Penuel and slew the men of the city That is the Magistrates of the city as before he did in Succoth Vers 18. Then said he unto Zebah and Zalmunna What manner of men were they whom ye slew at Tabor Because it seems Gideon had heard that these kings had slain certain men of the Israelites that had retired themselves for shelter to some strong holds or caves in mount Tabor and feared they vvere his brethren because they amongst others sought to provide for the saving of their lives in those dangerous times as others did chap. 6.2 And the hand of Midian prevailed against Israel and because of the Midianites the children of Israel made them the dens which are in the mountains and caves and strong holds and had not been since heard of therefore he inquires thus concerning the men vvhom they had there slain And they answered As thou art so were they each one resembled the children of a king This may be meant of that likenesse of feature which is usually amongst brethren but plainly it intends that they were of a goodly and comely personage even as Gideon was and such as might well beseem men of a princely and Royall stock Vers 19. As the Lord liveth if ye had saved them alive I would not slay you The meaning is that he would have spared them because they had shown mercy to his brethren and hereby he expresseth his sorrow for his brethren and shews what little cause they had now to expect any mercy from him Vers 20. And he said unto Jether his first-born Up and slay them Upon him he imposeth this work rather then any other first that he might train him up even from his young years to draw his sword against the enemies of Israel and to be severe to those that should rise up against God and against his people secondly that it might be done by way of avenging the death of his brethren thirdly because it would adde if not to the pain yet to the dishonour of their death to die by such a hand Vers 21. Then Zebah and Zalmunna said Rise thou and fall upon us for as the man is so is his strength In this reply of theirs first they descant in a kind of scornfull manner upon that command of Gideons setting a child to take away their lives whereas indeed this his young heire had scarce courage enough to look them in the face secondly they provoke Gideon as impatient of delay to rise upon them himself and rid them out of the way thereby discovering their contempt of death and how much they scorned to begge life and withall happely being loath to die by the hand of a child And took away the ornaments that were on their Camels necks As the memorials of this great victory Vers 22. Then the men of Israel said unto Gideon Rule thou over us both thou and thy sonne c. That is they offered to receive him to be their king and to settle the kingdome successively upon his posterity Vers 23. And Gideon said unto them I will not rule over you c. That is not as a king he judged Israel unto his dying day but it was the kingdome of Israel the regall power which they proffered and he now refused and that upon this ground because the accepting of this would have been in a manner a taking of the government out of Gods hand the Lord saith he shall rule over you Not that God rules not by kings as well as by other kind of Magistrates but because God had established this way of governing them by Judges who had not so great a degree of soveraignty and power over the people as kings usually have were extraordinarily called of God withall because God had in his Law expressed that in case they should desire a king they were to take him whom the Lord should choose Deu. 17.14 15 When thou art come to the land which the Lord thy God giveth thee and shalt possesse it and shall dwell therein and shalt say I will set a king over me like all the nations that are about Thou shalt in any wise set him a king over thee whom the Lord thy God shall chuse One from among thy brethren shalt thou set over thee thou mayest not set a stranger over thee which is not thy brother Therefore he takes this rash proffer of changing the government to be a shaking of Gods government because they went about to change it without Gods leave and refuseth to give any consent to it all which is evident by that which the Lord said of the Israelites desiring a King in Samuels dayes 1. Sam. 8.6 7. But the thing displeased Samuel when they said Give us a King to judge us and Samuel prayed unto the Lord And the Lord said unto Samuel Hearken unto the voice of the people in all that they say unto thee for they have not rejected thee but they have rejected me that I should not reigne over them Vers 26. And the weight of the golden ear-rings which he requested was a thousand and seven hundred shekles of gold c. Which is esteemed to be according to the account of our weight 2380 pounds it is not impossible that all this should be spent in the making of one ephod as it is said vers 27. especially if it were made as that of Aarons with a brestplate set with so many precious stones of great value Exod. 28.15 16.17 But the words will well enough bear that of part of this gold now given him he made an ephod Vers 27. And Gideon made an ephod thereof and put it in his city Not a linen ephod but such a one as that which was made for the high priest of gold blue purple scarlet c. Exod. 28.6 It is probable enough that he intended it onely as a memoriall of this their victory over the Midianites the monument being of the very prey which was there taken though afterwards it became a snare both to him and to his house But why then did he make an ephod rather then any other monument this indeed seems to imply that his purpose was to make use also of this ephod either in offering sacrifices in his own house and then under this ephod all the priestly garments may be comprehended or else thereby to enquire what the will of the Lord was according to the judgement of Urim Not considering that this previledge was onely annexed to Aarons ephod wherein was the brestplate of judgement with the Urim and Thummim and therein therefore he sinned greatly and brought Gods wrath upon his posterity And all Israel went thither a whoring after it c. Either they went thither as to a famous Oracle to inquire concerning the will of God in any doubtfull cases or else drawn with the superstitious conceits they had entertained of this ephod they set up there a place of sacrificing contrary to the expresse letter of the Law of God or else they resorted
therefore he must suffer for it yea the father must deliver his own sonne to death this they demanded peremptorily and nothing else would serve their turn wherein we see how God tryed the faith of Gideon in this first act of his obedience to Gods command Vers 31. And Joash said unto all that stood against him Will ye plead for Baal c. It seems that Joash had hitherto himself been a worshiper of Baal either therefore God did now extraordinarily change his mind and move him thus to plead against Baal or else Gideon had acquainted his father with the vision he had seen and so wonne him to approve of his fact and to desire the suppressing of that idol-worship which formerly himself had practised or else being a man indifferent for matters of Religion he sayes this to save his sonne not being very zealous for his idol-god as pretending it a wrong to plead for Baal as if he could not plead for himself Vers 32. Therefore on that day he called him Jerubbaal saying Let Baal plead against him c. As it were in memorie of this fact and to testifie his resolution to defend him in it For Jerubbaal is by interpretation Let Baal plead for himself In 2. Sam. 11.21 he is called Jerubbesheth Vers 33. Then all the Midianites and the Amalekites and the children of the East were gathered together and went over and pitched in the valley of Jezreel That is they came over Jordan for they came out of the east and pitched in the valley of Jezreel which was in the tribe of Manasseh Josh 17.16 And the children of Joseph said The hill is not enough for us and all the Canaanites that dwell in the land of the valley have chariots of iron both they which are of