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
Lord his God was with him Vers 3. And their father gave them great gifts of silver and of gold and of precious things with fenced cities in Judah See the Annotations for most passages in this chapter 2. Kings 8.16 c. Vers 11. And caused the inhabitants of Jerusalem to commit fornication c. That is to worship Baal and herein this sinne of Jehoram is aggravated that he set up this idolatry in Jerusalem where was the Temple Gods dwelling place Vers 12. And there came a writing to him from Elijah the prophet c. Elijah was taken up into heaven in Jehoshaphats time and Elisha was succeeded in his room 2. Kings 3.11 either therefore this is meant of some other Elijah or of Elisha and that he is here called Elijah as the Baptist afterward was because he came in the spirit and power of Elijah or else which is more probable this prophesie was written by Elijah whilest he lived upon the earth as Isaiah wrote before-hand concerning Cyrus Isaiah 45.1 and the prophet that was sent to Jeroboam prophesied of Josiah 1. Kings 13.2 and committed either to Elisha or the other prophets and by them now sent to Jehoram whose insolent crueltie was such that the prophets durst not shew themselves in his presence Vers 14. Behold with a great plague will the Lord smite thy people and thy children c. See the event vers 16 17 18. and thus his slaying his brethren was punished with the losse of his own children Vers 19. And his people made no burning for him like the burning of his fathers See chap. 16.14 CHAP. XXII Vers 1. ANd the inhabitants of Jerusalem made Ahaziah his youngest sonne king in his stead c. See the Annotations of most of this chapter in 2. Kings 8.24 c. Vers 9. And he sought Ahaziah and they caught him for he was hid in Samaria and brought him to Jehu He was first wounded in his flight from Israel not farre off from Ibleam which was not farre from Megiddo and being wounded fled to Megiddo and at Megiddo he was at length slain 2. Kings 9.27 But how is it then said that he was hâ—d and taken in Samaria I answer 1. That by Samaria here may be meant onely the kingdome of Samaria as is noted on the 2. Kings 9.27 Or 2. that not thinking himself safe in Megiddo whither he at first fled to hide himself he thence fled to Samaria where he was found and thence brought back to Megiddo and slain there So the house of Ahaziah had no power to keep still the kingdome That is there was none of his children of years to maintain their right to the kingdome against such as would usurpe the regall power as Athaliah immediately did Vers 10. She arose and destroyed all the seed royall of the house of Judah See the Annotations for this and the following verses in 2. Kings 11.1 2. CHAP. XXIII Vers 1. ANd in the seventh yeare Jehoiada strengthened himself c. See 2. Kings 11.4 c. Vers 4. A third part of you entring on the sabbath of the priests and of the Levites shall be porters of the doores This third part here spoken of seems to be the same that in 2. Kings 11.6 are said to have had the charge of the gate behind the guard which was the south-gate Whereas therefore it is here said that they were porters of the doores it is either because this gate was called the gate of the doores or thresholds for some cause unknown to us or else because besides the charge of the keeping of the gate behind the guard mentioned in the book of the Kings they were also appointed to be porters of the doores of the Temple See the notes on 2. Kings 11.5 Vers 5. And a third part at the gate of the foundation That is the east-gate called also the gate of Sur 2 Kings 11.6 it was happely called the gate of the foundation because it stood lower than the rest and from thence they went up by an ascent into the great court And all the people shall be in the courts of the house of the Lord. That is in the court of the people which was divided into severall courts for we cannot think that the people were appointed to be in the priests court Vers 6. Let none come into the house of the Lord save the priests c. That is into the priests court But all the people shall keep the watch of the Lord. That is shall guard the holy place that no man enter it or they shall observe to do in this service of the Lord what is given them in charge Vers 8. And took every man his men that were to come in on the sabbath c. That is every man that was the head of the family took those that belonged to them For Jehoiada the priest dismissed not the courses See 2. Kings 11.5 Vers 9. Moreover Jehoiada the priest delivered to the captains of hundreds spears c. See 2. Kings 11.10 where also are many severall notes for the following passages of this chapter Vers 11. And Jehoiada and his sonnes anointed him and said God save the king Zechariah therefore the sonne of Jehoiada that was afterwards slain at the command of this king chap. 24.21 had now an hand in setting the crowne upon his head Vers 13. Also the singers with instruments of musick and such as taught to sing praise That is that lead the song as being the most skilfull and at other times teachers of the younger sort Vers 16. And Jehoiada made a covenant between him and between all the people c. That is between