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
Academiae Cantabrigiensis Liber TO THE Right worshipfull Mr. Augustine Philips Master Mr. Clement Cooley Mr. George Reinolds Mr. Thomas Stevenson and Mr. Edmond Clark Wardens Together with the rest of the Assistants of the Company of the CLOTH-WORKERS My very loving and much honoured friends Right worshipfull HAving but a very few years since published for the good of those that desire to reade the Scripture with understanding Certain short Notes of Exposition upon the five books of Moses and finding that they have been entertained by many with farre greater esteem and approbation then ever I expected or they deserved I have now adventured to send forth the rest after them which I had then lying by me to wit the like Notes upon the remaining historicall part of the old Testament and indeed I did then in a manner engage my self by promise that if those found welcome these ere long should follow after and having been often since pressed to make good that promise by the importunity of many Christian friends but especially those of my reverend brethren in the Ministery whose judgement I prized above mine own there lay an obligation upon me for the satisfying of their desires which I could not gainsay Now as the first part of these Annotations I did then dedicate to that particular congregation which the Lord hath been pleased to commit to my care so this second part I now make bold to present unto you who above twenty years since were also pleased to choose me to dispense the word of grace unto you at some set times of your solemn meetings and whom in many other respects I have great cause to love and honour It were indeed engagement enough if there were nothing else to endear my affections to this worthy Society that my dear father whose memory is precious with me and both his brothers were whilest they lived members of this Company and in their times too honoured with those places of credit and trust which since your selves have severally born But besides this it is well known how much I owe you and I willingly thus declare it that this may remain as a publick testimony of my thankfulnesse to you not onely for the great love and respect you have ever shown to me upon all occasions but also especially for the bounteous support which for divers years you have been pleased to afford to one of mine for my sake Adde therefore I beseech you to your former favours the gracious acceptance of this piece of my labours and the God of all grace improve it to you for your spirituall advantage Histories of former times have been ever acknowledged both most pleasant and most profitable if a faire prospect from a high hill be so pleasing to the eye how pleasant must it needs be to the mind of man to have the memorable passages of ancient times presented to our view in a fair prospect of History as if we had then lived to see those things done But above all it must needs be thus in the History of the Scripture both because this chiefly acquaints us with the dispensations of Gods providence towards his Church the dearly beloved of his soul in comparison of whom the rest of the world is not worth the regarding and likewise because this was written by the unerring pen of men inspired by the holy Ghost and that purposely too as the Apostle saith for our learning that we through patience and comfort of the Scriptures might have hope But what need I commend to you the usefulnesse of any part of Gods word which I hope you esteem with David above thousands of Gold and silver If these Annotations shall afford any help for the understanding of such passages in these books as may seem at first somewhat intricate and obscure I have my desire My prayer shall ever be for this worthy Company that the word of Christ may dwell in you richly in all wisdome and that God would still raise up many amongst you that may be to others patterns of piety and zeal for Gods truth in this honourable City and so I rest Your Worships ever ready to do you any service I am able ARTHUR JACKSON The Preface to the READER Christian Reader WHat I prefixed by way of Preface before my Annotations upon the five books of Moses may serve also for these upon the remaining Historicall part of the old Testament these being carried on in the same manner and with respect unto the same ends as the other were Onely one thing I thought good to adde here which is this that there are some Expositions which as I went along I met with so often in so many severall places such as that where men desperately wicked are termed children of Belial and that where the Church is called the Lords portion and the Lords inheritance and some other of the like nature that I was at last wearied with referring the Reader so often to those places where I had formerly given the grounds of those expressions and so resolved to avoid the tedium of such reiterated references rather to leave every man by himself to consider where the like expression was formerly used which by the help of a Concordance at least may be easily found that so there he might seek for satisfaction herein Further then this I have not at present to advertise you concerning these Notes but am onely now to desire your favourable acceptance of what is here published Indeed when the late Annotations came forth upon the whole Bible composed by divers worthy Divines authorized thereto by command of Parliament I did at first question whether there would now be any need of these But considering with my self first that those for the most part are very brief as being at first intended onely for marginall notes secondly that there are very few Expositours that have written upon this part of the Bible and therefore a supply of further help herein could not be thought altogether uselesse and thirdly that I was in some sort already engaged by promise for these Annotations which I formerly made known were then collected I did at last in these regards determine to proceed in my former resolutions Whether I shall ever go on any further in this way the Lord onely knows the infirmities of age grow so fast upon me that I may well fear I shall not And besides there is little encouragement for any work of this nature in these contentious times There are some we see risen up amongst us that are not afraid to deny the Scriptures to be Gods word which must needs be the ruine of religion and open a doore to all profanenesse and Atheisme should it be suffered in the land But we trust the Magistrate whom God hath so highly honoured will be so zealous for the honour of God as ere long to stop the mouthes of such blasphemers and in the mean season none but those that are given up of God to believe lies will
ever a whit the more question these divine Oracles Surely the Scripture is the Churches Magna Charta whereon all our priviledges and all our hopes depend as we are Christians and therefore I hope none that professe themselves fellow-citizens of the saints will suffer such a treasure as this to be taken from them No but the more violently Satan rageth against it the more we should prize it and the more diligently we should exercise our selves in the study of it Now Reader if herein this which I send forth abroad for the good of the Church shall afford thee any help blesse God for it and pray for him who is Thine in the Lord Jesus ARTHUR JACKSON Faults escaped Page 19 line 14 for now they reade and so now they p. 56. l 7 devided r. decided p. 8. l. 13. into parts r. into two parts p 135. l. 11. Ephraim quarrelled r. Ephraims quarrell p. 149. l. 10. retained r. reclaimed p. 181. l. 26 Michael r. Michal and l. 27 Michaels r. Michals p. 291. l. 4 understanding r. undertaking p. 301. l 45. pillars r. pillows p. 337. l. 4. and lived r. that is he lived p. 429. l. 29. it is Isaiah r. is that Isaiah p. 468. l. 17. after set out adde for the most holy place p. 507. l. 3â— after what God adde required p 513. l. 30. between r. from p 514 l. 3 indeed after r. indeed because after p. 656. l. 7. were carried r. were not carried l 40 off him r. off to him p. 669 l. 4. foure r. foure and twenty l. 31. we r. aâ—e p. 684. l. ult 2. 6. r. 2. Sam 6 p 712. l. 1. observed r. offered p. 736. l. 17. was absolute r. was not absolute and for also r. all p. 741. l. 24. at least r. at last p. 757. l. 20. the readily r the more readily p 760. l 37. Hanani r. Nehemiah p 773. l. 3 quality r. quantity l 4. durst do r. durst not do p. 805 l. 43 dele him ANNOTATIONS Upon the book of JOSHUA CHAP. I. NOw after the death of Moses the servant of the Lord it came to passe that the Lord spake unto Joshua c. Here begins the history of Israels commonwealth under the government of Joshua and therefore is this book called the book of Joshua Some adde also that it was so called because it was written by Joshua which may be judged the more probable first because the example of Moses herein who wrote the State of Israels common-wealth in his time might be a strong inducement to Joshua to do the like and secondly because that place chap 24.26 And Joshua wrote these words in the book of the Law of God c. is an evident proof that he wrote some part of this book if not that he wrote it all It is true there are some passages in this book which could not be written by Joshua as 1. That mention which is made of the book of Jasher Chap. 10.13 And the Sunne stood still and the Moon stayed untill the people had avenged themselves upon their enemies Is not this written in the book of Jasher for this book of Jasher was written after Davids time as is evident 2. Sam. 1.18 where it is said that David bid them teach the children of Judah the use of the bow behold it was written in the book of Jasher 2. That story of the expedition of the Danites when they took Laish mentioned in this book of Joshua chap. 19.47 which was long after that Judges 18.1 c. and 3. The relation of Joshua his death and buriall chap. 24.29 30. These things and some others that might be picked out could not indeed be written by Joshua but though the book it self were written by Joshua yet these passages might be inserted afterwards by some other Penman of the holy Ghost for so also in the foregoing books which all men yield were written by Moses we find some passages too that could not be written by Moses himself but were afterwards added by some other as is noted upon that relation of the death buriall of Moses Deut. 34.5 c. However sufficient it is for us to know that whoever wrote this book he wrote it by the inspiration of the holy Ghost for hereto there is a testimonie given in the new Testament where some passages thereof are cited as parts of the sacred Scripture the word of God as that which in this chapter is spoken to Joshua and cited by S. Paul Heb. 13.5 I will never leave thee nor forsake thee As for this first passage wherewith this book begins it shews how Joshua received a command from God to lead the Israelites over Jordan into the land of Canaan the Lord had before appointed that Joshua should succeed Moses in the government of Israel Numb 27.18 and upon the laying of Moses hands upon him he had received an extraordinary measure of the gifts of Gods spirit to inable him for the government Deut. 34.9 And therefore doubtlesse immediately after the death of Moses Joshua took upon him the supreme Magistracy But here now we are told how either at that time so soon as Moses was dead or rather after the thirty dayes that were spent in lamenting the death of Moses Deut. 34.8 the Lord spake unto Joshua the sonne of Nun Moses minister and gave him that charge which is here after related Whether God spake this to Joshua by an audible voice by the secret instinct of his spirit in some dream or vision or by the high-priests inquiring for him by the Vrim and Thummim we cannot conclude because we find it not expressed onely we find that God had formerly promised that Eleazar the priest should ask counsel for him after the judgement of Vrim before the Lord Num. 27.21 But for this title given here to Joshua that he was Moses minister the Lord spake unto Joshua Moses minister we may well think that was purposely added to imply one reason amongst others why Joshua was most fit to succeed Moses in the government to wit because having been so many years together his minister by his continuall daily conversation with Moses he could not but learn much thereby to prepare and fit him the better for this service Vers 2. Moses my servant is dead now therefore arise c. Here the Lord exhorts Joshua that since Moses was dead he should now lead the Israelites over Jordan and carry them into the land which according to his former promises made to their fathers he was now ready to conferre upon them Now in mentioning the death of Moses he useth this expression Moses my servant is dead first and principally to imply what it was he required of him to wit that as their captain and supreme governour he should now conduct them into the land of Canaan for Moses is here called Gods servant in regard of the supreme magistracy whereto God had advanced him and so the drift of the words is that since Moses
in the city is evident vers 24. All the Israelites returned unto Ai and smote it with the edge of the sword Vers 17. And there was not a man left in Ai or Bethel c. It seems Bethel being but a little town and confederate with Ai the inhabitants at the first approch of the Israelites had forsaken it as having no hope to be able to keep it and had added their power to that of Ai to make that the stronger And hence Bethel is also mentioned with Ai the text telling of us that there was not a man left that is a souldier neither in Ai or Bethel because from Bethel they were come to Ai and now altogether were gone out in the pursuit of the Israelites Yet if we consider how closely the ambush of the Israelites might be laid in some woods or some other places of covert betwixt Bethel and Ai I see not why we may not conceive that the Garrison of Ai seeing the Israelites fly again either by post sent thither or by some signe given them called forth the men of Bethel to joyn with them in the pursuit of the Israelites How Bethel came to be long after this in the possession of the Canaanites see the note upon Judg. 1.24 Vers 18. And the Lord said unto Joshua Stretch out the spear that is in thine hand towards Ai. This God enjoyned him to do as a signe to the people that they should now make a stand and with assurance that God would deliver the city into their hand should now again make head against the enemie from whom they had seemed to fly as even in these times the captain stretching forth his spear or staffe upon the face of the enemie is a signe to the souldiers of reinforcing the battell Vers 19. And the ambush rose quickly out of their place and they ranne as soon as he had stretched out his hand How they that lay covertly in the ambush on the West side of the city should among so many thousand discern Joshua his spear stretched out now especially when by a seeming flight they had drawn the enemie so farre from the city I cannot conceive and therefore I rather think that upon this signe given by Joshua his souldiers gave a shout or the musicall instruments gave warning for reinforcing the battell and hereby the spies knew it was time to enter the city Vers 19. And they hasted and entered into the city and took it and hasted and set it on fire That is some house in the city that by the smoke thereof the Israelites might perceive the city was taken See the following note Vers 24. All the Israelites returned unto Ai and smote it with the edge of the sword That is the men and women and children left in the city for they had before onely set fire on some one place of the city that thereby it might be known they had taken it but now upon Joshuas coming after they had slain those in the field they entered the city slew all that were found in it took away the spoyl and then burnt the city wholly with fire to the ground vers 28. Vers 25. And so it was that all that fell that day both of men and women were twelve thousand even all the men of Ai. That is say some Expositours twelve thousand of the men of Ai besides those of Bethel that joyned with the men of Ai vers 17. against the Israelites of whom how many were slain it is not expressed But because the number of the slain were taken by the Israelites who could not distinguish betwixt those of Ai and those of Bethel even those of Bethel might well be comprehended in those words even all the men of Ai because they were slain in this expedition of the Israelites against Ai. Vers 26. And Joshua drew not his hand back wherewith he stretched out the spear c. But still with his spear stretched forth led them on upon the chase and slaughter of their enemies Vers 28. And Joshua burnt Ai and made it a heap for ever even a desolation unto this day It is evident that in the dayes of Nehemiah this citie Ai was built again because we find it named Neh. 11.31 amongst the cities that Benjamin dwelt in though indeed it be not there called Ai but Aijah and therefore by this word for ever is meant onely as in many other places of Scripture a long time As for that clause even a desolation to this day see the notes upon chap. 3.9 Vers 29. And the King of Ai he hanged upon a tree untill the even tide Joshua was to execute Gods vengeance upon these inhabitants of Canaan now as the kings were most deeply ingaged in the abominations of the land through whose neglect of justice they became the more rife so the greatest severity he still shows against them And as soon as the sunne was down Joshua commanded that they should take his carcase down from the tree See the note upon Deut. 21.23 And cast it at the entring of the gate of the city c. Where was the place of judgement that the very place where he was buried with a heap of stones raised upon him might intimate the justice of God in thus punishing him that took no care to punish the wickednesse that was dayly committed amongst his people Vers 30. Then Joshua built an altar unto the Lord God of Israel in mount Ebal c. That is about this time Moses had before his death charged the Israelites that when they came into the land of Canaan they should build a monument of great stones and write the law thereon and that at the same time they should build an altar of whole stones and offer sacrifices thereon and that on mount Gerizim and mount Ebal where this was to be done the people should in a solemn manner give their consent to certain blessings and curses that should be read in their hearing as we may reade in the 27. Chapter of Deuteronomy Here therefore the story relates now how Joshua did what Moses had commanded them But why did he do it now or how could he do it now since they were not yet come to mount Gerizim and mount Ebal I answer Some affirm that these mountains were nigh to Ai and Bethel and others say That though this story be inserted in this place yet it was done long after the taking of Ai. But because it is generally held and not without just ground that Gerizim was in the tribe of Ephraim which was much further up into the countrey and withall that this word then immediately following the story of taking Ai Then Joshua built an altar unto the Lord c. seems plainly to imply that this was done much about this time therefore I rather conceive that after the sacking of Ai Joshua finding the way to these mountains clear and open by reason of the terrour wherewith the enemies were stricken took this opportunity