Bethshean and her towns and they who are of the valley of Jezreel and borders upon Issachar Josh 19.18 and not farre therefore from Ophrah where Gideon was there was another Jezreel in the tribe of Judah Josh 15.56 But the city which gave the name to this valley was in the tribe of Manasseh where the kings of Israel had a stately pallace 1. Kings 21.1 And it came to passe after these things that Naboth the Jezreelite had a vineyard which was in Jezreel hard by the pallace of Ahab king of Samaria Vers 34. But the Spirit of the Lord came upon Gideon That is God by his Spirit did work upon him in an unusuall manner by stirring up in him a zealous desire to go against the Midianites and furnished him with all gifts requisite for the service he had called him to and because happely his carriage of himself in the businesse was such that every one might plainly see that it was a Spirit above that of mans that carried him on in this work therefore is it that in the Hebrew the word is clothed But the Spirit of the Lord clothed Gideon And he blew a trumpet and Abiezer was gathered after him That is his own family the Abiezrites who now saw their folly in opposing him in Baals behalf or if not so were at least in their necessity glad to cleave to him Vers 35. And he sent messengers throughout all Manasseh c. That is both those within and those without Jordan And he sent messengers unto Asher and unto Zebulun and unto Naphtali and they came up to meet them The meaning is that he sent messengers to all the neighbouring tribes except Ephraim which occasioned that quarrell related afterwards in the eight chapter and so from all these tribes there came many in to Gideon for that is the meaning of the last clause And they came up to meet them that is from these tribes there came many to meet and to joyn themselves with those forces he had already gathered Vers 37. Behold I will put a fleece of wooll on the floore c. See the former note vers 13. No doubt Gideon had respect in these two following signes which he desired onely to be assured of Gods will concerning the event of his fighting with the Midianites and happely thereby to encourage his followers and souldiers whom he gathered together yet herein also we have a sweet resemblance of Gods dealing with the Jews first and afterward with the Gentiles the doctrine of salvation and spirit of grace are often in the Scripture compared to a dew distilling down from heaven Deut. 32.2 My doctrine shall drop as the rain my speech shall distill as the dew as the small rain upon the tender herb and as the showers upon the grasse Hos 14.5 I will be as the dew unto Israel he shall grow as the lillie and cast forth his roots as Lebanon A long time the Jews were filled with this dew whilst all the nations of the earth besides were dry and barren Psal 147.19 20. He sheweth his word unto Jacob his Statutes and judgements unto Israel He hath not dealt so with any nation and as for his judgements they have not known them But now since Christs coming this fleece the people of the Jews are become dry whilst all nations of the earth about them are continually watered with this dew of grace Psal 107.33 34 25. He turneth rivers into a wildernesse and the water springs into dry ground A fruitfull land into barrennesse for the wickednesse of them that dwell therein He turneth the wildernesse into a standing water and dry ground into water springs Esa 35.6 7. Then shall the lame man leap as an hart and the tongue of the dumbe sing for in the wildernesse shall waters break out and streams in the desert Esa 43.19 20. Behold I will do a new thing now it shall spring forth Shall ye not know it I will even make a way in the wildernesse and rivers in the desert The beasts of the field shall honour me the Dragons and the Owls because I give waters in the wildernesse and rivers in the desert to give drink to my peopleâ— my chosen CHAP. VII Vers 1. THen Jerubbaal who is Gideon and all the people that were with him rose up early and pitched beside the well of Harod Which signifieth fear probable it is therefore that it was so called from the fear of those cowardly Israelites which here forsook their Captain and brethren Vers 2. The people that are with thee are too many for me to give the Midianites into their hands lest Israel vaunt themselves c. The whole army that Gideon had gathered when they were all together was but two and thirty thousand and the Midianites on the other side were at least a hundred thirty and five thousand for there were an hundred and twenty thousand of them slain in the first overthrow and the remainder that were left with Zebah and Zalmunna were fifteen thousand chap. 8.10 So that the Midianites were above foure times so many as the Israelites when Gideon had his whole army together Now considering first this great disproportion that was already betwixt the forces of
such but that she might have some small portion of land to sell left her by her husband by way of joynter or dowrie for term of life and happely Ruth had acquainted Boaz with this beforehand though it be not expressed However because where such lands were to be sold by any widow the next kinsman to whom the inheritance was to come after the widows decease might redeem it before any other therefore Boaz tendred him the redeeming this land that if he did accept of it he might then require of him to marry Ruth to which upon the same ground of being the next kinsman he was also bound Vers 5. Then said Boaz What day thou buyest the field at the hand of Naomi thou must buy it also of Ruth c. As if he should have said If you buy this land of Naomi Elimelechs widow you must buy it also of Ruth the widow of Mahlon the sonne of Elimelech and so coming in as the next kinsman to buy her husbands land you are also as the next kinsman to marrie her that you may raise up seed to her deceased husband Because as we may probably conceive when Naomi had enjoyed this parcell of land as Elimelechs widow Ruth was also after to enjoy it for her life as Elimelechs sonnes widow and he that would challenge from Ruth the priviledge of the next kinsman in the purchase of her land was also to perform the duty of the next kinsman in marrying her that he might raise up seed to her deceased husband and so continue his name in his inheritance hence is it that Boaz doth here wind up these two thus together in these words that he spake to the next kinsman thou must buy it also of Ruth the Moabitesse the wife of the dead to raise up the name of the dead upon his inheritance Vers 6. And the kinsman said I cannot redeem it for my self lest I marre mine own inheritance To wit either because his marrying with Ruth a poore widow would be a great hinderance to him for his estate which otherwise might be advanced by a rich wife or else because if he should happely have but one sonne by her that sonne of his should be called by the name of Mahlon Ruths former husband and yet carrie away his inheritance and so his name should be extinguished or if he had more yet his inheritance should not go to the first born of his body begotten or rather because if he should have many children by this young widow having perhaps children already by another wife this would be a means to marre and consume his estate by the great charge it would bring upon him and it would also cause his inheritance to be shattered into too many severall parcells if it were to be divided amongst all his sonnes as some think it was Vers 7. Now this was the manner in former time in Israel concerning redeeming c. a man plucked off his shoe and gave it to his neighbour c. When the widow complained to the elders and the kinsman notwithstanding refused to marrie her in that case the woman was to pull off his shoe and spit in his face Deut. 25.9 Then shall his brothers wife come unto him in the presence of the Elders and loose his shoe from off his foot and spit in his face and shall answer and say So shall it be done to him that will not build up his brothers house But here there was no such thing and therefore here the man pulled off his own shoe