the Lord of whom mention was made before vers 14. and again in the last words of this verse and the king and the people as it is expressed 2. Kings 11.17 or betwixt himself and the king and the people to wit in Gods behalf Vers 20. And they came through the high gate into the kings house That is the chief gate of the kings house called the gate of the guard 2. Kings 11.19 CHAP. XXIV Vers 4. ANd it came to passe after this that Joash was minded to repair the house of the Lord. See 2. Kings 12.4 5. Vers 5. Howbeit the Levites hastened it not For in the three and twentieth yeare of his reigne they had done nothing to the repairing of the house 2. Kings 12.6 Vers 6. Why hast thou not required of the Levites to bring out of Judah and out of Jerusalem the collection according to the commandment of Moses c. By this collection may be meant either the half shekel which every man paid when they were numbred Exod. 30.12.13 which is called the money of every one that passeth account 2. Kings 12.14 or else the voluntary contributions which the people were to give after the manner as they did for the building of the tabernacle at the commandment of Moses Exod. 35.5 an order which it seems was observed in future times Neh. 10
that shall never be even what might be and would be if he did not otherwise dispose of it Vers 13. Then David and his men which were about six hundred arose c. It seems the number of Davids followers still encreased for before he had but foure hundred chap. 22. but now he had six hundred with whom he departed out of Keilah and went whithersoever they could go that is being perplexed and not knowing whither to go they sought up and down for some place or other to shelter themselves in Vers 16. And Jonathan Sauls sonne arose and went to David into the wood and strengthened his hand in God That is he laboured to make him comfortable and couragious by putting him in mind of Gods promises and Gods power and by assuring him of Gods grace and favour towards him Vers 17. Thou shalt be king over Israel and I shall be next unto thee To wit by promise and covenant betwixt them But God otherwise disposed of it Jonathan was taken to a better kingdome and never lived to see David sit in the throne of Israel Vers 18. And they two made a covenant before the Lord. That is a covenant confirmed by oath as in Gods presence Vers 19. Then came up the Ziphites to Saul to Gibeah saying Doth not David hide himself with us c. Though David had lately driven the Philistines out of the land yet like ungratefull wretches partly to curry favour with Saul partly perhaps terrified with that severity whâ—ch Saul had used against Nob and the Priest of the Lord chap. 22.18.19 they went to him and discovered where David was in a wood near them to wit in the wildernesse of Ziph. This no doubt sorely wounded Davids heart that his own brethren of the tribe of Judah should deal thus treacherously with him But therefore we see that God had immediately before this triall sent Jonathan to comfort him and strengthen his hand in God ver 16. that so he might be the better able to endure it as captains use to encourage their souldiers before the fight and as Physicians use to give some preparative before sharper physick that it may not be too tedious and hard to be born and indeed that David did support himself now with hope in Gods promises is evident by the 54. Psalme which he composed at this time as appears by the expresse words of the title of that Psalme A Psalme of David when the Ziphims came and said to Saul Doth not David hide himself with us Vers 24. But David and his men were in the wildernesse of Maon in the plain on the south of Jeshimon For it was told David that the Ziphites had discovered him and that Saul with them and his army was coming to take him as is expressed in the next verse they told David and thereupon he left the wildernesse of Ziph and fled to a plain in the wildernesse of Maon which lay more southward from Jeshimon Vers 29. And David went up from thence and dwelt in strong holds at Engedi Called aso Hazazon Tamar 2. Chron. 20.2 a city of Judah Josh 15 62. It was it seems a place exceeding fruitfull for vines and other pleasant fruit whence is that expression in Solomons song chap. 1.14 My beloved is unto me as a cluster of camphire in the vineyards of Engedi but yet there was a wildernesse adjoyning to it whither it was that David now fled chap. 24.1 CHAP. XXIIII Vers 2. ANd went to seek David and his men upon the rocks of the wild goats That is high steep and craggy rocks such as wild goats do usually delight in and this is thus expressed to shew the violence of Sauls rage and how greedily he thirsted after the destruction of David We may see that he resolved to leave no place unsearched when he looked up and down for him in these rocky places which could not but be very tedious both to himself and his souldiers to march in Vers 3. And Saul went in to cover his feet Concerning this phrase of Sauls covering his feet see the note Judg. 3.24 And David and his men remained in the sides of the cave It may seem strange that David and his six hundred men chap. 23 13. could be in this cave and yet Saul when he came into it should not perceive