Jordan was the utmost bounds of the land of promise and that therefore those without Jordan were no true Israelites nor had any thing to do with the worship of God in his Tabernacle Vers 31. This day we perceive that the Lord is among us because ye have not committed this trespasse against the Lord. This being the greatest and surest signe of Gods gratious presence amongst a people when he preserves them from falling into scandalous sinnes Now ye have delivered the children of Israel out of the hand of the Lord. Not by diverting any punishment which the Lord was ready to inflict but by avoiding that sinne which might have drawn some heavy judgement not onely upon themselves but upon the whole body of the people if they had fallen into it Vers 34. For it shall be a witnesse between us that the Lord is God This is the reason which the tribes without Jordan give why they called the altar they had set up Ed which signifieth a witnesse to wit because standing in the middest betwixt them within Jordan and them without it should be a witnesse that they without Jordan meant to acknowledge and worship no other God then he whom their brethren worshipped even the Lord Jehovah onely CHAP. XXIII Vers 2. ANd Joshua called for all Israel c. That is the representative body of all Israel to wit as it is explained in the following words the Elders of each tribe together with their Magistrates and Judges and Officers Vers 5. And the Lord your God He shall expell them from before you c. That is though I die and leave the work which is begun unfinished yet assure your selves if you continue stedfast to the Lord he who indeed hath done what hath been done will perfect the work begun and perform all that he hath promised he shall expell the rest of the nations that are not yet expelled before you Vers 7. That ye come not amongst these nations these that remain among you c. That is that ye no wayes familiarly converse with them and this is mentioned in the first place because they that yield familiarly to converse with Idolatours will by degrees be also drawn to the evils mentioned in the following words even to make marriages with them to swear by their gods and at last to bow down to them and worship them As for making mention of the names of their gods the next particular here forbidden see the note Exod. 23.13 Vers 8. But cleave unto the Lord your God as ye have done unto this day By cleaving to the Lord is meant that they should continue constant in yielding obedience to God and in resting and relying upon him yea upon him alone as their God alsufficient Nor need it seem strange unto us that he should say of a people that had been so prone to rebell against God Cleave unto the Lord as ye have done unto this day For first the Israelites though they were ever and anon murmuring against God and turning aside from the way of his commandments yet they had never for the generallity cast off the worship of the true God to go after the gods of the heathen And secondly this Joshua might speak with reference to the time of his government as ye have done to this day that is since the time you entred the land of Canaan or since the time you came to be under my government for indeed since that time we reade not of any notable rebellion of this people against God it is said that the people served the Lord all the dayes of Joshua Judg. 2.7 Vers 12. Else if you do in any wise go back and cleave unto the remnant of these nations c. Here Joshua begins to tell them how severely God would punish them in case they did go back that is revolt from that good way of their obedience to God wherein they had hitherto gone and cleave unto the remnant of those nations that is marry them and lie with them for so this phrase of cleaving to those nations is explained in the following words and shall make marriages with them and go in unto them and they to you Yet I know that this word cleave may be meant generally of any joyning themselves to those nations either in leagues or otherwise Vers 13. But they shall be snares and traps unto you and scourges in your sides and thornes in your eyes c. To wit because they will be continually by their allurements drawing you to idolatry and other sinnes and by their injuries vexing and disquieting you yet some hold that by being thorns in their eyes is meant that they should by degrees so farre blind them that they should not be able to discern the clear light of the truth See Numb 33.55 Vers 14. And behold this day I am going the way of all the earth c. That is I see my death approcheth now because I cannot hope long to continue amongst you to keep you constant in your covenant with God therefore I thought good to give you warning that after my departure ye depart not from the Lord and to tell you beforehand what will become of you if you transgresse the covenant of the Lord your God Vers 15. So shall the Lord bring upon you all evill things untill he have destroyed you from off this good land c. That is as the Lord hath hitherto made good all that he hath promised you so if you transgresse his covenant he will bring upon you all the evils threatned even at last the causing of you to be carried captive out of this good land and this last judgement of destroying them out of the land of Canaan he particularly insists upon because it must needs affect them to heare of losing so goodly a land when after so many years travels and difficulties they were now newly entred into it CHAP. XXIIII Vers 1. ANd Joshua gathered all the tribes to Shechem c. The assembly mentioned in the foregoing chapter vers 2. concerning which see the note there and the exhortation which Joshua used then to the people was when Joshua apprehended he had not long to live chap. 23.14 And behold this day I am going the way of all the earth yet it seems that after that fearing much what the people world do after his death he resolved again to call another assembly of the representative body of the kingdome that he might there again presse them to continue constant in their obedience to God after his death and to that purpose might cause them to renew their covenant with God which accordingly he did at Shechem as it is here said Many Expositours understand this of Shiloh where indeed the tabernacle was seated chap. 18.1 which they say is here called Shechem because it stood in the field of Shechem and that because it is said in this verse that the assembly presented themselves before God and because vers 26. there is mention of the Sanctuary
chap. 4.3 Twenty years he mightily oppressed the children of Israel and thus when lighter corrections did no good the next were sorer and of longer continuance and because they abused Gods readinesse to repent and withdraw his hand when they cried unto him he continued the next judgements the longer upon them Vers 15. The Lord raised them up a deliverer Ehud the sonne of Gera a Benjamite a man left-handed Some conceive that this last particular of his being left-handed is purposely expressed to intimate by what weak means and dispised instruments God is wont many times to effect his greatest works but because it is generally held that no men are ordinarily more able and strong and fit for any service then left-handed men whence it is noted chap. 20.16 that amongst the children of Benjamin there were seven hundred chosen men left-handed every one could sling stones at an hairs breadth and not misse therefore I conceive that this is here noted of Ehud the second judge that God raised to the Israelites to imply rather the fitnesse of the instrument whom God chose for this service of killing Eglon to wit in that the stroke of such men is far the more harder either espied or guarded When Ehud began first to be judge of Israel it is not expressed Some conceive that Ehud was judge immediately after Othniels death and that he was their judge both in the time of their apostasie after Othniels death and likewise all the eighteen years that the Israelites were in bondage under Eglon king of Moab and whereas it is here said that when the children of Israel cryed unto the Lord the Lord raised them up a deliverer Ehud the sonne of Gera they take the meaning hereof to be onely this that God raised up the spirit of Ehud their judge to undertake the deliverance of the Israelites from their bondage and not that he was then first raised to be their judge But methinks according to the plain order of the words it should rather seem that upon the crying of the Israelites to the Lord when they had been eighteen years under the bondage of Eglon the Lord stirred him up to undertake their deliverance and thereupon afterwards he became their judge And by him the children of Israel sent a present unto Eglon king of Moab Which Ehud embraced as a fit opportunity for the killing of Eglon because it would make him to be the lesse suspected Vers 16. But Ehud made him a dagger which had two edges of a cubit length and he did gird it under his raiment upon his right thigh Having resolved with himself to kill Eglon he provided him a dagger accordingly concerning which it is noted 1. That it had two edges that it might peirce the more readily and make the more deadly wound 2. That it was but of a cubit length to wit that it might be the better carried unseen under his garment and 3. That he did gird it upon his right thigh namely for the conveniency of drawing it forth with his left hand as for the same reason those that are right-handed use alwayes to wear their weapons on their left side Vers 17. And Eglon was a very fat man This is expressed to intimate that hereby Ehud had the better advantage to do what he intended for being such a corpulent and unwieldy man he was the lesse able to decline the stroke which Ehud gave him and besides the wound was like to be the more deadly Vers 18. And when he had made an end of offering the present he sent away the people that bare the present These words he sent away the people may imply the greatnesse of the present because there were so many to bear it to the king he sent them away before he would do the act he intended going himself along with them till he came to Gilgal and then returning again both that being alone he might the more conveniently accomplish his designe and also that they might be out of danger and himself not be incumbred with care for them when he was to slie for his life Vers 19. But he himself turned again from the quarries that were by Gilgal and said I have a secret errand to thee O king The word translated quarries may also be traslated graven images as it is in the margine of our bibles and indeed it might well be that this Moabitish king had set up certain idols in Gilgal either to vex the Israelites therewith who happely esteemed Gilgal the more because there their forefathers had been circumcised and there the Tabernacle was for many years together or else that the Israelites might be wonne to worship them or else by way of honouring his idol-gods as it were testifying hereby that by their help he had entred successefully upon the land of Israel and then the mention that is here made of these images may be to intimate one reason amongst other wherewith God stirred the spirit of Ehud against Eglon namely because he had set up his idol-gods in the land of Israel But if we reade the word as it is in our bibles quarries that is pits out of which they cut hewed stones for their buildings then doubtlesse the drift of this clause is onely to shew how far Ehud went back with those that went with him before he returned again to the king of Moab As for those first words which he spake to Eglon when he came back to him I have a secret errand to thee O king it might be truly said in relation to that which he had to do an errand he had which was to be delivered to him in secret though not by word of mouth but by the stroke of his dagger and it was from God from whom he had his commission Yet surely Ehud intended that Eglon should understand him so as if in his return home he had been sent back with some message of great secresie which he was now come back to deliver Neither yet can we say that Ehud did evil in this his dissembling with Eglon and that because he had no doubt his call and warrant from God for what he did Who said Keep silence c. That is he bad Ehud forbear delivering his errand till his servants and attendants were gone out of the room Vers 20. And he was sitting in a summer parlour which he had for himself alone That is wherein Eglon used to be private by himself which is added that it may not seem strange that his servants waited so long without after Ehud was gone it was because it was a room wherein he used ordinarily to be alone by himself And Ehud said I have a message from God unto thee And he arose out of his seat Ehud had told the king before ver 19. that he had a secret errand unto him concerning which see the note there now he addes that the message he brought him was from God partly perhaps that being astonished with that word he might take the
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
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
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