as was the custome in all other bargains of alienation The ground of which custome was this the shoe signified the right he had to go and come at his pleasure upon any parcell of land as his proper demeans for possessio is quasi pedum positio and the pulling off a mans shoe and giving it to his neighbour signified that he willingly did forego this his right and resigne it to his neighbour and thence is that expression concerning the possessing and treading down of Moab Psal 60.8 Moab is my wash pot over Edom will I cast out my shoe Vers 10. That the name of the dead be not cut off from among his brethren and from the gate of his place c. That is from amongst the inhabitants of Bethlehem who daily go in and out at the gates of the city and upon all civill occasions resort thither as to the place of judgement Vers 11. The Lord make the woman that is come into thy house like Rachel and like Leah which two did build the house of Israel Rachel is here set before Leah because Rachel was Jacobs true and lawfull wife and Leah was by deceit thrust upon him in desiring that Ruth might be to Boaz what Rachel and Leah were to Jacob they desire 1. that she may be loving amiable to him as they were to Jacob 2. that he might have a numerous progeny as Jacob had by them 3. that by this his progeny the Israel the Church of God might be built up and increased Vers 12. And let thy house be like the house of Pharez c. That is as Pharez of whose stock thou art was blessed in his posterity though his mother was a stranger and not of the stock of Israel so that his children and childrens children have been most honourable in the tribe of Judah so mayest thou be blessed in thy children begotten of this poore stranger and may they uphold still the honour of that house Vers 17. And the women her neighbours gave it a name saying There is a sonne born to Naomi c. That is they gave their advice that his name should be called Obed because this sonne of Ruths was to raise up the name of her deceased husband the sonne of Naomi and to be accounted his sonne rather then the sonne of Boaz therefore they do here say there is a son born to Naomi Indeed every where in the genealogies Obed is reckoned the sonne of Boaz but that is because there it is fit the line should be drawn according to the naturall descents that we might truly know the ancestours of whom Christ came without any respect to this Legall provision for doubtlesse this child was reckoned the sonne of Mahlon Ruths deceased husband and therefore when they would appoint a name for this child to wit not as taking to themselves the power and authority of naming the child but onely as friends giving their advice they called him Obed which signifieth serving to expresse the hope they had that he would as a good child serve and comfort Naomi in her old age Vers 21. And Salmon begat Boaz and Boaz begat Obed c. The principall end of setting down this genealogy here is to shew the truth of Jacobs prophecy concerning Christs coming of the tribe of Judah and therefore it begins with Pharez Judahs son ver 18. and so descendeth to David of whose stock it was also known the Messiah was to come
cheers them up again by the promises of mercy and the sweet comforts of his spirit yet thirdly I conceive they may be best understood of the desperate dangers the grievous and heavy afflictions whereinto the Lord many times brings men and yet afterwards raiseth them up again when men by sicknesse or any other dismall calamity are brought to desperate extremities of danger heart-breaking sorrows and miseries out of which there seems to be no hope of recovery they are said in the Scripture to be as dead men and to be brought to the brink of the grave there is but a step between me and death saith David chap. 20.3 For thy sake are we killed all the day long saith the Apostle Rom. 8.36 and so also when the Lord delivereth them from these dangers and miseries they are said to be revived and raised up from the grave Hos 6.2 After two dayes will he revive us in the third day will he raise us up and we shall live in his sight Esa 26.19 Thy dead men shall live together with my dead body shall they arise awake and sing ye that dwell in the dust c. And thus Hannah here speaks of the strange changes and alterations which God makes amongst men The Lord killeth and maketh alive he bringeth down to the grave and bringeth up because first men will not be humbled many times till they be brought to such depths of miserie and secondly men are most affected with Gods goodnesse when they have given themselves for lost and are then raised up again thirdly the Lords power is most magnified when men are restored from such inextricable miseries therefore usually the Lord doth thus kill men when he means nothing lesse then that they should be lost but within a while revives them again and puts them into a better estate and condition then they were in before Vers 8. For the pillars of the earth are the Lords and he hath set the world upon them That is the whole earth is the Lords even to the centre and foundation thereof upon which the Lord hath settled and built up the whole frame of the world as it were upon pillars The earth hangs we know in the midst of the aire having nothing to support it but the mighty power command of God but because it stands firm and fast as if it were supported with pillars hence is this expression The pillars of the earth are the Lords c. and this clause is added to shew that it is no wonder that God should thus turn things upside down in the government of the world as is expressed in the foregoing verse since he that thus made the world at the first must needs be of power to do what he will may well also take libertie to do what seems good in his own eyes for with his own why should he not do what himself pleaseth Vers 9. He will keep the feet of his saints and the wicked shall be silent in darknesse By keeping the feet of his saints is meant the Lords preserving them from all dangers bodyly and spirituall and that especially by the inward guidance of his spirit and as for the second clause the wicked shall be silent in darknesse this may be understood either of the great calamities that shall fall upon them Eccles 5.17 All his dayes also he eateth in darknesse and he hath much sorrow and wrath with his sicknesse Zeph. 1.15 That day is a day of wrath a day of trouble and distresse a day of wastnesse and desolation a day of darknesse and gloominesse a day of clouds and thick darknesse wherein Hannah foretells here that they should be silent that is even overwhelmed with confusion and astonishment not having any thing to say for themselves according to those expressions Matth. 22.12 And he said unto him friend how camest thou in hither not having a wedding garment and he was speechlesse Job 5.16 So the poore hath hope and iniquitie stoppeth her mouth and Jer. 8.14 Why do ye sit still assemble your selves and let us enter into the defenced cities and let us be silent there for the Lord our God hath put us to silence and given us waters of gall to drink because we have sinned against the Lord or else of their being cut off from the land of the living for such are said to dwell in silence Psal 94.17 Vnlesse the Lord had been my help my soul had almost dwelt in silence and in darknesse Job 10.21 22. Before I go whence I shall not return even to the land of darknesse and the shadow of death and especially the wicked whose souls are cast into outer darknesse Matth. 