displeasure To leave us a remnant to escape and to give us a nail in his holy place c. In these words Ezra sheweth wherein grace had been shewed them from the Lord their God to wit first in that he had left them a remnant to escape whereas he might justly have destroyed them all he had preserved a seed a remnant that were delivered out of their captivity and brought back again into their own countrey Secondly that he had given them a nail in his holy place whereby it meant either that God had given them a prince of their own nation to wit Zerubbabel for the princes and magistrates are compared to pinnes and nails because the safety of their kingdome depends upon them and the good successe of their great affairs rest much upon their wisedome and care whence is that which the Lord saith of Eliakim Isaiah 22.23 24. And I will fasten him as a nail in a sure place c. and they shall hang upon him all the glory of his fathers house or else that he had given them some prop and support of their faith and hope something that might encourage them to wait for some better dayes then yet they had seen or else rather that he had in some measure settled them again and given them a resting place in his holy land city and Temple the metaphor is taken from the pinnes and nails wherewith they used to fasten the cords of their tents in the earth when they went to pitch their tents as intending to abide a while in that place or else from those nails wherewith we use to fasten any thing and which we strike into our walls to hang things upon That our God may lighten our eyes and give us a little reviving in our bondage To wit by refreshing our hearts according to that which is said of Jonathan when in his faintnesse he was refreshed with eating a little honey 1. Sam. 14.29 See I pray you how mine eyes have been enlightened because I tasted a little of this honey or by restoring us to life who were in our slavery and captivity in Babylon as men dead and buried Ezek. 37.12 Thus saith the Lord Behold O my people I will open your graves and cause you to come up out of your graves and bring you into the land of Israel Vers 9. To set up the house of our God and to repair the desolations thereof c. Two particulars are here mentioned wherein Ezra acknowledged that God had intended mercy to them in the sight of the kings of Persia and wherewith he had thereupon revived their hearts as it is said in the foregoing words to wit First that they had liberty given them to set up the house of God and to repair the desolations thereof where by repairing the desolations of Gods house is meant both the repairing of the Temples ruines and also principally the renewing of the joyfull assemblies of Gods people and the sacred imployments of his worship and service there And secondly that there was given them a wall in Judah and Jerusalem that is some protection and defence against their enemies as a wall or penne to a flock of sheep The walls of Jerusalem were not yet built and therefore it cannot be meant of them but by the wall given them is meant the fencing of them from dangers partly by the king of Persias favour who had granted them his royall protection against those enemies that formerly would not suffer them to proceed in building the house of their God and partly by Gods awing their spirits that they durst not oppose what the king had commanded Vers 10. And now O our God what shall we say after this c. That is after this great goodnesse and mercy thou hast showen unto us what shall we say that notwithstanding all this we should again forsake thy commandments as we have done Vers 15. O Lord God of Israel thou art righteous for we remained yet escaped as it is this day c. Either the drift of these words is to shew that continuing in this condition they were now in they could expect no other but to be utterly destroyed and that because God was righteous though he had spared them and they stood guilty of a grosse sinne or else in this conclusion of his prayer Ezra justifies God and layes all the blame upon themselves so intimating that all their hope was in his goodnesse and mercy and readinesse to forgive poore penitent sinners as if he should have said O Lord thou art righteous in all thy dealing with us what thou hast inflicted upon us hath been justly inflicted yea of thine own mercy and according to thy righteousnesse and faithfulnesse in performing thy gracious promises thou hast reserved a remnant of us But as for us we are here before thee waiting indeed for thy mercy but in our sinnes and so deserving to be destroyed for even because of this wickednesse which lyeth upon us if thou shouldest enter into judgement with us we are not able to stand it out and to abide the tryall CHAP. X. Vers 1. THere assembled unto him out of Israel a very great congregation c. Ezra having in publick before the Temple to wit in the outer court manifested such wonderfull affliction of mind and sorrow for the sinnes of the people by rending his garments yea the hair of his head and beard casting himself groveling upon the ground weeping and wailing calling and crying upon God for mercie as a man astonished and distracted with grief and that no doubt purposely to discover to the people the grievousnesse of their sinne and the danger they were in because thereof the noise hereof was soon carried throughout the citie and presently there came in to him of those that were afraid of those judgements threatned in the word of God against them for this sinne some few at first chap. 9.4 but now at last a very great assembly of them who being affected with Ezraes grievous lamentation did also weep very sore with him Vers 2. Yet now there is hope in Israel concerning this thing That is there is hope that God
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