Almighty what will they not do to be rid of the judgements that lie upon them Vers 5. Peradventure he will lighten his hand from off you and from off your gods From this passage some Expositours gather that not Dagon onely but many other of their idol-gods were thrown down and broken to pieces by a secret hand of God in all the cities whither the Ark was brought as indeed it is probable the like was done in Egypt when the Lord punished Pharaoh and his people because they would not let the Israelites go Against all the gods of Egypt I will execute judgement saith the Lord Exod. 12.12 and Num. 33.4 it is said The Egyptians buried all their first-born upon their gods also the Lord executed judgements But yet because this is not expressed in the story others understand this which is said here of the hand of the Lord which was upon their gods onely of the reproch and dishonour that was brought upon their idols partly by the Lords casting down Dagon and partly by the heavy judgements he had infflicted upon the people that served them and that this hand of God it was which the Philistine-priests hoped would be lightned from off their gods if the Ark were sent back with those trespasse-offerings they had now prescribed Vers 6. Wherefore then do ye harden your hearts as the Egyptians and Pharaoh hardned their hearts c. By this it may seem that though the greatest number enclined to the sending of the Ark back vers 2. What shall we do say they to the Ark of the Lord Tell us wherewith we shall send it to his place yet some were of a contrary judgement and opposed it and therefore are here blamed for hardning their hearts against the means which God had used to convince them of their sinne Vers 7. Now therefore make a new cart and take two milch-kine on which then hath come no yoke c. It may well be that these idolatrous priests and diviners of the Philistines did not merely of their own invention prescribe this strange way of sending home the Ark to make tryall whether the God of Israel would by a supernaturall power cause these milch-kine to go the right way with it but were herein directed to do what they did by their practices of sorcerie and divination but if it were so even herein too there was an over-ruling hand of providence that disposed of all as might be most for Gods glorie A new cart was doubtlesse appointed as a signe of their reverencing the Ark their choosing young heifers that had never been employed in any profane service might also be done for the same cause out of reverence to the Ark but the main end was to make the hand of God the more manifest if they should go along the right way to the land of Israel Custome might make cattel used to the yoke to go on right forward when they are once entred into a beaten way but young things not used to the yoke especially when their calves were shut up from them were not like to do so it was a wonder that they should endure the yoke at all Vers 8. And put the jewels of gold which ye return him for a trespasse-offering in a coffer c. These jewels of gold were the golden images of the emerods and mice which they put in a coffer as not daring to venture it seems to put them into the Ark. Vers 9. And see if it goeth up by the way of his own coast to Bethshemesh A citie of Judah Josh 15.10 close by the confines of Judea and Philistea and in the way to Shiloh and therefore propounded here by the Philistines Priests as the citie whither the kine would go if Gods hand were in the businesse Vers 12. And the kine took the straight way to the way of Bethshemesh c. And thus did the Lord by his all-ruling power and providence prosper the device which they had contrived to discover whether it was by him and for their detaining the Ark that they had been of late so severely punished that he might confound them by their own inventions Bethshemesh was one of the Priests cities Josh 21.16 so that the kines carrying the Ark thither was as if they had intended to deliver it up into their hands to whom the custodie of it did of right appertain And the lords of the Philistines went after them unto the border of Bethshemesh Thus by the providence of God it was brought about that they who ere-while as victours did carrie away the Ark as their captive do now as servants and pages attend upon it when it returned home into the land of Israel Vers 13. And they of Bethshemesh were reaping their wheat-harvest Wheat-harvest in that countrey used to be in our May at the feast of Pentecost Lev. 23.16 Whence we may gather that the Ark was taken about November since it was vers 1. seven moneths in the countrey of the Philistines Vers 14. And they clave the wood of the cart and offered the kine a burnt-offering unto the Lord. That this is spoken of the men of Bethshemesh and not as some would have it of the Lords of the Philistines that came after the Ark to see what would become of it is evident by the very connexion of the words In the foregoing verse it is said that they of Bethshemesh were reaping c. and they lifted up their eyes and saw the Ark and rejoyced to see it and in this verse now it follows And they clave the wood of the cart and offered the kine a burnt-offering to the Lord. Besides when the men of Bethshemesh came flocking about the Ark and the Levites had taken down the Ark out of the cart as it followeth in the next verse is there any likelihood that they would suffer the uncircumcised Philistines to come amongst them to offer up a sacrifice to the God of Israel they standing by and as it were communicating with them in their sacrifice Surely no rather we may well think that the lords of the Philistines followed the Ark aloof off onely desiring to see what would become of it and came not near the Israelites and therefore it is said vers 16. that when the five lords of the Philistines had seen it that is when they had seen what was done they returned to Ekron the same day The greatest difficultie is concerning the offering up of kine which we know was not according to Gods Law and therefore liker to be the act of the Philistines then of the Priests of Israel for the Law did expressely command that none but males should be offered in burnt-offerings Levit. 1.3 If his offering be a burnt sacrifice of the herd let him offer a male without blemish But to this it may be answered that either the men of Bethshemesh did sinne herein being transported by the excesse of their joy and that this might be one thing wherewith they displeased God and provoked him to
which he built himself or else because those altars were onely set up for present use and then demolished again but this was the first which he built for a standing continuing altar which then is noted because it was directly against the law of God as we may see in the notes Exod. 20.24 Vers 36. Then said the Priests Let us draw near hither unto God That is let us enquire of God before the Ark because the prosecuting of the enemies by night which Saul had motioned to the people was an act of some danger and the people were very forward to do what he advised therefore the Priest interposed himself and wished them by all means to enquire first of the Lord and this perhaps he did the rather because he saw what ill effects had followed upon Sauls neglecting to do this before ver 19. to wit that Saul by a rash and unadvised oath had weakened the hands of the people in the pursuance of their victory and had been withall the occasion of a grievous sinne amongst the people which was their eating of the spoil with the bloud vers 32. Vers 37. But he answered him not that day When Saul had enquired of the Lord by the judgement of Urim and Thummim the Lord answered him not but whence was this doubtlesse the Lords displeasure was against Saul not against Jonathan who though he had done what his father had forbidden and that with an oath that whosoever should offend therein should be accursed and so put to death yet he did it ignorantly not knowing that his father had made such a vow and was compelled too by necessity being ready to faint when he reached out his rod and so by tasting a little honey refreshed himself yet it is evident too that the Lords refusing to answer Saul tended to this that it might be discovered that Jonathan had transgressed the command and vow of his father but why not so much to discover Jonathan to be the party with whom the Lord was offended as first to discover to Saul his hypocrisie and the rashnesse of his unadvised oath who had hereby hindred the victory caused the people to sinne and now brought his own sonne under the danger of being accursed and put to death and secondly to shew the religious respect that was due to an oath Vers 38. And Saul said Draw ye near hither all the chief of the people and know and see wherein this sinne hath been this day Saul concluded that God was offended when he had enquired of him by the Priest and he would not answer him and therefore presently commanded all the chief of the people that is all the heads of the Tribes and families to draw near unto him to wit that by drawing lots it might be discovered who it was that had sinned and offended God amongst them for though himself had sinned in that rash and unadvised oath that he took ver 24. and and that he knew the people had sinned grievously in eating with the bloud vers 32. yet like a true hypocrite he never minded these things but concluded that the breach of his vow and command must needs be the great offence which caused the Lord to be silent and therefore for the finding out of this he would have them draw lots Vers 43. I did but tast a little honey with the end of the rod that was in mine hand and lo I must die As if he had said That which I did was a very small offence if any especially considering that I knew not of the oath and yet it seems I must die for it Vers 44. And Saul answered God do so and more also See the note Ruth 1.17 Vers 45. As the Lord liveth there shall not one hair of his head fall to the ground for he hath wrought with God this day That is through Gods blessing and assistance he hath been the means of procuring a most glorious victory to the children of Israel Vers 47. So Saul took the kingdome over Israel and fought against all his enemies c. That is being confirmed in his kingdome by this glorious victory over the Philistines he again undertook the managing and administration of it or else this may be spoken with reference to that which went before to wit that thus as we have heard he took upon him the kingdome being chosen thereto of God and in defence of the people fought against all their enemies Vers 49. Now the sonnes of Saul were Jonathan and Ishui c. This Ishui is also called Abinadab chap. 31.2 and 1. Chron. 8.33 and 10.2 Ishbosheth who is also called Eshbaal 1. Chron. 8.33 is not here mentioned though now above twenty years old 2. Sam. 2.10 happely because he survived his father and those onely are here mentioned that died with him chap. 31.2 As for his sonnes which he had by Rizpah 2. Sam. 21.8 they are not here named because she was not his wife but his concubine CHAP. XV. Vers 1. SAmuel also said unto Saul The Lord sent me to anoint thee to be king over his people over Israel That is the Lord gave me commission to anoint thee king for Samuel went not to Saul but Saul came to Samuel and this Samuel premised before he gave him the following charge from the Lord that he should go and destroy the Amalekites that the remembrance of this honour whereto God had exalted him might make him the more carefull exactly to do what God had enjoyned him Now therefore hearken thou unto the voyce of the words of the Lord. In this word now Samuel covertly puts him in mind of his former transgression chap. 13.8.9 As if he had said though thou didst formerly neglect to do what the Lord enjoyned thee yet now remember what God hath done for thee and be sure strictly to observe this which God hath given thee in charge Vers 2. I remember that which Amalek did to Israel how he laid wait for him in the way when he came up from Egypt Three severall times God had foretold that he would destroy the Amalekites and that for the violence which they offered to the Israelites to wit Exod. 17.14 Numb 24.20 and Deut. 25.19 And now Saul is sent to execute that vengeance upon them which the Lord had so long time since at severall times threatned for though the present king and people of Amalek had been cruell and bloudy adversaries to the people of God as Samuels speech to Agag seems to imply vers 33. As thy sword hath made women childlesse so shall thy mother be childlesse among women and so had deserved to be destroyed for their own sinnes yet because the Lord would have his people know that he had not forgot that former injurie of their Ancestours towards his people though it were now above foure hundred years since but intended now principally to be avenged on them for that in the commission that he sent now to Saul for the destroying of the Amalekites he
him against David what would they have done for Jonathan so brave and hopefull a Prince had he out-lived his father As for Abinadab here named he is also called Ishui chap. 14.4 and Ishbosheth Sauls fourth sonne it seems was left at home perhaps to take care of the government of the kingdome in Sauls absence for God intended by him further to try the faith and patience of David Vers 3. And the battel went sore against Saul and the archers hit him c. Saul therefore fell not at the first onset but for his greater terrour and sorer punishment first he saw the army routed and his sons together with many of the people slain then at last he was wounded and pursued so closely that there was no hope of escape Vers 4. Draw out thy sword thrust me through therewith lest these uncircumcised come and thrust me through Thus at the very houre of his death yea when he was ready to lay violent hands upon himself Saul could despise the Philistines and speak reprochfully of them and that because they were uncircumcised and consequently none of Gods peculiar people as he was whereas being such a wicked wretch his condition was the worse because he was circumcised and one of Gods peculiar people No Philistine could be so bad as he in this regard Vers 4. Therefore Saul took a sword and fell upon it And thus with the sword he had drawn against David he slew himself the Lord in his just judgement giving him over to this desperate impatience whereupon it is said that the Lord slew him 1. Chron. 10.14 and enquired not of the Lord therefore he slew him c. Vers 6. So Saul died and his three sonnes and his armour-bearer and all his men c. That is not all his souldiers for many of them fled and escaped but all his houshold servants and those perhaps too that were the guard of his body Vers 7. They forsook the cities and fled and the Philistines came and dwelt in them That is some of the men of Israel the inhabitants of some cities on the other side of the valley to wit the valley where this battel was fought and on the other side of Jordan fled out of their cities upon this defeat and so the Philistines came and dwelt in their room Whereby I conceive is meant that at the present they did pursue their victory for a time and pursuing it took those weaker towns out of which the inhabitants were fled for fear and then left garrisons in them for it is not likely that presently they removed colonies of the Philistines to dwell there Vers 9. And they cut off his head and stript off his armour As David had done to Goliath chap. 17.54 and 21.9 Vers 10. And they fastened his body to the wall of Bethshan His head they put in the temple of Dagon 1. Chron. 10.10 but his body and the bodies of his sonnes also vers 12. they fastened to the wall of Bethshan that is to a wall in the street of Bethshan 2. Sam. 21.12 a town that belonged to the lot of Manasseh though not yet recovered from the Philistines called also Bethshean Judg. 1.27 Vers 11. And when the inhabitants of Jabesh-Gilead heard of that which the Philistines had done to Saul c. As being thankfully mindfull of that which Saul had done for them 1. Sam. 11. when he came and helped them against the king of the Ammonites that had besieged their citie and besides no doubt the Lord intended a little hereby to revive the dead hearts of the poore distressed Israelites Vers 12. And took the body of Saul and the bodies of his sonnes from the wall of Bethshan and came to Jabesh and burnt them there This was not the ordinary use of the Israelites and therefore two reasons are given for this by Expositours 1. That it was because the flesh was now corrupt and putrified 2. Lest the Philistines should again get their bodies into their power Vers 13. And they took their bones and buried them under a tree at Jabesh and fasted seven dayes The flesh being burnt from off their bones they gathered up their bones which would not be so soon burnt as the flesh was and buried them solemnly in Jabesh and there they continued till toward the end of Davids reigne when he took up their bones and buried them in the sepulchre of Kish the father of Saul 2. Sam. 21.12 c. As for their fasting seven dayes to wit till the evening of each day when they had thus buried the bones of Saul and his sonnes that was done doubtlesse not onely by way of bewayling the death of Saul and his sonnes but also especially that they might seek unto God in the behalf of the whole land and people of God who were now in a sad condition by reason of this great defeat which the Philistines had given them Nor is it necessary that we should think that they did neither eat nor drink all these seven dayes some masters of Physick have concluded that it must needs be mortall to be without all nourishment for seven daies together rather we may think that they afflicted themselves with fasting for seven dayes together onely taking still at night some small refreshing and yet indeed in those east countreys they will far longer endure fasting then we can do in theâ— paâ— ANNOTATIONS Upon the second book of SAMUEL Otherwise called The second book of KINGS CHAP. I. NOw it came to passe after the death of Saul when David was returned from the slaughter of the Amalekites c. This book containeth the history of Davids reigne who was chosen of God to succeed Saul in the kingdome yet because hereby is shown the accomplishment of Samuels prophecy concerning the kingdom of David therefore it is called The second book of Samuel And the first thing here related is how the tidings of the death of Saul and his sonnes were first brought unto David whilest he was yet in Ziklag David was lately returned thither from the slaughter of the Amalekites and had been preparing and sending away presents to his friends in Judah of the spoil he had taken from them when behold on a sudden their great joy was damped with the sad tidings of the overthrow of Gods people the death of Saul and his sonnes even Jonathan amongst the rest the dearly beloved friend of David And thus though a way was opened for David to come to the crown yet it was by a sad calamitie that must needs allay his comfort therein with a great deal of sorrow Vers 2. A man came out of the camp with his clothes rent and earth upon his head See the notes Gen. 37.29 and Josh 7.6 Vers 4. And David said unto him How went the matter I pray thee tell me This eagernesse of David to know what had passed betwixt the armies of the Israelites and the Philistines that had invaded their land discovered plainly how solicitous he