8.12 But the children of the kingdome shall be cast into outer darknesse there shall be weeping and gnashing of teeth For by strength shall no man prevail That is by their own strength This is added as a reason of both the foregoing clauses the Lord will keep the feet of his saints for should not the Lord keep them they could never preserve themselves by their own strength and the wicked shall be silent in darknesse for if the Lord undertakes to punish them they cannot by their strength secure themselves the weak and strong are both alike to him he can pull down the mightiest as well as the meanest Vers 10. The adversaries of the Lord shall be broken in pieces out of heaven shall he thunder upon them This last clause being a branch of the propheticall part of Hannahs song may have reference to that particular judgement upon the enemies of Gods people in the time of her sonne Samuels government 1. Sam. 7.10 The Lord thundred with a great thunder on that day upon the Philistines discomfited them they were smitten before Israel or that 1. Sam. 12.18 So Samuel called unto the Lord and the Lord sent thunder and rain that day all the people greatly feared the Lord Samuel Yet withall it may be meant generally of the Lords pouring down vengeance from heaven upon his adversaries for we see 2. Sam. 22.14 15. David saith The Lord thundred from heaven and the most high uttered his voice and he sent out arrows and scattered them lightning and discomfited them c. And yet we reade not of any such storm of thunder and lightning that ever fell upon the enemies of David because God had many times destroyed his enemies by thunder from heaven it grew to be as it seems a proverbiall speech to say that the Lord would thunder upon them when they meant that the Lord would terribly destroy them The Lord shall judge the ends of the earth c. This is a prophecie concerning the exaltation kingdome of Christ the Messiah and indeed it is the first place in the old Testament where Christ is mentioned under the name of the Messiah the anointed The Lord shall judge the ends of the earth he shall give strength unto his king exalt the horn of his anointed
but also of other things revealed to him by the Lord at other times in regard whereof that is added which follows in the next verse the Lord appeared again in Shiloh to wit to Samuel Vers 21. For the Lord revealed himself to Samuel in Shiloh by the word of the Lord. That is by Christ the word of his Father or by revealing his will and word unto him which afterwards was to be delivered by him to others to wit by propheticall revelation and not by any corporall or visible apparition CHAP. IV. Vers 1. ANd the word of Samuel came to all Israel Or came to passe the meaning is that Samuel as a Prophet made known the word of the Lord as to Eli before so afterwards to all Israel reproving them for their sinnes and telling them beforehand the judgements that would fall upon them if they did not repent All which did accordingly come upon them Now Israel went against the Philistines to battel c. Who began now again to invade the land of Israel It may seem that all the fourtie years of Elies judging Israel they had been quiet happely because they had been so exceedingly weakned by the slaughter which Samson made so often among them especially at his death where no doubt most of their princes and lords were slain Judg. 16.30 And Samson said Let me die with the Philistines and he bowed himself with all his might and the house fell upon the lords and upon all the people that were therein so the dead which he slew at his death were mo then they which he slew in his life But now they began again to quarrell with the Israelites and that no doubt not without the secret counsell of God who intended to punish hereby both the Priests and people of Israel and hereupon it was that the Philistines being entred upon the land of Israel the Israelites were gathered together to fight with them now the camp of the Israelites was besides Eben-ezer that is a place where afterward a stone was erected that was called Eben-ezer the occasion whereof we may see chap. 7.11 12. and the camp of the Philistines was in Aphek a citie in the tribe of Judah which bordered upon the land of the Philistines see Josh 15.53 Vers 3. Wherefore hath the Lord smitten us to day before the Philistines Let us fetch the Ark c. Though idolatrie and many other grosse sinnes were at this time rife amongst the Israelites They provoked him to anger with their high places and moved him to jealousie with their graven images saith the Psalmist concerning these very times Psal 78.58 yet so blind and stupid they were that because they were the seed of Abraham and the people of God they wondered why God should take the uncircumcised Philistines part against them never minding or mentioning their own wickednesse which had provoked the Lord to bring these miseries upon them Wherefore say they hath the Lord smitten us to day before the Philistines and vainly they thought to mend all for the future by fetching the Ark of God to be amongst them Let us say they fetch the Ark of the covenant of the Lord out of Shiloh unto us that when it cometh among us it may save us out of the hand of our enemies Now however they were moved no doubt to take this course first because the Ark was the signe of Gods presence amongst them whence it is said vers 4. that the people sent to Shiloh that they might bring from thence the Ark of the covenant of the Lord of hosts which dwelleth between the Cherubims and secondly because the Israelites in former times had prevailed mightily against their enemies when the Ark was amongst them as when they vanquished the Midianites Num. 31.6 and at the sacking of Jericho when the walls of the citie fell down before them Josh 6.4 5. and on the other side when the Ark was not with them they had gone by the worst as when they went out to fight against the Canaanites Num. 14.44 45. They presumed to go up unto the hill top nevertheles the Ark of the covenant of the Lord and Moses departed not out of the camp Then the Amalekites came down and the Canaanites which dwelt in that hill and smote them and discomfited them even to Hormah and therefore it seems afterwards to have been an usuall custome to carrie forth the Ark into the field with them for Saul had it with him when he was in arms against the Philistines chap. 14.18 Saul said unto Ahiah Bring hither the Ark of God for the Ark of God was at that time with the children of Israel and Joab as some think had it with him when he went out against the Ammonites the Ark and Israel and Judah abide in tents said Uriab 2. Sam. 11.11 yet because at present they did merely rest upon the outward signe and did not repent them of their sinnes whereby they had forfeited their interest in God nor seek to make their peace with God as they ought to have done therefore their confidence in the Ark was groundlesse and vain and the signe of Gods presence became ineffectuall amongst them And doubtlesse there was a secret overruling hand of God in this their sudden resolution to fetch the Ark into the camp whereby he made way to the delivering up the Ark into the power of the enemie and to the death of the two sonnes of Eli who coming along with the Ark were slain by the Philistines Vers 4. And the two sonnes of Eli Hophni and Phinehas were there with the Ark of the covenant of God To wit either to carrie it as Num. 4.15 or at least to attend it Vers 7. And the Philistines were afraid for they said God is come into the camp This happely the Philistines spake as thinking the Ark to be some representation of the God of the Israelites and having the same opinion of it as they had of their own idols at least they conceived that there was some divine power that went along with the Ark where it went which was the reason why they were stricken with such astonishment and fear And they said Wo unto us for there hath not been such a thing heretofore That is in former conflicts we have had with them they used not to bring their Ark into the camp even by this unwonted shout of the Israelites we may see how much greater their hope and confidence is now then it hath been formerly Vers 8. These are the Gods that smote the Egyptians with all the plagues in the wildernesse In the former part of this clause it is manifest that the Philistines speak of those divers great plagues wherewith the Lord smote both Pharaoh and his people in Egypt thereby forcing them to let his people go but these words in the wildernesse are added in the close because in the overthrow of the Egyptians in the red sea which joyned to the desert of Etham Exod. 13.20 there was a