it but it is well known by the testimony of many writers that in some countreys there are such huge caves that many souldiers may lie within them as also that those that are in such caves may see what is done in the mouth of those caves when they which are at the entrance perceive not what is within and such a cave was this wherein David and his men had hid themselves that Saul might not find them out Vers 4. Behold the day of which the Lord said unto thee Behold I will deliver thine enemy into thy hand c. There might be some particular promise though it be no where expressed in the story which David had received from Gad or Samuel or which God had immediately by his spirit given him concerning Sauls falling into Davids hands of which his followers did now put him in mind but because such a promise might imply that the Lord intended David should cut off Saul it seems most probable that this word of the Lord which they spake of was onely either that promise which Samuel had made him concerning the kingdome or else some generall promise that he should prevail over all his enemies which they now reached further then God intended them as if the promise of conferring the kingdome upon David did by consequence imply that he might take away his life that now stood in his way to keep him from it or the promise of prevailing over his enemies did include this of putting him to death if God should deliver him into his power At least from this act of Gods providence in bringing Saul into his power they sought to perswade David that God intended he should be cut off and that David should wilfully despise Gods favour to him if he should not do it Then David arose and cut off the skirt of Sauls garment privily To wit that he might thereby afterward make it evident to Saul that he could as well have killed him But how could he do this and Saul not perceive it I answer first considering the tumult of the souldiers without might drown the noise within it is probable enough that David might in this dark cave steal behind Saul and cut off the outward lap of his garment without being felt or perceived Secondly if Saul came in to ease himself it is likely he had laid aside his upper robe or garment to which David might go closely and unespied might cut off the skirt of it but thirdly if we understand those foregoing words that Saul went into the cave to cover his feet of his going in to lie down and sleep there then there can be no more question made how
publickly by being one of the mourners bear witnesse of Abners worth whom in his rage he had slain Concerning the custome of renting their clothes see the note Gen. 37.29 Vers 33. And the king lamented over Abner and said died Abner as a fool dieth That is he died not as a fool dieth his hands were not bound c. the meaning is that he died not as a weak and cowardly man that is taken in warre and led captive his hands being bound or as a malefactor that is cast into prison and bound in fetters no saith he he that slew him had he done it in open fight he should have found that his hands were not bound c. but he was slain as the valiantest man in the world might have been slain to wit treacherously by one that pretended peace and smote him unawares Perhaps this was the elegie which David composed to be sung at Abners funerall Vers 35. And when all the people came to cause David to eat meat c. By these words is intimated that there was a solemn feast at the funerall of Abner where all the people that is the guests invited or some in the name of all seeing or hearing that the king refused to eat laboured to perswade him to eat till with such earnestnesse he protested to the contrary and indeed that it was a custome amongst Gods people in the time of the law to have feasts at their funeralls either thereby to allay their grief or to testifie their hope concerning the good estate of their deceased friends may be gathered from other places For thence are those expressions Jer. 16.7 8. Neither shall men tear themselves for them in mourning to comfort them for the dead neither shall men give them the cup of consolation to drink for their father or for their mother Thou shalt not also go into the house of feasting to sit with them to eat and to drink and Ezek. 24.17 Forbear to cry and make no mourning for the dead bind the tire of thine head upon thee and put on thy shoes upon thy feet and cover not thy lips and eat not the bread of men As for Davids oath when he replyed that he would not eat So do God to me and more also see the note Ruth 1.17 Vers 36. As whatsoever the king did pleased all the people This is referred by some Expositours to this particular of Davids ordering the funerall of Abner that whatsoever the king did herein pleased the people but yet it may also be understood more generally to wit that the king was so highly esteemed and beloved of the people that they were still inclinable to approve of any thing that he did Vers 39. And I am this day weak though anointed king and these men the sonnes of Zeruiah be too hard for me c. By alledging the power of Joab and Abishai and the unsettlednesse of his estate in the kingdome for the present he laboureth to excuse himself for not punishing