David had called together thirty thousand men of the chief of Israel both priests and others there should not be one amongst them all that should stumble at this but that they should all runne on so confidently in so grosse an errour But we must consider that they had been long strangers to the ark and never questioned but that they might safely do what the Philistines had done before them without any danger and then besides God would let us see how easily multitudes of Gods people may erre if they do not the more heedfully examine all by the rules of the word Vers 4. And Ahio went before the Ark. To wit to look to the oxen as Uzzah went behind to take care of the cart and the ark that was in it Vers 6. And when they came to Nachons threshing floor c. This Nachon is also called Chidon 1. Chron. 13.9 and the last clause of this verse which is here translated for the oxen shook it is there translated for the oxen stumbled and it may well be that the oxens stumbling shook the ark and so thereupon Uzzah laid hold on the ark to stay it for fear it should have fallen Where this threshing floor of Nachon or Chidon was it is not expressed but most probable it is that they had not gone farre from the house of Abinadab in Kirjath-jearim ere the Lord by this sad disaster testified his displeasure against them for carrying the ark in a cart Vers 7. And God smote him there for his errour c. To wit because having put the ark into a cart which should have been carried on the Levites shoulders he now also laid hold on the ark which no man might touch but the priests onely Num. 4.15 The sonnes of Kohath shall come to bear it but they shall not touch any holy thing lest they die Indeed the ark was to be covered by the law but perhaps in this as in other things they had neglected the direction of the law or else being covered onely with a loose covering that might flie up with the tottering of the cart Uzzah might touch the bare ark with his hand and for this God presently struck him dead in the place A most remarkable example of Gods severity against those that will not keep close to the direction of his word in all things that concern his worship upon what pretence soever they do it Though Abinadab the father of this Uzzah had entertained the ark in his house above fourty years together and took it in at a time when others were afraid to receive it through the terrour of the judgement which fell upon the men of Bethshemesh 1. Sam. 6.19 20. Yet was his sonne now struck suddenly dead because he reached forth his hand and touched the ark and yet he did it too with a good intention to stay the ark from falling and suddenly not thinking of the unlawfulnesse of this act as is intimated in these words God smote him there for his errour or rashnesse as it is in the margin of our bibles Vers 8. And David was displeased because the Lord had made a breach upon Vzzah That is he was grieved troubled and disquieted because of this heavy judgement wherewith the Lord had broken forth upon Uzzah Some will have this understood that David was merely displeased with themselves for their heedlesnesse as thinking it too harsh to say of David that he was displeased with God but doubtlesse it was partly the very judgement it self that befell Uzzah that he was troubled at he could not well keep his heart from murmuring and rising against this severitie of God in striking Uzzah dead in the place for so small a matter he was discontented that when they had undertaken such a work of piety on a sudden all the joy of the people should be dashed and damped with such a sad disaster and so partly because he did not so quietly stoop at first under Gods hand as he ought to have done therefore it is said David was displeased Vers 9. How shall the ark of the Lord come to me That is I shall not do it without danger yea it seems the Lord is not pleased that the ark should be carried to Jerusalem and therefore it will be safer to desist from my purpose Vers 10. But David carried it aside to the house of Obed-edom the Gittite Who it seems gladly entertained it Though no doubt he knew well enough what a slaughter was made amongst the men of Bethshemesh at the first coming of the ark thither and though now also perhaps he saw when Uzzah was stricken dead by the hand of God for touching the ark and that David himself trembled and was afraid to to carry home the ark to his house yet considering that there was no danger in harbouring the ark if they carried themselves with that respect and reverence therein that God required he gladly received the ark into his house That this Obed-edom was a Levite is evident 1. Chron. 15.17 18. and therefore it seems he is here called Obed-edom the Gittite because he was of Gathrimmon a citie which was given in common by the tribes of Dan and Manasseh to the Levites of the family of Kohath as we may see Josh 21.24 25. Vers 12. And it was told king David saying The Lord hath blessed the house of Obed-edom c. It is not expressed what it was wherein they perceived that God had blessed Obed-edom and all his family but doubtlesse it was some extraordinary and wonderfull blessing that God poured forth upon him and his in the encrease of his cattell and the successe of all his affairs c. because it was so presently discovered and notice taken of it by those that dwelt about him in so short a time for the ark was in his house but three moneths in all as is noted in the foregoing verse Indeed in the 1. Chron. 26.5 it is said that the numerousnesse of his children was because the Lord blessed him but this could not be the blessing here spoken of that in the space of three moneths was so clearly discerned by those that lived about him So David went and brought up the Ark of God c. That is perceiving by Gods bounty to Obed-edom that the ark might be entertained without danger he at length found out where their former errour had been and so resolving to amend that he undertook again to fetch the ark to Jerusalem and having again assembled the people and given the Priests and Levites their charge to wit to carry the ark on their shoulders he fetched it with great solemnity from the house of Obed-edom as is largely related in the 15. and 16. chapters of the first book of Chronicles Vers 13. When they that bare the ark of God had gone six paces he sacrificed oxen and fatlings And this he did First by way of testifying their thankfulnesse to God for their successefull entrance upon this great work so soon as
Nathan said to the king Go do all that is in thine heart c. Yet afterwards by expresse direction from God he was appointed to crosse this which now he said whereby is manifest that the Prophets had not alwayes the spirit of prophecy upon them but spake sometimes as private men as Samuel did 1. Sam. 16.6 And it came to passe when they were come that he looked on Eliab and said Surely the Lords anointed is before him and 2. Kings 4.27 And when she came to the man of God to the hill she caught him by the feet but Gehazi came near to thrust her away And the man of God said Let her alone for her soul is vexed within her and the Lord hath hid it from me and hath not told me But before Nathan came to David with that message this present approbation had encouraged him to bind his resolution with a solemne vow to wit that which we reade of Psal 132.1 2 3 4 5. Lord remember David and all his afflictions How he sware unto the Lord and vowed unto the mighty God of Jacob. Surely I will not come into the tabernacle of my house nor go up into my bed I will not give sleep to mine eies or slumber to mine eye-lids Untill I find out a place for the Lord an habitation for the mighty God of Jacob. Vers 5 Shalt thou build me an house for me to dwell in That is thou shalt not The Lord purposed to have a house built which should be the peculiar place of his worship and service and had made known so much long since to his people Deut. 12.11 Then there shall be a place which the Lord your God shall choose to cause his Name to dwell there thither shall ye bring all that I command you your burnt-offerings and your sacrifices c. But David was not the man he had appointed for this work and therefore though the Lord commended David for this holy intention as is evident 1. Kings 8.18 And the Lord said unto David my father Whereas it was in thine heart to build an house unto my Name thou diddest well that it was in thine heart and made many gracious promises unto him at this time ver 10 11 12 c. to testifie how well he took it that he had such a purpose in his mind yet withall he made known to him that he meant not that it should be done by him but by his sonne and shewed him also the reasons why he might not do it though they be not here expressed to wit First because he should still be so encumbred with warres that he should not have leasure or opportunity to effect so qreat a work 1. Kings 5.3 Thou knowest how that David my father could not build an house unto the Name of the Lord his God for the warres that were about him on every side untill the Lord put them under the soles of his feet Secondly because he had been a man of warre and had shed bloud 1. Chron. 22 7 8. And David said to Solomon My sonne as for me it was in my mind to build an house unto the Name of the Lord my God But the word of the Lord came to me saying Thou hast shed bloud abundantly and hast made great warres thou shalt not build an house unto my Name because thou hast shed much bloud upon the earth in my sight and it must be a peaceable king that was to build the Temple that he might be a type of Christ the Prince of peace Isa 9.6 Vers 6. Whereas I have not dwelt in any house since the time that I brought up the children of Israel out of Egypt c. Though Davids intent was generally in it self good insomuch that the Lord himself commended him for it as is manifest in that place before cited 1. Kings 8.18 yet it was not without some mixture of errour for herein he failed because he undertook to do it without any particular direction or warrant from God led hereto onely by the judgement of his own reason that it was not fit God should dwell within curtains when he dwelt in an house of cedar and therefore though the Lord told him that his purpose was in the generall commendable yet withall he rejected his purpose and discovered thereby that he should have waited his leasure and direction and disproved his reason shewing that till he required a Temple to be built the ark was altogether as well in a tabernacle as in a Temple which was evident because he had never charged any of the Judges with this fault Why build ye not me an house of cedar See the note upon 1. Chron. 17.6 Vers 8. Thus saith the Lord of hosts I took the from the sheep-cote from following the sheep c. That David might not be discouraged and fear that this inhibition that he should not go forward in the work intended did proceed from the Lords disregarding of him or from any displeasure the Lord had conceived against him as a loving wife will grieve if her husband refuse any service she proffers to do him in these following words he shews how well he esteemed of him both by recounting what he had done for him by promising what he would do more But yet withall in these words I took thee from the sheep-cote c. to be ruler over my people the Lord implies that in doing this for which he had exalted him in ruling his people he might sufficiently approve his thankfulnesse to God and leave the care of building a Temple to whom God should choose Vers 10. Moreover I will appoint a place for my people Israel and will plant them c. This passage included in our Bibles in a Parenthesis is very intricate and obscure According to our translation the meaning I conceive is this Because the glory and happines of a king depends much upon the proâ—perous and flourishing estate of his people therefore the Lord doth promise David that the Israelites should be now settled peaceably and quietly in the land of Canaan and should not be molested and oppressed as they had formerly been in the dayes of the Judges I will appoint a place saith the Lord and will plant them that they may dwell in a place of their own and move no more that is I will now settle them so in the land of Canaan that they shall quietly enjoy it as their own lawfull inheritance and not be dispossessed and tossed up and down as formerly they have been neither shall the children of wickednesse afflict them any more as before time that is neither shall they be molested and vexed continually by their oppressing neighbours as in former times they have been and observable it is that speaking of those that had afflicted and distressed the poore people of God he terms them in that respect children of wickednesse and as since the time that I commanded Judges to be over my people Israel and have caused thee to rest
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 to number Israel and the like we have 1. Sam. 26.19 If the Lord have stirred thee up against me let him accept an offering 1. Kings 22.22 I will go forth and be a lying spirit in the mouth of all his Prophets Vers 2. For the king said to Joab the captain of the host which was with him c. That is he spake to Joab who had the command in chief over the host which were at that time in their course attending upon David In 1. Chron. 27.1 c. it is expressely said that for every severall moneth there were severall bands of four and twenty thousand that did in their courses attend upon the king and hence is this expression captain of the host which was with him and the rather happely is this clause added because the host which now attended in Jerusalem upon the king was to go out with Joab to attend him in this service of numbring the people Go now through all the tribes of Israel from Dan even to Beer-sheba and number ye the people c. He enjoynes them to number the people that is all that were fit for warre vers 9. and there were in Israel eight hundred thousand valiant men that drew the sword and the men of Judah were five hundred thousand men and gives no other reason but this that I may know the number of the people and herein the sin of David is intimated to wit that he did it causelessely merely out of curiositie and pride and carnall confidence in the multitude and strength of his people Vers 3. But why doth my Lord the king delight in this thing That is why should this be done there being no other cause for it onely to satisfie thy curiositie and to delight thy self therein In 1. Chron. 21.3 there are other reasons added which Joab used also to disswade the king from this his purpose of numbring the people as are they not all my lords servants why then doth my lord require this thing why will he be a cause of trespasse to Israel concerning which see the note there Vers 4. Notwithstanding the kings word prevailed against Joab and against the captains of the host c. Though not Joab onely but the captains also with him did what they could to disswade David yet David resolved it should be so and so it was done though he could not over-ballance them with reasons yet his word prevailed he had said it should be so and therefore it must be it is indeed a very disputeable question whether Joab and the other captains did well in yielding to David for the numbring of the people Some hold that they did well therein and that because when Princes enjoyn that which is not in it self sinfull as doubtlesse it was not evil in it self to number the people the subject then is bound to obey others hold that Joab did sinne in obeying the kings command herein first because Joab perceived plainly that David commanded this causelessely and onely to satisfie his vain glorious humour and so as the commanding of this with such an intention made it sinfull in David so the obeying of this command in Joab when he knew the kings intention was evil could not be warrantable and secondly because it appears that Joab did it against conscience for so it is said 1. Chron. 