when he was condemned to death and given now to Mordecai but because the text speaks plainly of one special ring the king took off his ring c. I rather think that this was that very ring before spoken of chap. 3.10 and that Mordecai was now made keeper of the kings signet as Haman had been whence it was that he wore those badges of honour vers 15. And Mordecai went out from the presence of the king in royall apparell of blew and white and with a crown of gold and with a garment of fine linen and purple c. and that he is said to have been great in the kings house chap 9.4 and next unto him king Ahasuerus chap. 10.3 And Esther set Mordecai over the house of Haman That is she committed it and all he had to Mordecaies care and charge to be by him disposed and ordered as might be for her best advantage Vers 5. Let it be written to reverse the letters devised by Haman c. Esther wisely would not take any notice of the kings consenting to this bloudy decree lest she should seem to cast the least blame upon him and withall she knew well that a decree established by the king by the Laws of the Persians might not be reversed Dan. 6. 15. The Law of the Medes and Persians is that no decree nor statute which the king establisheth may be changed and therefore to give him a hint to reverse it as a decree devised by Haman and surreptitiously written and sealed and sent forth by him she makes no mention at all of the king but calls them letters devised by Haman which he wrote to destroy the Jews Vers 7. I have given Esther the house of Haman and him they have hanged upon the gallows because he laid his hand upon the Jews That is he intended and endeavoured so to do having assigned a decree to have them all slain Vers 8. Write ye also for the Jews as it liketh you in the kings name and seal it with the kings ring c. It seems the king would not pretend that the former letters were devised by Haman without this direction because he knew to the contrary nor could yield to the reversing of the former decree which was against the law and custome of the Medes and Persians but let them write what they could devise in favour of the Jews and for their preservation so the former decree were not in expresse terms reversed he consented freely to it and indeed that this was the meaning of this which the king here said we may the rather think because in the new decree which Mordecai sent forth vers 11. no man is forbidden to offer violence to the Jews nor is the magistrate commanded to assist them onely the Jews are allowed to stand upon their guard which shews that Mordecai was restrained to this that he might not in expresse terms reverse what was published in the former decree Vers 9. Then were the kings scribes called at that time in the third moneth that is the moneth Sivan c. Which containeth part of May and part of June The decree for the slaying of the Jews was made on the thirteenth day of the first moneth chap. 3.12 so that this calling of the kings scribes to make a new decree was two moneths and ten dayes after the former decree was made all which time we may well imagine that the people of God were in a very sad condition but yet their being eight moneths and twenty dayes still behind ere the day at first appointed for the slaughter of the Jews should come to wit the thirteenth day of the twelfth moneth all this time they had to provide for their own defence It was written according to all that Mordecai commanded unto the Jews and to the lieutenants c. To the Jews because it concerned their securitie and to the governours that they might publish it and not hinder the Jews in their just defence And whereas it is said that this decree was sent to every province according to the writing thereof for this see chap. 1.22 Vers 11. To gather themselves together and to stand for their life to destroy to slay c. Thus by the former decree standing still in force the nations of each province were authorized to destroy the Jews and by this second edict the Jews were authorized to destroy those that should set upon them which the Jews being but a few in comparison of those they lived amongst could have never done by their own strength had not this discovery of the change of the kings mind and this intimation of his desire much abated the malice of their enemies yea had not God miraculously prospered this weak means for their preservation Vers 14. And the decree was given at Shushan the palace That is there it was dated signed and sealed and then afterwards there as in other places it was published and proclaimed Vers 15. And the citie of Shushan rejoyced and was glad See the note chap. 3.15 Vers 16. The Jews had light and gladnesse and joy and honour Light may be here set against the darknesse of affliction as gladnesse against sorrow or else gladnesse joy and honour may be added to explain what was meant by light of which see the note 2. Sam. 22.29 Vers 17. And many of the people of the land became Jews for the fear of the Jews fell upon them They became proselytes and conformed themselves to the Jewish religion some perhaps seriously as being wonderfully affected with this miraculous manifestation of Gods watchfull providence over this people whom they did now therefore fear and reverence as the Lord of heavens darling people but others again fainedly and with a dissembling heart merely to curry favour with Esther Mordecai and the rest of the Jews and for fear they should destroy them by warrant of that new decree which was now come forth CHAP. IX Vers 1. IN the day that the enemies of the Jews hoped to have power over them though it was turned to the contrary c. This is noted to shew how false and deceitfull the lots which Haman cast proved in the conclusion that day which was designed as the onely lucky day for the massacre of the Jews proved quite contrary a happy day to them and fatall to their enemies Vers 2. And no man could withstand them for the fear of them fell upon all people Hereby it appears that on the thirteenth day of the twelfth moneth the enemies of the Jews in severall places yea even in the citie of Shushan it self where Ahasuerus lived vers 6. took up arms and went about to massacre the Jews according to the sentence of the first decree chap. 3.13 notwithstanding the second decree that was sent out after it chap. 8.10 11. wherein the Jews were allowed to gather themselves together and to destroy all those that should set upon them Esther therefore they took this second edict to be a reversing of the