wit that God would be pleased when they prayed in or towards the Temple to hear their prayers and restore them again to the land of their inheritance Vers 35. If they pray toward this place and confesse thy name and turn from their sinne when thou afflictest them c. As if he should have said though they did not repent and turn unto thee till thine hand was heavie on them yet let not that hinder the acceptance of their prayers if they do then sincerely repent and seek thy face and favour Vers 36. Forgive the sinne of thy servants and of thy people Israel that thou teach them the good way c. This is added because first there is no hope of saving instruction till sinne be pardoned secondly the removing of a judgement yields little comfort unlesse men become better then they were before and thirdly no chastisement will ever instruct men unlesse God teach them by his spirit Vers 38. What prayer and supplication soever be made by any man or by all thy people Israel which shall know every man the plague of his own heart c. By the plague of the heart here is meant both the sinnes for which they are punished which proceed all from the wickednesse of the heart and must be acknowledged and bewailed or else men will never seek seriously to God that the punishment may be removed and also the punishment it self because it is inflicted for sinne which is rooted in the heart and doth alwayes oppresse and wound especially when we apprehend it to be an effect of Gods wrath Vers 41. Moreover concerning a stranger that is not of thy people Israel Either this is meant of such strangers as were converted to the Jewish Religion called therefore Proselytes such as was that Ethiopian Eunuch Acts 8.27 who had been at Jerusalem to worship or else of such strangers as were also unbelievers for whom the Jews say there was a court without that where the people of Israel met together Indeed there is no question but strangers of another religion by the victories of the Jews and other discoveries of Gods speciall love to them might be brought to have a reverent opinion of the God of the Hebrews for this was usuall with the heathens as we may see in that example of the Philistines 1. Sam. 4.7 8. and 6.2 3. and thereupon might come with their gifts and prayers to the temple but then doubtlesse Solomon hoped not that their persons and prayers should be accepted with God for any such devotion in them for there was never any way of obtaining favour with God but onely in and through the Messias but desired onely that God would make his power known by doing what they should so desire of him that so his name might be rendred the more glorious Thus this place may be understood of infidell strangers yet I think it is rather meant of Proselytes Vers 44. If thy people go out to battel against their enemy whithersoever thou shalt send them c. Thus he implyeth that even when they had a commission from God to take up arms yet they ought by prayer to seek Gods assistance and withall that unlesse the warre was just it would be in vain to seek to God for help Vers 51. Thine inheritance which thou broughtest forth out of Egypt from the midst of the furnace of iron Why the Israelites are called Gods inheritance see the note Deut. 32.9 and why Egypt is called a furnace of iron see the note Deut. 4.20 it implies the heavinesse of their oppression there and that it was to purge them and not to consume them Vers 52. That thy eyes may be open unto the supplication of thy servant That is of me thy servant as before vers 28.29 30. Vers 54. And it was so that when Solomon had made an end of praying c. In 2 Chron. 6.41 some particulars are added which here are omitted to wit that having ended his prayer he added these words Now therefore arise O Lord God into thy resting place thou and the ark of thy strength c. which is a clause of the 132. Psalme vers 8.9 10. and therefore doubtlesse that Psalme was made either by his father David at his removing of the ark or else by Solomon at this time and that hereupon fire came down from heaven and consumed the burnt offerings and the sacrifices which the Priests had then laid upon the altar whereupon the people bowed themselves and worshiped the Lord 2 Chron. 7.1 3. Now therefore when the Lord had thus testified his presence and assent to Solomons prayers the King rose up and blessed the people as in the following words is expressed Vers 59. That he maintain the cause of his servant That is of me his servant or of the king of Israel indefinitely Vers 64. The same day did the king hallow the middle of the court c. That is the middle part of the pavement of the inner Court to wit either by offering sacrifices thereon or by building many and severall altars there for the present occasion because one altar could not suffice for such a multitude of sacrifices Vers 65. Solomon held a feast seven dayes even fourteen dayes That is seven dayes for the dedication of the Temple which began with the beginning of the seventh day of the seventh moneth and ended with the end of the fourteenth day if the tenth day be accepted as being the day of their publick fast as is above noted vers 2. and then seven days for the feast of Tabernacles which began with the beginning of the fifteenth day and ended with the ending of the one and twentieth day Vers 66. On the eighth day he sent the people away c. To wit the day following the last seven of the feast of Tabernacles which was the two and twentieth day of the moneth for that eighth day was an holy day added as it were to the seven dayes of the feast of tabernacles Levit. 23.36 at the end of this day he dismissed the people yet because they went not away till the twenty third day of the moneth therefore it is said 2 Chron. 7.10 that on the three and twentieth day of the seventh moneth he sent the people away unto their tents glad and merry in heart for the goodnesse that the Lord had shewed unto David and to Solomon and to Israel his people where Solomon is also mentioned though it be not so here CHAP. IX Vers 1. WHen Solomon had finished the building of the house of the Lord and the kings house c. Some would have these words and the kings house and all Solomons desire which he was pleased to doe to be included in a parenthesis and that because they would have the meaning of this clause to be that when Solomon had finished the building of the house of the Lord the Lord appeared to Solomon c. before he had built his own house and his other buildings but I see
made a very great burning for him Vers 27 And Baasha smote him at Gibbethon which belongeth to the Philistines c. This Gibbethon belonged to the tribe of Dan Josh 19.41 and was in the dayes of David and Solomon in the Israelites possession but now it seems the Philistines had gotten it and whilest Nadab laid siege against it that he might recover it he was treacherously slaine by Baasha and so the siege it seems was raised for twenty six yeares after or thereabouts the sonne of Baasha did again lay siege to this citie as we may see chap. 16.15 Vers 30. Because of the sinnes of Jeroboam c. So that the idolatry wherewith Jeroboam thought to have continued the kingdome to him and his posterity was the very cause why his whole family was rooted out and the kingdome was transferred to another CHAP. XVI Vers 1. THen the word of the Lord came to Jehu the sonne of Hanani against Baasha This Jehu was the same Prophet that afterwards was sent to Jehoshaphat to reprove him for his league with Ahab 2. Chron 19.2 and that wrote a book of the Chronicles of those times 2 Chron. 20.34 and his father Hanani was he that reproved Asa for seeking to Benhadad for aid against Baasha 2. Chron. 