21.6 the kings word was abominable to Joab yea and when he did it his mind gave him it seems that there would come some judgement upon the kingdome for it why doth my lord saith he require this thing and indeed in these regards this last opinion seems to be the most probable Joabs conscience was against this unnecessary numbring of the people the rather happely because it was like to be some way chargeable and burdensome to the people but he had once angered David before by going against his command in the death of Absalom and he was loth to hazard his displeasure again Vers 5. And they passed over Jordan and pitched in Aroer c. A citie of the Gadites Numb 32.34 which lay in the midst of the river Arnon Deut. 2.36 called here the river of Gad but that which is most observable is the phrase here used that they pitched in Aroer which is a military word with bands and troops of souldiers for of this I know no reason that can be given but that it was to over aw the people lest they disliking what was done should refuse to submit to the kings command and that it may be because there was alwayes some tribute or pollmoney paid at the numbring of the people at least some Officers had their sees which was a great burthen to the subject being done especially with out any just cause this might well be one chief reason why the businesse was as is noted before so abominable to Joab Vers 6. And they came to Dan-jaan Which is usually called Dan without any other addition as we may see Josh 19.47 Vers 7. And came to the strong hold of Tyre and to all the cities of the Hivites and of the Canaanites That is all the cities formerly possessed by those nations or where some remainders of those nations did still live mixed among the Israelites Vers 9. And there were in Israel eight hundred thousand valiant men that drew the sword Hereby it is evident that onely those men were numbred that were of years and of abilitie of body to bear arms the reason whereof is given 1. Chron. 27.23 But David took not the number from twenty years old and under because the Lord had said he would encrease Israel like the starres in the heavens and besides the intention of David was chiefly to know the strength of his kingdome for that was it wherein his heart was exalted he desired to know how many armed men fit for warre he was able if need required to bring into the field besides though it be said in generall that in Israel that is in the tribes of Israel considered apart from Judah there were eight hundred thousand valiant men yet we must know that the tribes of Levi and Benjamin were not included in this number for so it is expressed 1. Chron. 21.6 But Levi and Benjamin counted he not amongst them for the kings word was abominable to Joab concerning which see the note in that place but why is it said 1. Chron. 21.5 that there were found in Israel eleven hundred thousand and here it is said that there were found of them but eight hundred thousand I answer that in the Chronicles it is likely that the ordinary companies of the trained bands are included which in their turns did every moneth attend in Jerusalem which are here omitted because their names were alwayes kept enrolled and therefore there was no need now to take the account of them but was there then three hundred thousand of them I answer there were two hundred eighty and eight thousand of them for there were four and twenty thousand which
be rent c. And thereby was signified the future demolishing of that altar and rooting out that superstitious worship which Jeroboam had now established at the command of Josiah Vers 4. He put forth his hand from the altar saying Lay hold on him c. His stretching forth his hand was as a signe of that which he spake namely that he would have had the people lay hold upon the Prophet and so likewise the Lords causing his hand to be so suddenly dried up was not onely to disable him from hurting the Prophet but also that all the people might be scared from aiding their king in what he required Vers 5. The altar also was rent c. First Jeroboams hand was withered and then afterwards his altar was rent and thus the Lord was pleased to shew how tender he was of the safety of his servant in that he would first revenge the violence intended to him ere he revenged the dishonour that was done to himself in that their idolatrous altar Vers 9. Eat no bread nor drink water nor turn again by the same way that thou camest One reason why the Lord would not have the Prophet eat nor drink in that place might be that the Prophet might not by receiving any kindnesse or curtesie there seem to mind himself or his own benefit and so also the reason why he was forbidden to return the way he came might be as some conceive that he might not seem to come back as afraid or ashamed to do what he was enjoyned according to that 2. Kings 19.33 By the way that he came by the same shall he return But indeed the chief ground of this whole charge I rather conceive was to signifie how the Lord detested both the place and the people because of their idolatry that he would not suffer his Prophet to eat or drink amongst them nor return the way he came but go thence some other way as abhorring the very way that had brought him to the sight of such abominations Vers 11. Now there dwelt an old Prophet in Beth-el c. There he dwelt at present having formerly removed from Samaria thither whence it is that he is called the Prophet that came out of Samaria 2. Kings 23.18 It is very questionable what this old Prophet was the rather because it seems that his sonnes were present at Jeroboams idolatrous worship for here it is said that his sonnes came and told him all the works that the man of God had done that day in Beth-el and the words which he had spoken unto the king them they told also to wit those vers 8 9 10. that if the king would give him half his house he would neither eat nor drink in that place and that because the Lord had given him an expresse charge to the contrary all which must needs imply that either they joyned with the rest in that idolatrous worship or were at least faulty in that they could please themselves with seeing the solemnitie of a service so dishonourable to the Lord and indeed Gods displeasure against them for this was discovered in that their presence there proved the occasion of such a grievous sinne to their father some Expositours conceive that this old man was no Prophet of the Lords but a false prophet and an upholder of the idolatry of Beth-el and that fearing lest Jeroboam should henceforth disregard him and be scared by that which had happened from this their new erected religion he laid that plot which is here afterwards related to deceive the Prophet hoping that as it fell out upon his disobeying Gods command some judgement would fall upon him and that then both Jeroboam and the people would sleight his predictions and be rather confirmed in their idolatrous courses again others conceive that he was indeed a Prophet of the Lords but a vicious wicked man and that because he framed so grosse a lie vers 18. to deceive the man of God that came from Judah and others that he was both a true Prophet and a good man and that onely at this time being left of God he was shamefully overcome by the devils temptations and the corruptions of his own heart for hearing what had passed in the kings chappell at Beth-el and finding himself touched in that particular that the Lord would not suffer the Prophet to eat or drink in Beth-el wherein he lived constantly with his children and familie he had above all a desire to try him in this whether God had indeed given him such a charge or no and so through the subtilty of Sathan was drawn to pretend that God had appeared unto him and appointed him to fetch him back vers 18. and indeed this to me seems most probable first because he is expressely called an old Prophet secondly because the Lord by him did afterward denounce the punishment that should fall upon the deceived Prophet vers 21.22 thirdly because of the great respect he afforded the Prophet both dead and living and because he assured his sonnes that what he had prophesied against the altar at Beth-el should surely come to passe vers 31.32 Vers 14. And found him sitting under an oak and he said unto him Art thou the man of God c. The Prophets sitting under an oak was doubtlesse from wearinesse and faintnesse the rather because he had been restrained from eating and drinking in Beth-el nor need it seem strange that the old Prophet having never before seen him should so presently guesse him to be the man he looked after for besides the description his sonnes might give of him even by some mantle or other attire peculiar to the Prophets in those times he might know him to be a man of God Vers 19. So he went back with him and did eat bread in his house and drank water c. And thus by that he which the old Prophet did tell him he was wonne to do what no perswasions of the king could winne him to do Indeed he should not have credited the uncertain report of a Prophet so directly contrary to that which he was sure God had already given him in charge but first the specious name of a Prophet deceived him secondly the thing which the old Prophet desired of him was like to be a charge and trouble to him but could be no way any advantage to him and why might he think should an old Prophet lie when he could not hope to any thing by it and thirdly it was not altogether improbable but that God might have countermanded what he had formerly enjoyned him to encline him to judge so he might remember how the Lord countermanded what he had formerly enjoyned Abraham concerning the sacrificing of his sonne and might think that now the Lord had proved him and found him faithfull he was willing to take off this charge as pitying his faintnesse for want of food and that though God would not suffer him to eat of the kings meat yet he would permit him to
refresh himself in a Prophets house These and other considerations mighth move him to believe what the old Prophet had said the rather because his desire of some refreshing after such a time of abstinence and travell must needs make him the readier to hearken to him Vers 20. The word of the Lord came unto the prophet that brought him back To wit by some intemall inspiration or prophetick extasie whereby he was as it were constrained to denounce against his seduced guest even whilest he sate at his table the judgement that should fall upon him for his eating and drinking with him and so consequently to condemn himself for that grosse lie wherewith he had deceived him Vers 22. Thy carcase shall not come unto the sepulchre of thy fathers And herein was implyed that he should die in his return before he gat home to his own land a gracious warning that he might repent of his sinne before his death Vers 23. He sadled for him the asse That is for the Prophet whom he had brought back he sadled his own asse for we read not but that hitherto the man of God that came from Judah had gone on foot and doubtlesse the more officious and kind he was because he considered the mischief he had done him and was troubled for it yet withall observable it is that he did not accompany him homeward which might well be for scare of being involved with him in the judgement that was to come upon him Vers 24. A lion met him by the way and slew him And thus first the Lord chastised his servant for his sinne secondly he confirmed the certainty of what this man of God had formerly spoken in his name he told the king that God had charged him not to eat in that place so that when such a hand of God was upon him for not persevering to obey this command every one might hereby be assured that he was indeed a prophet of God and that all the rest that he had spoken concerning Jeroboams altar should in its season come to passe too as the old Prophet did afterward from hence conclude vers 32. and thirdly he shewed how he abhorred that place in that he slew his own Prophet for eating and drinking amongst them And the asse stood by it the lion also stood by the carcase That the asse should not sly from the lion and that the lion should neither prey upon the living asse not the Prophets dead body but should rather stand as a guard to preserve the dead body from being torn by other creatures and as it were to force the asse not to stir thence but to stay there in a readinesse to carry back his masters body to be buried in Beth-el I say both these are miraculous passages and were as signes to manifest unto all men first that it was not hunger that had provoked the beast to this violence but the over-ruling command and providence of God and secondly that God loved his Prophet dead and would miraculously preserve him for buriall though he had testified his displeasure against his sinne for the example of others even by taking away his life Vers 29. And the prophet took up the carcase of the man of God c. Either therefore the lion went away as soon as the old Prophet came as having now done what he stayed for or else the Prophet was by the evident proofes he saw of Gods over-ruling hand in this businesse heartened against the fear of that beast and so took and carried away his body to be buried Vers 30. And he laid his carcase in his own grave c. And so that was performed which God had said vers 22. Thy carcase shall not come to the sepulchre of thy fathers As for that which followeth and they mourned over him saying Alas my brother this was according to the usuall manner of bewailing their dead friends in those times Jer. 22.18 Therefore thus saith the Lord concerning Jehoiakim the sonne of Josiah king of Judah they shall not lament for him saying Ah my brother or Ah Sister they shall not lament for him saying Ah Lord or Ah his glory Vers 31. Bury me in the sepulchre wherein the man of God is buried lay my bones beside his bones To wit that his bones might be suffered to lie at rest and might not be digged up and burnt by Josiah to which end it seems also he took order to have a superscription engraven on the sepulchre whereby it might be known who it was that was buried there and indeed herein he had his desire 2 King 23.17.18 Vers 32. The cities of Samaria That is the cities of the kingdome of Israel which was afterwards called the kingdome of Samaria from a city so called built by Omrie and which was in his dayes the chief citie of that Kingdome Chap. 16.24 Vers 33. After this thing Jeroboam returned not from his evil way c. That is though the Lord used such a singular means to reclaim him from his idolatry yet he still continued therein one would have thought that his hand being so miraculously strucken dead and then as miraculously healed again upon the prayers of the prophet he should presently with that hand have pulled down his Calves and his altars but neither the withering nor the healing of his hand nor the cleaving of his altar asunder nor this strange death that befell the prophet whereby the truth of what he had spoken was singularly confirmed could do any good to withdraw him from that idolatry whereby he sought to assure his kingdome to himself and his posteritie yea indeed it is like enough that from this violent death that befell the prophet he took occasion to harden himself in his evil wayes CHAP. XIIII Vers 1. AT that time Abijah the sonne of Jeroboam fell sick That is in the time of Jeroboams wicked raign whereof there is mention made in the two last verses of the former chapter for it is evident that this is not meant of the time when the man of God was slain as is related in the former chapter that it seems was in the very beginning of Jeroboams kingdome this rather toward the latter end of his reigne when Ahijah the prophet who first gave him notice of being raised to the kingdome was now blind with old age vers 4. Jeroboam continued in his idolatry and so Gods hand was again upon him in the sicknesse of this perhaps his eldest sonne Rehoboam had a sonne also of the same name who succeeded him both in his crown and in his vices 2. Chron. 12 16. But this Abijah the sonne of Jeroboam in whom there was some goodnesse vers 13. died of this sicknesse Vers 2. And Jeroboam said to his wife Arise I pray thee and disguise thy self Why he sends his wife and that disguised may be easily conceived to wit because he was so loath it should be known amongst the people that in his extremitie he was glad to sly