Joab for this fact of his according to the law Indeed by many things related both of Joab and Abner it appears that these that were generals over the men of warre were very potent But why then did not David execute justice upon Joab afterward when he was established in his throne Doubtlesse it was an infirmitie in David and before his death it seems he repented of his errour which that charge of his to Solomon may probably imply 1. Kings 2.5 6. Moreover thou knowest also what Joab the sonne of Zeruiah did to me and what he did to the two captains of the host of Israel unto Abner the sonne of Ner and unto Amasa the sonne of Jether whom he slew and shed the bloud of warre in peace and put the bloud of warre upon his girdle that was about his loins and in his shoes that were on his feet Do therefore according to thy wisdome and let not his hoar head go down to the grave in peace CHAP. IIII. Vers 1. ANd when Sauls sonne heard that Abner was dead in Hebron his hands were feeble c. That is he was so dismayed and discouraged Abner being slain on whom he wholly relyed that there was no power in him to do any thing for himself the like phrase we have Ezra 4.4 And the people of the land weakened the hands of the people of Judah and troubled them in building and Neh. 6.9 They all made us afraid saying Their hands shall be weakened from the work that it be not done Now therefore O God strengthen my hands Yea and thus it was too with all the tribes of Israel as it follows in the next words and all Israel were troubled to wit because they had opposed David and now their generall on whose counsell and power they had hitherto stayed themselves was taken away yea and that when he went about to yield himself to David and further his title to the crown So that should they go forward in that resolution of revolting from Ishbosheth to David they suspected they should find no more favour then Abner had found Vers 2. For Beeroth also was reckoned to Benjamin c. This is added to shew why Rimmon the father of the two forenamed captains is called a Beerothite to wit because he belonged to Beeroth a city in Benjamin Josh 18.25 For though they dwelt not indeed at present in Beeroth but sojourned in Gittam another town in Benjamin Neh. 11.33 yet that was because the Beerothites fled to Gittam and were sojourners there to wit when Saul and his sonnes were slain leaving Beeroth to the Philistines who came and dwelt in it 1. Sam. 31.7 and so still they were called Beerothites after the place of their former habitation and lived but as sojourners in Gittam amongst their brethren the children of Benjamin Vers 4. And Jonathan Sauls sonne had a sonne that was lame on his feet c. This is here inserted to imply what it was that did chiefly encourage these men to murder Ishbosheth to wit because he being taken away there would be no legitimate issue of the royall stock of Saul left but onely Mephibosheth who being but a child of twelve years of age and withall lame in his feet was altogether unfit to succeed in the kingdome whence they inferre first how advantagious this their intended fact would be unto David secondly how likely they were to be highly rewarded by him and thirdly how safely they might do it because there would be none left of Sauls house to revenge the death of Ishbosheth And his name was Mephibosheth He is also called Meribbaal 1. Chron. 8.34 So Jerubbaal Judges 6.22 is called Jerubesheth 2. Sam. 11.21 and Ishbaal 1. Chron. 8.33 is the same Ishbosheth whom Abner now made king over Israel Some think that in detestation of the heathen idols the Hebrews were wont many times to leave out the word Baal and to put in the room of it this word bosheth or besheth which signifieth a shamefull or
may compute what the Princes gave vers 7. Vers 11. Thine O Lord is the greatnesse and the power and the glory c. That is thou art great and powerfull and glorious c. And all greatnesse and power and glory that is conferred upon any man comes from thee and therefore ought to be imployed to thy service at thy command Vers 15. For we are strangers before thee and sojourners as were all our fathers c. As if he should have said even the land wherein we live it is but lent to us for a time and but a short time do we continue in it being all as a shadow that passeth suddenly away and continueth not so that the very land being thine and we but as wayfaring men that onely make use of it for a while consequently all that we enjoy is thine and not ours and of thine own have we given thee But besides the drift of this clause may be also to shew another motive that made them willing to give so freely to the building of the Temple to wit because they by reason of the brevity of their lives could not hope long to enjoy these things and therefore could not but think them better bestowed upon this service of God then kept for themselves Vers 18. Keep this for ever in the imagination of the thoughts of the heart of thy people That is this readinesse to consecrate themselves and all that they have to thy service Vers 21. And they sacrificed sacrifices unto the Lord c. To wit before the ark which which was now in Davids house in the tent which there he had prepared for it and therefore