16.7 so that the father and the sonne were both at the same time the known Prophets of the Lord. Vers 7. And also by the hand of the prophet Jehu the sonne of Hanani came the word of the Lord against Baasha c. Some conceive that this hath reference to the judgement denounced against Jeroboam by Ahijah chap. 14.6 c. as if it had been said as the word of the Lord came by Ahijah against Jeroboam so also by Jehu against Baasha But I rather think that the meaning of this clause is onely this that before the death of Baasha Jehu did his message as God had commanded The same words are here again repeated which we had before vers 1. but there they are to shew what God gave in charge to the Prophet here their drift is to shew that accordingly the Prophet delivered his message as the Lord had enjoyned him and that for all the evil that he did c. in being like to the house of Jeroboam and because he killed him that is his lord Nadab the sonne of Jeroboam as is expressed before chap. 15.27 for though Baasha did herein what God had decreed yet he had no command from God for it but did it onely to get the kingdome and therefore it was treason now in him as it was afterward also in Jehu when he slew Ahabs posterity because he aimed onely at himself therein though he had a command from God Hos 1.4 And it shall come to passe at that day that I will break the bow of Israel in the valley of Jezreel and will avenge the blood of Jezreel upon the house of Jehu And indeed that the judgement which fell upon Baasha was partly for his murdering of Nadab we may see by the Lords dealing with him just as he dealt with the house of Jeroboam for as he slew the sonne of Jeroboam when he had yet sat in the throne of Israel not full two complete yeares and that whilest he was laying siege against Gibbethon and then immediately destroyed all the rest of his family chap. 15.27 28 29. so Zimri slew the sonne of Baasha when he had reigned not full two complete yeares as is said here vers 8. and that too whilest his army lay encamped against Gibbethon vers 15. and then immediately cut off all the rest of his family and friends vers 11.12 Vers 8. In the twenty and sixth yeare of Asa king of Judah began Elah the sonne of Baasha to reigne over Israel in Tirzah two years But not fully complete for he began to reigne in the six and twentieth yeare of Asa and was slain in the seven and twentieth yeare of Asa vers 15. Vers 9. And his servant Zimri captain of half his chariots conspired against him as he was in Tirzah c. His forces lying then encamped against Gibbethon vers 15. whereby he gave such an advantage against himself as was not by Zimri neglected Vers 11. And it came to passe when he began to reigne as soon as he sat on his throne that he slew all the house of Baasha c. That is he slew all his family kinsfolks and friends that there might be none to avenge his death and that presently that he might not be prevented as indeed he had been if he had not done it speedily for within few dayes he himself came to an untimely end vers 18. Vers 13. In provoking the Lord God of Israel to anger with their vanities c. That is with their idols for so the idol-gods of all idolatours are usually called in the Scripture partly because they have nothing of a God in them their deitie wholly consisting in the idolatrous vain opinion We know that an idol is nothing saith the Apostle 1. Cor. 8.4 and partly because they can do neither good nor evil 1. Sam. 12.21 Turn ye not aside for then ye shall go after vain things that cannot profit for they are vain Vers 15. In the twenty and seventh yeare of Asa king of Judah did Zimri reigne seven dayes c. Accounting as is most likely to the time that Omri was proclaimed king in the camp as is related in the following verse Vers 18. He went into the pallace of the kings house and burnt the kings house over him with fire c. That so first Omri might never enjoy that stately palace of Tirzah and secondly that neither living nor dead he might fall into the hands of his insulting adversaries Vers 19. For his sinnes which he sinned in doing evil in the sight of the Lord in walking in the way of Jeroboam c. For though he reigned but seven dayes ere Omri was proclaimed by the souldiers yet perhaps it was longer ere he was forced to burn himself and beside within the space of those seven dayes he might by his edicts make known to the people his resolution to continue the worship of Jeroboams calves Vers 21. Half of the people followed Tibni the sonne of Ginath to make him king and half followed Omri It seems the people misliking that the souldiers should take upon them to choose their king chose this Tibni to be their king between whom and Omri there was continuall warres for three years and upward each party striving to assure the crown to him whom they had elected till at length Omri prevailed Vers 23. In the thirtie and one yeare of Asa king of Judah began Omri to reigne c. That is then he was fully and peaceably settled in the kingdome in the seven and twentieth yeare of Asa was he first chosen king by the army at Gibbethon vers 15 19. but for well nigh foure years after Tibni that was chosen by the people strove with him for the
subjects as would to go up to worship in the Temple of Jerusalem which the former kings of Israel would not permit this we find 2. Chron. 30.11 c. where it is said that when Hezekiah had proclaimed a solemne passeover many of the ten tribes went up to keep the passeover in Jerusalem Vers 3. Against him came up Shalmaneser king of Assyria c. When Hoshea had slain Pekah in the fourth yeare of Ahaz as is before noted he found not so ready admittance into his throne as perhaps he expected and whilest the people were in this combustion amongst themselves Shalmaneser called by others Nabonassar the sonne of Tiglath-pilezer being either desired to come into the aid of that party that opposed Hoshea or being of himself ready enough to take advantage of these civil broils that he might wholly subdue that kingdome which his father had already in a great part ruined he came up against Hoshea and at length prevailed so farre that Hoshea was content to become his servant and to pay him tribute and so was settled in the throne of Israel which was as is probable in the twelfth yeare of Ahaz as is above noted vers 1. Vers 4. And the king of Assyria found conspiracie in Hoshea c. That is Shalmaneser the Assyrian king discovered that Hoshea had practised with So king of Egypt to wit that Hoshea should cast off the yoke of the Assyrian king and that he should be supported herein with succour from Egypt and this he first suspected by hearing that Hoshea had sent ambassadours to the king of Egypt and then was confirmed in his suspicion when he found that Hoshea neglected to pay the tribute which formerly he had yearely paid this So is thought to be the same that by other Historians is called Sua or Sabucus the Ethiopian because in Ethiopia he had his education the encroaching power of the Assyrian might be well terrible to Egypâ— at this time and therefore it is no wonder though he animated Hoshea against the Assyrian the wonder onely would be that in a matter that so nearly concerned him he should afford no more succour to the king of Israel but that it is true indeed that though this be not here expressed yet perhaps he might afford him succour however they proved too weak to support him against the overbearing power of the Assyrian Monarch Therefore the king of Assyria shut him up and bound him in prison To wit when he had taken Samaria as is afterwards related vers 6. Vers 5. Then the king of Assyria came up throughout all the land and went up to Samaria and besieged it three years To wit in the seventh eighth and ninth yeare of Hoshea which was the fourth fifth and sixth of Hezekiah king of Judah chap. 18.9 10. And it came to passe in the fourth yeare of Hezekiah king of Judah which was the seventh yeare of Hoshea sonne of Elah king of Israel that Shalmaneser king of Assyria came up against Samaria and besieged it And at the end of three years they took it even in the sixth yeare of Hezekiah that is the ninth yeare of Hoshea king of Israel Samaria was taken Vers 6. In the ninth yeare of Hoshea the king of Assyria took Samaria and carried Israel away into Assyria c. And so now all the rest of the ten tribes were carried away captives from which they never returned again and the kingdome of Israel was utterly ruined having continued from Jeroboam their first king about two hundred threescore and two