to the true prophets of the Lord that he durst not trust any body with this secret but the wife that lay in his bosome but especially because he was above all unwilling the prophet should know whose child it was concerning whom he was enquired of as fearing that out of a detestation of his idolatrous courses he would either have refused to answer them at all or else have given them an answer which they were not willing to heare and this could not be avoided by sending any but his wife onely she might enquire concerning her own child and yet being disguised not be known another messenger must have said whose child it was concerning whose sicknesse they desired to be satisfied and that Jeroboam would not endure Vers 3. And take with thee ten loaves and cracknels c. This poore present was enjoyned as agreeable to the attire she wore that she might be thought some poore countrymans wife and not the wife of Jeroboam He shall tell thee what shall become of the child Hereby it is evident that Jeroboam sent to the prophet onely to know what the issue of his sonnes sicknesse would be though the miraculous recovery of his withered hand had taught him what wonders might be done by the prayers of a prophet yet he sent not to desire the prophets prayers for his child his obstinacie in that false worship he had erected might discourage him from hoping for such a favour either from God or his prophet but onely to know whether his sonne must live or dye Vers 6. Come in thou wife of Jeroboam c. By naming her thus before she came in to him the prophet did as it were deride the folly both of her husband and her that could expect to know of him such a secret as was the event of their sonnes sicknesse and yet at the same time by a disguise think to hide from him who she was that came to enquire of him and secondly he gave her to understand how certainly assured she might be of the truth of those things which he had now in charge to say to her Vers 7. Forasmuch as I exalted thee from among the people and made thee prince over my people Israel c. It needs not seem strange that God cals the Israelites his people notwithstanding the idolatry that Jeroboam had set up amongst them if we consider first that they were not so bad when Jeroboam was exalted to reigne over them and of these times the prophet now speaks and secondly that even in these times the Lord had a people amongst them that were not defiled with Jeroboams idolatry as we may see by this prophet Ahijah who lived now in Shilo in the kingdome of Israel and with whom there were many doubtlesse whose hearts still continued upright towards God Vers 8. Thou hast not been as my servant David who kept my Commandments c. That is not at all varying from the prescript rule of Gods law as concerning the publick worship of God which was the sinne now charged upon Jeroboam yea in all things sincerely desiring and endeavouring to do what God of him Vers 9. But hast done evil above all that were before thee That is Saul and Solomon yea and perhaps Rehoboam and Abijah kings of Judah may be included too for if this were in the latter end of Jeroboams reigne Rehoboam and Abijah were dead and Asa did then sit in the throne of Judah And hast cast me behind thy back That is thou hast despised and disregarded me and indeed this might the better be said of Jeroboam because he did not onely set up idolatry in his kingdome but did also utterly cause them to abandon the worship of the true God in the Temple at Jerusalem The phrase is much like that Nehem. 9.26 Neverthelesse they were disobedient and rebelled against thee and cast thy law behind their backs Vers 10. And will cut off from Jeroboam him that pisseth against the wall and him that is shut up and left in Israel Concerning these proverbiall expressions see the notes 1. Sam. 25.22 Deut. 32.36 And will take away the remnant of the house of Jeroboam as a man taketh away dung till it be all gone That is the Lord will utterly destroy the posterity of Jeroboam because he loathes and abhorres them for two things are implyed in this phrase first that dung is not more loathsome to men then the royall house of Jeroboam was to God and secondly that God would by his judgements make as clean a riddance of them as men usually do of dung when they sweep it out of their houses not willing to leave the least scrat of it behind So the like phrase Esa 14.23 I will sweep it with the besome of destruction saith the Lord and Ezek. 26.4 I will also scrape her dust from her and make her like the top of a rock and the accomplishment of this we have related chap. 15.29 And it came to passe when he reigned that he smote all the house of Jeroboam he left not to Jeroboam any that breathed untill he had destroyed him c. Vers 12. When thy feet enter into the citie the child shall die As if he should have said thou shalt never see thy sonne more alive as soone as ever thou comest to the citie he shall die and as this proves true so be assured of the truth of all the rest I have or shall say to thee Some question how this agrees with that vers 17. And when she came to the threshold of the doore which they understand of the doore of her own house the child died and for the resolving of this doubt they say that the kings house as being the place of judgement was in the gate of the citie but I rather conceive that the doore mentioned vers 17. was the doore of the citie or that here onely is foretold that the child should die when she came to the citie Vers 14. The Lord shall raise him up a king over Israel who shall cut off the house of Jeroboam that day c. To wit Baasha who made a conspiracy against Nadab the sonne of Jeroboam and slew him in the second yeare of his reigne and made himself king in his room chap. 15.27 28 29. and presently destroyed all the house of Jeroboam As for the following clause but what even now the meaning thereof is this but at what time and when shall this be surely presently out of hand or as if he should have said why do I speak of this as of a thing that shall hereafter come to passe since the time is in a manner now already come when it must be done and indeed if this were foretold in the end of Jeroboams reigne as is most probable it was speedily done for Nadab who succeeded his father Jeroboam had not sate in the throne of Israel above two yeares when he was slain by Baasha and together with him all the house of Jeroboam was destroyed Vers
15. For the Lord shall smite Israel as a reed is shaken in the water That is the Lord shall continually afflict this kingdome of the ten tribes both prince and people with uncessant troubles and warres both intestine and forraigne so that they shall never abide long in any settled condition and so indeed it came passe even as the reeds that grow in the water are continually shaken sometimes with the blowing of the wind alwayes with the force of the stream that glides along by them so was the kingdome of the ten tribes continually shaken partly by the frequent transferring of the crown from one familie to another one still killing the other and making himself king in his room and partly by the frequent invasion of the men of Judah or some other of the neighbouring nations And shall scatter them beyond the river That is the river Euphrates to wit into the land of Assyria Mesopotamia and Media which lay beyond the river whither the ten tribes were indeed afterwards carried captives some of them first by Tiglath-pileser in the dayes of Pekah king of Israel 2. Kings 15.29 but the greatest part afterward by Salmanassar in the dayes of Hoshea king of Israel 2. Kings 17.6 c. Vers 17. And Jeroboams wife arose and departed and came to Tirzath c. This Tirzah was an ancient and goodly citie for here one of the one and thirtie kings whom Joshua conquered did dwell Josh 12.24 and in Solomons time it was famous for the pleasantnesse of the situation and statelinesse of the building and therefore the Church is hereto compared Cant. 6.4 Thou art beautifull O my love as Tirzah though therefore at first Shechem was the royall citie of Jeroboams kingdome yet afterwards it seems he built some stately palace for himself in Tirzah and so both he and the other kings of Israel that succeeded him did usually keep their courts there yea till Samaria was built it seems to have been the chief of the royall cities of the kingdome of Israel chap. 15.33 In the third yeare of Asa king of Judah began Baasha the sonne of Abijah to reigne over all Israel in Tirzah so also chap. 16.6.8 23 24. Vers 19. Behold they are written in the book of the Chronicles of the kings of Israel Many things are said to be written in the book of the Chronicles which we find not in the Scripture Chronicles and therefore it is commonly held that this book of the Chronicles here and elsewhere often mentioned was some other book of the Chronicles of the kings of Judah and Israel wherein all the memorable acts and passages of those times were exactly recorded and out of which the penman of the Scripture Chronicles did afterward by the speciall instinct and the guidance of the spirit of God cull forth such things as are there related and which the Lord thought requisite for the edification of the Church in future ages Vers 20. And the dayes which Jeroboam reigned were two and twenty years Jeroboam therefore out-lived Rehoboam who reigned but seventeen years vers 21. and Abijam his sonne who reigned in Jerusalem but three years chap. 15.1 2. and died in the second yeare of Asa the sonne of Abijam chap. 15.25 being stricken by the immediate hand of God with some remarkable judgement 2. Chron. 13.20 Neither did Jeroboam recover strength again in the dayes of Abijah and the Lord struck him and he died but before this death there was a mighty battel between him and Abijam king of Judah wherein he lost five hundred thousand men a blow which he never recovered Vers 22. And Judah did evil in the sight of the Lord. That is the people of Judah and Rehoboam their king For Three years they walked in the way of David and Solomon doing that which was right in the sight of the Lord 2. Chron. 11.17 as being troubled with the losse of the ten tribes of Israel in which time Rehoboam fortified and victualled fifteen cities in Judah and Benjamin and many other strong holds and the priests and Levites and other Rehoboam whereby the kingdome of Judah was much strengthened 2. Chron. 11.5.17 whereupon he took eighteen wives and sixty concubines 2. Chron. 11.21 and had many children but then having thus strengthened his kingdome and as he thought assured his estate he forsook the Law of the Lord and all Israel with him 2. Chron. 12.1 Vers 25. Shishak king of Egypt came up against Jerusalem c. Rehoboams father married the king of Egypts daughter yet the succeeding king of Egypt invited thereto perhaps by Jeroboam who was a while in Egypt before he was king and now fearing the growing strength of Rehoboam might lay before Shishak the incountable riches of David and Solomon which might easily be had because ten of the twelve tribes were revolted from him came up against Judah with a mighty army twelve hundred chariots sixty thousand horsemen and footmen without number some Egyptians and some of other nations as is expressed 2. Chron. 12.2 3. and having taken many of their strong cities at length he went up against Jerusalem but the king and princes humbling themselves upon the Lords message to them by Shemaiah the Prophet the Lord would not suffer him to destroy them utterly onely Judah henceforth became tributarie to Egypt and Shishak carried away as a ransome of the citie all the treasures of the Temple and of the kings house 2. Chron. 12.4 9. Vers 27. And king Rehoboam made in their stead brazen shields c. See the note chap. 10.16 hereby it appears how exceedingly the kingdome of Judah was impoverished by this invasion of Shishak king of Egypt The Israelites of the ten tribes were farre more grossely idolatrous then those of Judah and yet the Lord suffered them to live in peace but these of Judah had scarce been fallen away two years from the pure worship of God when presently the Lord did with great severitie afflict them a clear evidence of Gods more tender care over them for their welfare Vers 29. Are they not written in the book of the Chronicles of the kings of Judah In 2. Chron. 12.15 the other acts of Rehoboam first and last are said to have been written in the book of Shemaiah the Prophet and of Iddo the Seer concerning genealogies Vers 31. And Abijam his sonne reigned in his stead Or Abijah 2. Chron. 12. CHAP. XV. Vers 2. THree years reigned he in Jerusalem Abijam began his reigne in the eighteenth yeare of Jeroboam vers 1. and died in the twentieth yeare of his reigne vers 9. whereby it may seem that he reigned but two years but to this I answer that when kings have reigned two complete years they then begin to write the third yeare of their reigne and so it was with Abijam the eighteenth yeare of Jeroboam was the first yeare of his reigne the nineteenth yeare of Jeroboam was his second yeare and the twentieth yeare was his third and though in that
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
mentioned because hereby the widdow perceived that her sonne was dead for that he was indeed dead and was not onely fallen into a swoun is evident in many following passages as vers 18. and 20. where the widow and the Prophet bemoan that God had slain her sonne and vers 21. where it is said that Eliah prayed My God I pray thee let this childs soul come into him again and then again ver 22. And the soul of the child came into him again and he revived which may also be confirmed by that of the Apostle Heb. 10.35 which many think was written partly with reference to this story Women received their dead raised to life again this being the first we reade of in the Scriptures that being dead was restored again to life Vers 18. And she said unto Elijah What have I to do with thee O thou man of God c. That is wherein have I offended thee or whence is it that thou a holy Prophet of the Lord shouldest come to me a mere stranger to thee thus to punish me for my sinnes wherefore art thou come to me art thou come to call my sinnes to Gods remembrance and so to move him to kill my sonne to what end were our lives saved when we were in danger to perish for want of food if now my sonne must die with sicknesse when God punisheth those for their sinnes whom a while he did forbear he is said in the Scripture to remember their sinnes 1. Sam. 15.2 Now the conscience of this poore widow telling her that the death of her sonne was for her sinnes and therefore apprehending that his dwelling with her had been accidentally through her not profiting by his presence as she ought to have done the occasion of her sonnes death or rather that he had besought God thus to punish her as by his prayer he had brought the drought and famine upon the land or that he was sent as the minister of Gods wrath to take away her sonne from her hence it was that she break forth into this impatient bewailing her losse and her sinnes that had been the cause of it the expression she useth is much like that of Peter when the ship began to sink Luke 5.8 Depart from me for I am a sinfull man O Lord. Vers 20. O Lord my God hast thou also brought evil upon the widow with whom I sojourn by slaying her sonne Herein the Prophet pleads first his own interest in God O Lord my God secondly the condition of the woman a widdow and that because women in that estate are least able to endure the losse of those that should be a stay and support to them and God is wont to be very compassionately tender over them and thirdly the interest she had in him because he sojourned with her as grieving that the woman that had harboured him so long and for whose preservation God had wrought so great a miracle should now have all her joy dashed with such a sad losse or that it should be said by any that it had been well for her if the Prophet had never come into her house Vers 21. And he stretched himself upon the child three times and cried unto the Lord c. The meaning of this is either that he stretched himself upon the child and so in that posture of body prayed and then left off again doing this three severall times or else rather that he stretched himself upon the child and then went and prayed unto the Lord and so did by turns three severall times however doubtlesse his stretching himself upon the child was partly that feeling the coldnesse of the childs body he might be stirred up thereby to pray the more earnestly for him and partly that he might perceive when heat and life begun to come into the child and partly also thereby to expresse his exceeding grief for the death of the child and his earnest desire that God would be pleased to restore him to life there being an intimation in this gesture of his that he could have been glad to infuse of his own life into the child and that to move the Lord the rather to heare his prayer and grant his request the like we reade of Elisha 2. Kings 4.34 and of Paul to Eutichus Acts 20.10 Vers 24. And the woman said to Elijah Now by this I know thou art a man of God c. That is now her faith was strengthened concerning this she had called him a man of God vers 18. yet perhaps her faith was shaken with the death of her child and now with this miracle it was strengthened again CHAP. XVIII Vers 1. THe word of the Lord came to Elijah in the third yeare Elijah was sent to Ahab not long before the Lord sent rain again upon the earth so that from the first begining of the drought unto this time when the Prophet was sent to Ahab it was well nigh three yeares and six moneths complete for so long rain was with-held Luk. 4.25 either therefore the third yeare here spoken of must be the third yeare from his first hiding of himself chap. 17.3 or the third yeare since he went to sojourne with the widdow of Zarephath chap. 17.6 or else the third complete yeare since the time they began to want rain the six odd moneths not being reckoned as indeed it is usuall in the Scripture in noting times to set down onely the full complete yeares and not to mention the odd moneths or dayes Go shew thy self unto Ahab and I will send rain upon the earth Though the Israelites continued in their idolatry still yet the Lord determined to take off that judgement of want of rain that now for three years and a half had been upon them and this he did partly for his righteous servants sake that were still in the land who could not but suffer much in this common calamitie and partly because the Lord intended by Elijah to bring Baals prophets to be slain by the people and so thereupon to remove the judgement he had brought upon the kingdome and so now Elijah was sent to give notice they should have rain and so that which he said to Ahab might be made good to wit that there should be no rain but according to his word yea and withall doubtlesse God gave him now in charge though it be not here exprest what he afterwards did concerning the challenge he made to Baals prophets as is evident by that which he saith vers 36. Lord God of Abraham Isaac and Israel let it be known this day that thou art God in Israel and that I am thy servant and that I have done all these things at thy word Vers 3. Obadiah feared the Lord greatly But how could this be if he went not up to Jerusalem to sacrifice I answer so long as he did sincerely feare God and yielded him that spirituall service which was required of him and kept himself pure from the idolatry of the place