years Vers 9. And the children of Israel did secretly those things that were not right c. The idolatry of Israel was open and publick but yet because they covered over this their idolatry and superstition with pretences of worshiping the onely true God the God of Israel therefore it is said they did secretly or covertly those things that were not right and besides there were many private idolatries and impieties practised amongst them besides what were allowed or enjoyned by publick authority to which these words may also have relation according to that Ezek. 8.12 Sonne of man Hast thou seen what the ancients of the house of Israel do in the dark every man in the chambers of his imagery c. And they built them high places in all their cities from the tower of watchmen to the fenced city That is in all places not onely in their cities but also in the most solitary and unfrequented places there was not so much as a tower built where watchmen were appointed to be for the guarding of the castle or for the defence of the countrey but there they had their idols and their high places to worship their idols in Vers 13. Yet the Lord testified against Israel and against Judah by all the prophets and by all the seers That is by all his messengers whom he sent to them to whom he made known his will partly by divine revelations partly by visions Vers 15. And they followed vanity and became vain c. That is they followed idols and did that which argued most grosse folly and weaknesse according to that Psalm 115.8 They that make them are like unto them so is every one that trusteth in them Vers 17. And sold themselves to do evil c. See the note 1. Kings 21.20 Vers 18. Therefore the Lord was very angry with Israel and removed them out of his sight c. That is he cast them out of the land which he had chosen for the habitation of his people and where he had placed the sacred signes of his presence among them whereupon it followes that there was none left but the tribe of Judah onely for the tribe of Benjamin since the revolt of the ten tribes was incorporated as it were with the tribe of Judah as one people and so were reckoned as one tribe together with them See the note 1. Kings 11.13 Vers 19. Also Judah kept not the commandements of the Lord their God c. This is added as a second cause why the Lord brought this heavie judgement upon the Israelites to wit because the kingdome of Judah was by their example corrupted and tainted with the same sinnes whereby God was still the more offended Hosea 4.15 Though thou Israel play the harlot yet let not Judah offend c. and it may also be inserted as an aggravation of Judahs sinne who would not be warned by the punishment that was inflicted on the Israelites according to that Jer. 3.8 when for all the causes whereby back-sliding Israel committed adultery I had put her away and given her a bill of divorce yet her treacherous sister Judah feared not but went and played the harlot also Vers 20. And the Lord rejected all the seed of Israel c. That is all of the kingdome of the ten tribes as is plainly implyed in the former verses and indeed though they of Judah were afterward carried away captives also yet God did never reject
and cast them off as he did those of the ten tribes for within a few years he brought them again into their own land Vers 24. And the king of Assyria brought men from Babylon and from Cuthah c. To wit Shalmaneser vers 3. other colonies were also afterwards brought thither by Esar-haddon the sonne of Sennacherib Ezra 4.2 We seek your God as yee do and we do sacrifice unto him since the dayes of Esar-haddon king of Ashur which brought us up hither but doubtlesse the first colonies of these heathen people were brought up thither by Shalmaneser who now carried away the Israelites captives and transplanted other nations in their room and these were they that after this time were called Samaritans vers 29. betwixt whom and the Jewes there was alwayes a most deadly hatred Luke 9.52 And they sent messengers before his face and they went and entred into a village of the Samaritanes to make ready for him And they did not receive him because his face was as though he would go to Jerusalem John 4.9 Then saith the woman of Samaria unto him How is it that thou being a Jew askest drink of me which am a woman of Samaria for the Jewes have no dealings with the Samaritanes Vers 25. And so it was at the beginning of their dwelling there that they feared not the Lord c. They served him not no not so much as with performing those outward duties of his worship and service which he had enjoyned the Israelites Vers 26. Wherefore they spake to the king of Assyria c. To wit by those messengers whom with this message they had sent to him See vers 27. Vers 27. Carry thither one of the priests whom ye brought from thence and let them go and dwell there c. That is let the messengers that are come to inform us how the lions have devoured our new plantation in Samaria go back with the priest that is assigned to go with them and dwell there again as formerly yet some understand these words and let them go and dwell there of a new plantation that were to be sent thither in stead of those that were devoured by the lions which was happely that which went in the dayes of Esar-haddon Ezra 4.2 Vers 28. Then one of the priests whom they had carryed away from Samaria came and dwelt in Beth-el c. That is one of the Israelites idolatrous priests even they pretended the worshiping of the Lord Jehovah the God of Israel though under the images of the golden calves and doubtlesse did retain most of the ceremonies and ordinances which the Lord had taught his people and because in these things he instructed these heathens therefore it is said that he taught them how they should fear the Lord. Vers 32. So they feared the Lord c. That is they worshipped the Lord Jehovah the God of the Israelites after the manner they were taught by that idolatrous priest of Israel which the king of Assyria had sent to them and because this worship was in many things according to the way of worship which God had prescribed his people and because they did it for fear of being destroyed by lions as formerly they had been therefore it is said that they feared the Lord yet withall because they did not truly feare the Lord but followed the way of Jeroboams idolatry and withall worshiped their own Assyrian gods too therefore it is said afterward also vers 34. that they feared not the Lord. Vers 33. They feared the Lord and served their own gods after the manner of the nations whom they carried away from thence This last clause may be read as it is in the margin after the manner of the nations who carried them away from thence and then the meaning must needs be that as they feared the Lord Jehovah the God of the Israelites that is as they did outwardly serve him so they did also serve other false gods as did the nations that had carried them away and planted them in the land of Samaria but if we reade it as it is in our bibles after the manner of the nations whom they carried away from thence then the meaning may be either that these new colonies in Samaria served both the Lord Jehovah and withall their own gods each after the manner of the severall nations of whom the kings of Assyria had taken some and carried them into the land of the Israelites or else that these Samaritans did fear the Lord and served their own gods even as the idolatrous Israelites that were there before them had done whom the Assyrians had carried away into captivity for the word nations may have reference to the idolatrous Israelites as in respect of their severall tribes or as joyntly considered with other bordering nations that were carryed captive by the Assyrians when the Israelites were carried captive Vers 34. Vnto this day they do after the former manner c. All that follows from hence unto the end of the fourtieth verse may be understood of the Israelites that were carried captive into Assyria even after this heavie judgement they continued still obstinate and feared not the Lord yet I see not but that