Ahabs pallace others that it was a custome or statute at this time amongst the Israelites that the goods and lands of them that were put to death for any capitall offence against the king were escheated to the crown or at least that in this particular the judges had so determined and indeed why might they not in this disregard the direction of Gods law as well as in putting his sonnes to death however if they would enter upon the vineyard who durst now oppose it which might be the onely ground why with such confidence she appoints her husband to go and take possession of Naboths vineyard Vers 18. Arise go down to meet Ahab king of Israel which is in Samaria c. That is who reignes in Samaria for in the next words it is said that he was now in Naboths vineyard which was in Jezreel vers 1. or secondly though indeed he was at present in Naboths vineyard when God spake to Elijah yet he might be appointed to meet him in Samaria because he was presently to return thither or rather thirdly this clause which is in Samaria hath reference to the word Israel because the subjects of the kings of Judah were also Israelites therefore by way of distinction Ahab is called king of Israel which is in Samaria that is in the kingdome of Samaria Veas 19. Thus saith the Lord Hast thou killed and also taken possession Much evil is charged upon Ahab in these few words namely First his unjust seising upon the goods of his subjects Secondly his desperate accomplishing his desires herein by the bloudshed and murther of the owner And thirdly that after he had taken away his life he was so farre from relenting for what he had done that as rejoycing in the successe of his project he had gone and taken possession of the vineyard of Naboth nor need it seem strange that what was plotted and acted by Jezebel should be laid to Ahabs charge First because the originall of all was from his coveting of the vineyard And secondly because where the wife doth any evil with the allowance or connivance of her husband the husband is there guilty as well as the wife In the place where dogs licked the bloud of Naboth shall dogs lick thy blood even thine This was partly accomplished in that as in the high way in Jezreel where Naboth was stoned the dogs licked Naboths bloud so also the dogs licked Ahabs bloud in the poole of Samaria Chap. 22.38 And one washed his chariot in the poole of Samaria and the dogs licked up his bloud c. And indeed the words seem principally to intend the licking of Ahabs bloud in particular thine even thine But secondly it was partly also accomplished in the dogs licking of the bloud of Joram Ahabs sonne whose dead body was cast out in that very plat of ground where Naboth was stoned and that to fulfill this prophesie 2. Kings 9.25 26. Then said Jehu to Bidkar his captain Take up and cast him in the portion of the field of Naboth the Jezreelite for remember how that when I and thou rode together after Ahab his father the Lord laid this burden upon him Surely I have seen the bloud of Naboth and the bloud of his sonnes said the Lord and I will requite thee in this plaâ—â— where also we may see that Elijah did openly deliver this message to Ahab which now God gave him in charge his servants and courtiers being about him Vers 20. And Ahab said to Elijah Hast thou found me O mine enemie The last time Elijah had been with Ahab he ranne before Ahabs chariot and all seemed then to be peace betwixt them but now hearing Elijah threaten him so he brake out Hast thou found me O mine enemy that is can I never be quiet for thee but thou must audaciously hunt me out It was a wonder that I have been so long ridde of thy threatnings but thy hatred of me will not suffer thee to let me be in peace long for now again thou art come after the old manner denouncing judgements against me Thou hast sold thy self to work evil in the sight of the Lord. That is thou hast wholly yielded up thy self to the devil to do onely that which is evil in his sight notwithstanding thou canst not but know that all thou doest is done in the sight of the Lord for as bondslaves that sell themselves do voluntarily give up themselves to be wholly in the power of their masters that buy them so those that yield themselves to be slaves to sinne and under the bondage of the devil all their counsel words and endeavours are voluntarily still for sinne neither can they ridde themselves of this slavery though sometimes they feel the inconvenience of it and indeed herein lies the chief difference between the bondage of the righteous under sinne and the bondage of the wicked the righteous are sold under sinne as Paul saith of them Rom. 7.14 I am sold under sinne they are tyrannically overruled by sinne though they strive against it but now wicked men do sell themselves to do evil and this doubtlesse is the principall thing for which Ahab is here said to be sold to work evil as the like phrase is in the same sence used concerning the Israelites 2. kings 17.17 to wit that they sold themselves to work evil in the sight of the Lord to provoke him to anger but yet withall it may be meant of the slavery he was kept in by his wife Jezebel that to injoy her love and favour and to keep her in peace with him he had given up himself as a servant to be at her command not daring to refuse the doing of any evil which she would have done and therefore these two are joyned together vers 25. Ahab did sell himself to work wickednesse whom Jezebel his wife stirred up Vers 21. And will cut off from Ahab him that pisseth against the wall c. See chap. 14.10 Vers 27. He rent his clothes and put sackcloth upon his flesh and fasted and lay in sackcloth and went foftly That is slowly and heavily as sorrowfull men and mourners use to do thus wicked Ahab humbled himself but it was merely for fear of the vengeance threatned not because he truely repented of the sinnes he had committed whence it was also that this humiliation of his was not available for the pardon of his sinne but onely procured a proroging of the chief evils threatned to the dayes of his sonne Joram vers 29. a temporary reward of a temporary penitence and that chiefly to let us see how assuredly true penitents may expect much more from God since the slavish humiliation of Ahab was thus farre regarded CHAP. XXII Vers 2. JEhoshaphat the king of Judah came down to the king of Israel Since the first revolt of the ten tribes under Jeroboam from the kingdome of Judah there had been continuall warres betwixt the kings of Judah and Israel but when Jehoshaphat
which is related 2. Chron. 26.5 15. Vers 5. And the Lord smote the king so that he was a leper c. The cause of this is expressed 2. Chron. 26.16 c. to wit that Uzziah or Azariah puffed up with his prosperity would needs usurp the Priests office and went into the Temple to burn incense whereupon Azariah the high Priest attended with fourescore other priests went in after him and withstood him and reprehended this his presumption for which whilest he was wrath with the Priest the Lord smote him with a leprosie and that in his forehead that every one might see the judgement of God upon him and so he was presently thrust out of the temple And thus because his sinne was pride and arrogance by striking him with such a lothsome disease in his very face the Lord filled his face with shame and confusion making him ashamed to shew his face amongst men and because he had sinned with so much impudence coming openly into the Temple to burn incense as it were to out-face the Priests therefore God struck him in the forehead where impudence is wont to shew it self Jer. 3.3 Thou hadst a whores forehead thou refusedst to be ashamed and because not content with the Regall dignity he would needs usurp the Priests office he was not suffered to abide in the throne for by reason of his leprosie he dwelt in a severall house that is in a private dwelling where he might be severed as much as was possible from the society of others And Jotham the kings sonne was over the house judging the people of the land that is he lived in the kings palace and kept his court there in stead of his father whose place he supplyed and as his Vice-roy and deputy governed the whole kingdome wherein yet there was something to mitigate the poore kings sorrows in the midst of all these miseries that befell him to wit that his sonne did not take this advantage to depose his father but was content to govern the people as his substitute under him Besides all these particulars one memorable passage we find mentioned elsewhere that is not recorded either here or in the book of the Chronicles to wit that in this kings reigne there was also a most terrible earthquake as we see Amos 1.1 The words of Amos who was amongst the herdmen of Tekoa which he saw concerning Israel in the dayes of Vzziah c. two years before the earthquake and again Zach. 14.5 Ye shall flee like as ye fled from before the earthquake in the dayes of Vzziah king of Judah Vers 6. And the rest of the acts of Azariah and all that he did are they not written in the book of the Chronicles c. The acts of Uzziah or Azariah were also written by Isaiah the Prophet 2. Chron. 26.22 Now the rest of the acts of Vzziah first and last did Isaiah the prophet the sonne of Amos write Vers 7. And they buried him with his fathers in the city of David To wit in the field of the buriall where the sepulchres of the kings were but not in their sepulchres because he was a leper 2. Chron. 26.23 So Uzziah slept with his father and they buried him with his fathers in the field of the buriall which belonged to the kings for they said He is a leper When this king died it seems the Philistines did greatly triumph and rejoyce because he had been such a scourge to them as is related 2. Chron. 26.6 7. And he went forth and warred against the Philistines and brake down the wall of Gath and the wall of Jabneh and the wall of Ashdod c. whereupon it was that Isaiah prophesied that the grandchild of this Uzziah to wit Hezekiah should sting them worse then ever he had done Isa 14.29 Rejoyce not thou whole Palestina because the rod of him that smote thee is broken for out of the serpents root shall come forth a cockatrice and his fruit shall be a fiery flying serpent Vers 8. In the thirty and eighth yeare of Azariah king of Judah did Zachariah the sonne of Jeroboam reigne over Israel in Samaria six moneths The first of the fifty years of Azariahs reigne was the seven and twentieth of Jeroboams reigne verse 1. In the twenty and seventh yeare of Jeroboams Azariah the sonne of Amaziah king of Judah began to reigne Jeroboam reigned in all but one and fourty years chap. 14.23 so that the last yeare of Jeroboams reigne was but the fifteenth or sixteenth of Azariahs Now if Jeroboam died the sixteenth yeare of Azariahs reigne how came it to passe that his sonne Zachariah began not his reigne till the eight and thirtieth yeare of Azariah which was two and twenty years after the death of his father Jeroboam I answer Some hold that the eight and thirtieth of Azariah here spoken on was the eight and thirtieth from the time he began to reigne with his father Amaziah but rather however it seems upon the death of Jeroboam Zachariah found a party that stuck to him to whom the crown of right did belong and so the text speaks of his immediate succeeding his father chap. 14.29 And Jeroboam slept with his fathers and Zachariah his sonne reigned in his stead yet two or three and twentie years did passe before he was by uniform consent received as king whether it were the ambition of Jeroboams captains each striving to keep what he held for himself or some generall dislike taken both by Prince and people against Zachariah though he were the sonne of so deserving a father yet they would not stoop to his government till at length wearied with dissention they were in a manner forced unto it which was as is here said in the thirty eighth yeare of Azariahs reigne after which time that he was by generall consent settled in the kingdome he enjoyed it onely six moneths Vers 10. And Shallum the sonne of Jabesh conspired against him and smote him before the people c. In that little time that he reigned it seems he carried himself so ill that the displeasure of the people newly appeased was soon stirred up again and Shallum one of his captains taking the advantage hereof conspired against him and slew him before the people that is the people not opposing but rather approving what was done they were not at first more unwilling to receive him then they were now glad to be rid of him Vers 12. This was the word of the Lord which he spake to Jehu c. For Zachariah was in the fourth descent from Jehu See the note chap. 10.30 Vers 16. Then Menahem smote Tiphsah c. Many Expositours take this Tiphsah to be that mentioned 1 Kings 4.24 but because that was upon the frontiers of Syria as is evident because it is there said of Solomon that he had dominion over all the region on this side the river from Tiphsah even unto Azzah and this was not farre from Tirzah which was in the heart
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
against Josiah but all suffered not to prevail with him 2. Chron. 35.21 22. which makes it most probable that he did it not so much out of a fear of suffering so great an army to enter his countrey as because he thought himself bound in faith and honour to hinder him in his enterprise against the Babylonians to whom he was obliged either by covenant made at the enlargement of Manasseh or by gift of such part as he held in the kingdome of the ten tribes but the successe was that Pharoah slew Josiah he slew him at Megiddo when he had seen him that is at the first encounter when he had fought with him according to that phrase chap. 14.8 Come let us look one another in the face of which see the note there and thus God punished the wickednesse of the people by taking their good king from them Vers 30. And his servants carried him in a chariot dead from Megiddo c. They took him out of the chariot wherein he was wounded and put him in his second chariot and so went presently to Jerusalem with him but being mortally wounded he dyed by the way hence it is said here that they carried him dead from Megiddo and yet in 2. Chron. 35.29 that they brought him to Jerusalem and he died and was buried c. what great mourning there was for his death we may see 2. Chron. 35.24 And Jeremiah lamented for Josiah and all the singing men and singing women spake of Josiah in their lamentations unto this day and made them an ordinance in Israel and behold they are written in the Lamentations whence is that Zach. 12.11 In that day shall there be great mourning in Jerusalem as the mourning of Hadadrimmon in the valley of Megiddo And the people of the land took Jehoahaz the sonne of Josiah and anointed him c. We read of foure sonnes that Josiah had 1. Chron. 3.15 Johanan Joakim Zedekiah and Shallum of Johanan we find no where else any mention either Jehoahaz must therefore be the same that is called there Johanan and Shallum Jer. 22.11 and then it were no wonder though the people made him king being the first born or else rather we must hold that happely Johanan the first born dyed before his father and so was never king and that this Jehoahaz was the same that is called Shallum 1. Chron. 3.15 and was anointed king by the people though he was not the eldest of Josiahs sonnes of which see the note vers 36. either perhaps because he was best affected to the king of Babel or because he was most warlike and valiant and the most likely therefore to defend them against Necho king of Egypt Vers 32. And he did that which was evil in the sight of the Lord c. He presently set up again the idolatry which his father Josiah had suppressed and most grievously oppressed the people perhaps the faithfull that disliked this alteration and in regard of this he is compared to a young lion that devoured men Ezekiel 19.2 3 4. Vers 33. And Pharaoh Necho put him in bands at Riblath c. Pharaoh Necho returning with victorie from Charchemish where he had vanquished the Babylonian was willing to revenge the opposition that was made against him at his going forth by Josiah and his people who sought to stop him in his passage through Judea and so making use of the dissention betwixt Jehoahaz the sonne of Josiah by his wife Hamutall and Eliakim the sonne of Josiah by his wife Zebudah who being the elder of which see the note vers 36. is probably thought to have stormed that his younger brother should get the kingdome from him he soon got Jehoahaz or Shallum into his power and the rather to testifie that the kingdome was now at his disposing he deposed him giving away his kingdome to Eliakim his elder brother to whom of right it did belong onely imposing a tribute upon him and the people and so carried away Jehoahaz or Shallum prisoner into Egypt where he died according to the prophecy of Jeremiah Jer. 22.10 11. Thus saith the Lord touching Shallum the sonne of Josiah king of Judah which reigned instead of Josiah his father which went forth out of this place He shall not return thither any more Vers 36. Jehoiakim was twenty and five years old when he began to reigne Hereby it is gathered that Eliakim called by Pharaoh Jehoiakim was the elder brother because Jehoahaz when he was made king by the people three moneths before this was but twenty three years old indeed they that hold that Jehoahaz was the elder brother as being the same that is called Johanan the first born 1. Chro. 3.15 they say that the beginning of Jehoiakims reigne is accounted from the death of Jehoahaz in Egypt because till he was dead he governed but as a viceroy in stead of his brother but because he was by Pharaoh made absolute king more probable it is that he was the elder brother Vers 37. And he did that which was evil in the sight of the Lord c. As being an idolatour and a cruell oppressour of the people the rather happely in revenge because they had formerly preferred his younger brother before him which is largely expressed Jer. 22.13 19. and Ezek. 19.5 6 7. but herein was his impiety chiefly discovered because when the prophets denounced judgements against him and his people for their evil wayes he would not endure it but persecuted them for it one remarkable instance whereof which happened in the beginning of his reigne we have Jer. 26.20.23 There was also a man that prophecyed in the name of the Lord Vrijah the sonne of Shemaiah of Kiriath-jearim who prophecyed against this city and against this land according to all the words of Jeremiah And they fet forth Vrijah out of Egypt and brought him unto Jehoiakim the king who slew him with the sword and cast his dead body into the graves of the common people CHAP. XXIV Vers 1. IN his dayes Nebuchadnezzar king of Babylon came up c. About three years it is evident that Jehoiakim did peaceably enjoy the throne of Judah whereon Pharaoh Necho king of Egypt had set him for it was the third yeare of Jehoiakim ere the Babylonians came up against him Dan. 1.1 In the third yeare of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon c. and the better to prevent all changes and to settle the kingdome in his line according to the accustomed policie practised by his forefathers in the second yeare of his reigne he made his sonne Jehoiachin or Jeconiah king with him when the boy was but eight years old 2. Chron. 36.9 of which see the note vers 8. but after he had three years peaceably enjoyed his kingdome paying tribute to the king of Egypt in his fourth yeare Jeremiah prophecied that Nebuchadnezzar king of Babylon should invade the land and that both they and all the neighbouring nations about them should become
way of comparing of Jehoshaphat to Ahab we may see by that which follows vers 4. But sought to the Lord God of his father and walked in his commandments and not after the doings of Israel Vers 6. And his heart was lifted up in the wayes of the Lord. That is he became zealous and very couragious in Gods cause and went forward with an high and magnanimous spirit without any basenesse fear or carnall respects Moreover he took away the high places and groves out of Judah The high places whereon the God of Israel was worshipped though contrary to his Law were not by Jehoshaphat taken away chap. 20.33 and therefore this must be meant of such high places and groves wherein they worshipped idol-gods These indeed Asa his father had taken away chap. 14.3 but it seems in the latter and declining dayes of Asa when he lay sick some of the people that lingred still after their former idolatry made use of the advantage of these times and did secretly set up their high places and groves again and these they were that Jehoshaphat after search made did now take away Vers 7. And in the third yeare of his reigne he sent to his princes c. to teach in the cities of Judah To see that they were taught We may not think that at other times the people of God did now live in the kingdome of Judah without any ordinary teaching but because he found that the people were in many places so inclined to idolatry as having set up their high places which his father Asa had pulled down these choice priests and Levites mentioned vers 8. were sent as visitours into the severall parts of his kingdome to see whether they were truely taught and by their own personall teaching both to confirm those that were rightly instructed and to convince those that were corrupt and to shew them how expressely the Law did forbid and threaten all idolatry whatsoever And with them these princes were sent to countenance and incourage them and happely to punish those that should oppose them or that should be found obstinate in their errours Vers 13. And the men of warre mighty men of valour were in Jerusalem That is his Generalls and captains and some companies of their souldiers still attended with them Vers 14. Adnah the chief and with him mighty men of valour three hundred thousand That is under his command Vers 16. Amasiah the sonne of Zichri who willingly offered himself unto the Lord. To wit to fight his battels some say as a Nazarite Vers 19. These waited on the king besides those whom the king put in the fenced cities throughout all Judah That is these captains before mentioned and some of their bands by course for it is not likely that so many hundred thousand did at one time attend on the kings person at Jerusalem Yea because the totall number of the souldiers here mentioned amounts to eleven hundred and threescore thousand and it seems not probable that Jehoshaphat would have been so affrighted with the multitude of the Moabites and Ammonites that came against him chap. 20.12 if he had had eleven hundred and threescore thousand trained men in his kingdome besides those wherewith his strong cities were manned Therefore some conceive it more likely that he had not all these at one time but successively the trained band of Judah being first under the command of Adnah and then Adnah being dead under the command of Jehohanan and so likewise the trained band of Benjamin under the command of Amasiah first then Eliada and then Jehozabad and were in the severall times of these Generalls sometimes more and sometimes lesse CHAP. XVIII Vers 1. NOw Jehoshaphat had riches and honour in abundance and joyned affinity with Ahab To wit by marrying his eldest sonne Joram to Athaliah Ahabs daughter chap. 21.6 and 2. Kings 8.18 Vers 2. And after certain years he went down to Ahab to Samaria To wit about the seventeenth yeare of his reigne See the notes for this chapter 1. Kings 22.1 c. CHAP. XIX Vers 2. ANd Jehu the sonne of Hanani the seer went out to meet him Who reproved Asa Jehoshaphats father see chap. 16.7 And said to king Jehoshaphat Shouldest thou help the ungodly and love them that hate the Lord That is oughtest thou thus to joyn thy self in such strict wayes of love and friendship with such a wicked idolatrous wretch such an enemy to God and all goodnesse as Ahab is In some cases to joyn in league with infidels and idolaters is not unlawfull Gen. 14.13 when it is done onely to uphold peace to maintain mutuall traffick or for the common defence of their countreys but otherwise unnecessarily as out of love and friendship to joyn with them and help them is doubtlesse unlawfull and so it had been now with Jehoshaphat Therefore is wrath upon thee from before the Lord. That is God is highly displeased with thee and hath determined to poure forth his displeasure upon thee and this might have respect to that invasion of the Moabites and Ammonites which followed not long after chap. 20.1 or happely to some dissension that began at present betwixt his sonnes the seeds of that horrid slaughter which his eldest sonne did afterwards make amongst them chap. 21.4 Vers 3. Neverthelesse there are good things found in thee c. This is added to intimate that because of this the Lord would deal gently with him and even in judgement remember mercy Vers 4. And he went out again c. and brought them back unto the Lord God of their fathers That is where he found any idolatry or any corruptions amongst the people he reduced them to the true worship of God and reformed what was out of order amongst them Vers 5. And he set judges in the land c. To wit where he found any wanting Vers 6. Ye judge not for man but for the Lord who is with you in the judgement That is whose person ye represent and who is present seeing all you do and accordingly ready to stand by you and defend you if you judge aright and to punish you if you deal unjustly Vers 8. In Jerusalem did Jehoshaphat set of the Levites and of the priests and of the chief of the fathers of Jerusalem c. See above vers 5. This is meant of the high senate or councel of the Sanhedrim in Jerusalem to which all appeals were made from inferiour courts and to which all causes of difficulty were referred both for ecclesiasticall and civill affairs and therefore it is said here that they were for the judgement of the Lord that is for ecclesiasticall causes concerning which God had determined in his law what should be done and for controversies to wit in causes merely civill See Deut. 17.8 9 10. Vers 10. And what cause soever shall come to you of your brethren that dwell in their cities between bloud and bloud between law and commandment c. That is where each party
called Philosophers and amongst the Chaldeans Magi so amongst the Jews their great Doctours were called Scribes Vers 7. And there went up some of the children of Israel and of the priests c. Of those that hitherto had stayed in Babylon and Assyria and went not up at first with Zerubbabel there did some now go up with Ezra in the seventh yeare of Artaxerxes which was about fifty eight years after the sixth yeare of Darius mentioned chap. 6.15 if it be meant of Artaxerxes Longimanus for Darius lived after that thirty years Xerxes his sonne one and twenty years and after him succeeded this Artaxerxes Vers 10. For Ezra had prepared his heart to seek the law of the Lord and to do it and to teach in Israel statutes and judgements That is the chief aim of his journey was to instruct the people and to reform those things that were out of order amongst them and accordingly the Lord prospered his journey but withall observable it is how these three particulars are here joyned together to wit that he had prepared his heart first to seek the law of the Lord that is to endeavour to understand the law of God secondly to do it that is to yield obedience thereto in his own particular and thirdly To teach in Israel statutes and judgements that is to instruct the people also in the lawes of the Lord. Vers 14. Thou art sent of the king and of his seven counsellours to enquire concerning Judah and Jerusalem c. The Emperours of Persia had alwayes seven chief princes which were over all the rest and next unto the king of these Darius the sonne of Hystaspes was one and by them he was chosen Emperour Cambyses the sonne of Cyrus being dead and the usurping Magus being discovered and slain and so likewise there is mention again made of them Esther 1.14 Now hence it is said that Ezra was sent of the king and of his seven counsellours to enquire concerning Judah and Jerusalem according to the law that is to make enquiry whether all things were done amongst them according to the rule and direction of Gods law Vers 16. And all the silver and gold that thou canst find in all the province of Babylon c. To wit say some Expositours that belongs to the Temple at Jerusalem but others understand this clause of the silver and gold which Ezra could gather among the severall subjects of the king of Babylon from whom Ezra had power by vertue of this clause in his commission to receive what they would freely contribute as well as from his brethren the Jews of whom the next clause is added with the free will offering of the people and of the priests Vers 18. And whatsoever shall seem good to thee and to thy brethren c. To wit the rest of the priests Vers 22. And salt without prescribing how much Because they used salt yea perhaps much salt in all their sacrifices Levit. 2.13 And every oblation of the meat offering shalt thou season with salt c. and so Mark 9.49 For every sacrifice shall be salted with salt and withall because it was a commodity not so costly as the rest therefore there was no measure appointed for that but the kings treasurers were to allow them as much salt as they would require Vers 26. And whosoever will not do the law of thy God and the law of the king let judgement be executed speedily upon him whether it be unto death c. Which was more then the Jews were allowed to do when the Romanes were their lords John 18.31 The Jews said unto him It is not lawfull for us to put any man to death Vers 27. Blessed be the Lord God of our fathers which hath put such a thing as this in the kings heart c. These are Ezra his words and here the Hebrew begins again in the originall books CHAP. VIII Vers 2. OF the sonnes of David Hattush It may be this is that Hattush of the stock of David mentioned 1. Chron. 3.20 Vers 3. Of the sonnes of Shechaniah of the sonnes of Pharosh c. This clause of the sonnes of Pharosh is added to distinguish this Shechaniah from the other mentioned vers 5. As for the severall numbers here mentioned of those that went with Ezra besides such as are expressed by name they make one thousand foure hundred ninety and six to wit males besides women Vers 13. And of the last sonnes of Adonikam c. These here mentioned are said to be of the last sonnes of Adonikam either because they come now at last with Ezra out of Babylon whereas other of the sonnes of Adonikam went away before with Zerubbabel chap. 2.13 or else because they were descended of the youngest and last born sonnes of Adonikam Vers 15. And I gathered them together to the river that runneth to Ahava c. Ahava was it self a river vers 21. Then I proclaimed a fast there at the river Ahava this place therefore where they assembled together as the first place for their randezvous from all parts was where either Euphrates or some other river and the river Ahava met together as indeed Babylon was a countrey full of rivers Psalme 137.1 By the waters of Babylon we sate down c. and here they abode in tents three dayes waiting to see whether any more of their brethren would come thither to them And I viewed the people and the priests and found there none of the sonnes of Levi. That is none saving such as were priests no Levites that therefore which was said before chap. 7.3 there went up some of the children of Israel and of the priests and of the Levites c. was spoken with reference to the Levites that were now sent for by Ezra and came accordingly Vers 16. Then sent I for Eliezer c. That which is here noted by way of distinction concerning these eleven men whom Ezra chose to send unto Iddo for Levites to wit that the first nine were chief men and the two last Jarib and Elnathan were men of understanding may well I conceive be thus understood that the first nine were of the chiefest rank and dignitie amongst them princes or heads of families and the other two were men of speciall note for their wisedome learning and eloquence and therefore picked out for the well mannaging that great businesse that they had now in hand Vers 47. And I sent them with commandment unto Iddo the chief at the place Casiphia c. Because he had speciall use of the Levites to wit to help in that which was the chief businesse of his journey the instructing of the people in the law of God and the reforming of those things he should find out of order amongst them according to the rule and direction of the law when he found that there was none of the Levites amongst those that were going up with him he dispatched certain messengers to a place called Casiphia where he knew there