it may be also understood of the Samaritanes and that to shew that though they lived in the land of Israel yet they were farre from doing what God had required his Israel to do CHAP. XVIII Vers 1. NOw it came to passe in the third yeare of Hoshea sonne of Elah king of Israel that Hezekiah the sonne of Ahaz king of Judah began to reigne Hoshea slew Pekah in the fourth yeare of Ahaz as is before noted chap. 15.30 and though he were not immediately acknowledged king of Israel yet in the twelfth yeare of Ahaz he began his reigne in Israel chap. 17.1 and Ahaz reigned in all but sixteen years chap. 16.2 so that the last of Ahaz his reigne seems to have been the fift yeare of Hoshea and the first of Hezekiah perhaps the sixt of Hoshea and yet here it is said that the first of Hezekiah was the third of Hoshea I answer that though Hoshea was confirmed king in the twelfth yeare of Ahaz and so it is said in the twelfth of Ahaz he began to reigne in Samaria yet because he reigned then onely as a viceroy under the king of Assyria the nine years of his absolute reigne are not reckoned till he cast off the Assyrian yoke and took upon him to reigne as absolute king which was it seems two years after to wit in the fourteenth yeare of Ahaz and so the third of Hoshea was indeed the first of Hezekiah Vers 2. Twenty and five years old was he when he began to reigne and he reigned twenty and nine years in Jerusalem If we compare this place with chap. 16.2 where it is said that Ahaz Hezekiahs father was twenty years old when he began to reigne and that he reigned sixteen years and consequently was thirty six years old when
was the base which being the most gracefull part of musick is therefore said to excell Vers 23. And Berechiah and Elkanah were doore-keepers for the ark That is they were appointed to keep the doore of the tent where the ark was afterwards kept and accordingly were imployed now in observing that no body should presse in upon the ark the like is again said vers 24. of Obed-Edom and Jehiah and happely two went before the ark and two came after it Vers 26. And it came to passe when God helped the Levites that bare the ark c. That is so soon as they perceived that God was with them in the businesse and did not strike them with death as Uzza was by way of thankfulnesse they offered up sacrifices and this was so soon as they had gone six paces 2. Sam. 6.13 yet others very probably understand this place thus that when the Levites that had carried the ark did by the Lords appointment set it down that so others might take it up and they might be eased at every such resting place they offered seven bullocks and seven rammes Vers 27. David also had upon him an ephod of linnen See 2. Sam. 6.14 CHAP. XVI Vers 1. SO they brought the ark of God and set it in the middest of the tent c. See 2. Sam. 6.17 Vers 5. Asaph the chief c. Heman is named in the first place as chief of the three principall singers chap. 6.33 but Asaph it seems was the chief of those that were deputed to this service in the house of David where the ark was now placed the rest being imployed at present in the Tabernacle at Gibeon vers 39 40. And Zadok the priest and his brethren the priests before the tabernacle of the Lord in the high place that was at Gibeon to offer burnt offerings unto the Lord upon the altar of the burnt offering continually morning and evening and to do according to all that is written in the law of the Lord which he commanded Israel Vers 7. Then on that day David delivered first this Psalme to thank the Lord c. That is this was the first Psalme he delivered them to sing the severall parts whereof were afterward much enlarged by David and reduced into severall Psalmes as we may see Psal 105. and Psal 96. Vers 8. Give thanks unto the Lord c. From hence to the end of the two and twentieth verse is the beginning of the hundred and fifth Psalme and the summe of it is to praise God for the publick benefits afforded to his Church and people the children of Israel in regard whereof in times of any great joy Gods people used to sing this Psalme as may be probably gathered from that which we reade Isa 12.4 And in that day shall ye say Praise the Lord call upon his name c. Vers 11. Seek the Lord and his strength seek his face continually That is seek to know and to assure unto your selves the Lord and his strength by which you can onely hope to be strengthened defended and delivered in times of trouble and his favourable presence and that by resorting to the ark which is the outward signe of his presence amongst you to counsell and instruct you and therefore from thence he used to give his oracles Exod. 25.22 and to be your strong fortresse and defence in regard whereof the ark is elsewhere called the strength of God Psal 78.61 And he delivered his strength into captivity and the ark of his strength Psal 132.8 Arise O Lord into thy rest thou and the ark of thy strength yea and this must be done with perseverance and therefore is the word continually added seek his face continually Vers 12. Remember his marvellous works that he hath done his wonders and the judgements of his mouth That is his law and statutes given on mount Sinai or rather the judgements which he executed upon the adversaries of his people called the judgements of his mouth because they came by his decree and appointment and because of many of them he spake beforehand to Moses and Moses as Gods herald threatened Pharaoh and his people Exod. 7.1 Vers 13. O ye seed of Israel his servant c. Psalm 105.6 it is O ye seed of Abraham and then O ye children of Jacob his chosen ones that is his adopted and peculiar people and that merely of Gods free grace and election Vers 15. Be ye mindfull alwayes of his covenant Psal 105.8 it is He hath remembred his covenant for ever The word which he commanded to a thousand generations That is the conditions of the covenant which on Israels part was the law of faith and obedience on Gods part the promises which for the greater certainty may be also said to be commanded Psal 133.3 There the Lord commanded the blessing even life for evermore Vers 19. When ye were but few even a few c. Psal 105.12 it is when they were but few this is expressed first to imply the freedome of Gods grace in choosing them to be his people Deut. 7.7 secondly to magnifie the more the Lords protecting them Vers 20. And when they went from nation to nation c. To wit when they went up and down in the land of Canaan where were seven mighty nations Deut. 7.1 and sometimes removed thence to other kingdomes as to Egypt Gen. 12.10 and Gerar Gen. 20.1 for under this clause all the travels of the Patriarchies are comprehended Vers 21. Yea he reproved kings for their sakes As Pharaoh Gen. 12.17 and Abimelech Gen. 20.3 Vers 22. Saying Touch not mine anointed and do my prophets no harm That is wrong not those whom I have consecrated to my self by the anointing of my holy spirit my Christians according to that 1. John 2.20 But ye have an unction from the holy one c. and vers 27. But the anointing which ye have received of him abideth in you c. to whom therefore I do familiarly reveal my will that they may teach instruct others Gen. 20.7 Restore therefore to the man his wife for he is a prophet and he shall pray for thee and thou shalt live c. and thus the Prophet implies that the Lord did thus defend them not onely because they were poore helplesse miserable men unjustly oppressed but also because by speciall covenant God had taken them into his protection Vers 23. Sing unto the Lord all the earth c. From hence to the 34. verse is the ninety sixth Psalme and the chief drift of it is to stirre up all nations to praise the Lord and consequently it includes a prophesie of Christ and of the gathering of all nations into the Church by the preaching of the Gospel and therefore Psal 96.1 to expresse the strange and unlooked for change that should be then in the Church these words a new song are added and sing unto the Lord a new song Vers 27. Glory honour are in his presence strength
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