it is said vers 22. that the people did eat and drink before the Lord on that day And sacrifices in abundance for all Israel That is the sacrifices were offered in the name of all the people and in such abundance that all the Israelites present might eat of the peace-offerings that were then offered to the Lord. Vers 22. And they made Solomon the sonne of David king the second time c. This though subjoyned immediatly to that which went before concerning their sacrificing the next day after that David had made known his mind to the people is yet to be understood of the annointing of Solomon after Davids death as is evident first because the making of Zadok the sole high priest instead of Abiathar is here joyned with it and it cannot be denied but that was done after Davids death 1. Kings 2.35 secondly because it followeth in the next verse that Solomon sate on the throne as king instead of his father David thirdly because when David made these things known in a publick assembly of his Princes he was not yet bed-rid chap. 18.1 2. so that Adonijahs attempting to make himself king at which time Solomon was first anointed 1. Kings 1.33 34. was after this And last of all because it followeth vers 24. that the other sonnes of David submitted themselves to Solomon which was not till Adonijahs usurpation was defeated 1. Kings 1.9.49.50 Vers 23. Then Solomon sate on the throne of the Lord. All kingdomes and thrones are the Lords because all kings are the Lords vice-gerents and have their power from him but the throne of the kingdome of Israel is upon more peculiar grounds called the throne of the Lord to wit first because the disposing of this throne the Lord wholly challenged to himself Deut. 17.15 Thou shalt in any wise set him king over thee whom the Lord thy God shall choose and secondly because the kings of Judah were figures of Christ the true anointed to whom the throne of David was promised that is that he should be king of the Israel of God for ever Luke 1.33 And he shall reigne over the house of Jacob for ever c. Vers 28. And he died in a good old age To wit when he was seventy years old for David was thirty years old when he began to reigne and he reigned fourty years 2. Sam. 5.4 Vers 29. Now the acts of David the king first and last Behold they are written in the book of Samuel the Seer and in the book of Nathan c. Some understand this thus that the acts of David were related in the history or books of Samuel which are written by Nathan the prophet and Gad the Seer ANNOTATIONS Upon the second book of the CHRONICLES CHAP. I. Vers 3. SO Solomon and all the congregation with him went to the high place that was at Gibeon c. To wit because being now settled in his kingdome maugre the opposition of those that favoured not his cause he desired now in a solemne manner to praise God for his mercies and to seek unto the Lord for wisdome that he might be the better able to govern the people committed to his charge Vers 5. The brazen altar that Bezaleel the sonne of Uri the sonne of Hur had made he put before the tabernacle of the Lord. That is Moses of whom mention was before made vers 3. Vers 7. In that night did God appear unto Solomon To wit in that night after they had made an end of sacrificing those thousand burnt offerings mentioned in the former verse for it is not likely they offered a thousand burnt offerings in one day upon one altar and that in a dream as is expressed 1. Kings 3.6 where see also what is to be noted either in Solomons prayer or Gods answer to him Vers 14. And he had a thousand and foure hundred chariots c. See 1. Kings 10.26 and 1. Kings 4.26 Vers 16. And Solomon had horses brought out of Egypt and linen yarn c. See 1. Kings 10.28 29. CHAP. II. Vers 2. ANd Solomon told out threescore and ten thousand men to bear burdens See 1. Kings 5.15 16. Vers 3. And Solomon sent to Huram the king of Tyre saying As thou didst deal with David my father c. In the 1. Kings 5.3 it is said also that he alledged to Huram that he knew that David could not build an house for the worship of God by reason of his continuall warres whereof himself being eased he was now resolved to undertake the work where also such other passages in this message of Solomon to Huram as need any exposition are already explained Vers 8. For I know that thy servants can skill to cut timber in Lebanon That is excellently better than any of my servants see 1. Kings 5.6 Vers 10. I will give to thy servants the hewers that cut timber twenty thousand measures of beaten wheat c. Or if this did not like him whatsoever hire himself did appoint 1. Kings 5.6 Vers 12. Huram said moreover Blessed be the Lord God of Israel c. See 1. Kings 5.7 Vers 13. And now I have sent a cunning man c. His name was Huram chap. 4.16 or Hiram 1. Kings 7.13 concerning which and what is further herein to be noted see the note there Vers 15. The
mercies of David thy servant That is the mercies which thou hast promised to David CHAP. VII Vers 1. NOw when Solomon had made an end of praying the fire came down from heaven c. See the notes Levit. 9.24 and 1. Kings 8.54 Vers 3. And praised the Lord saying For he is good for his mercy endureth for ever That is they sang Psalmes of praise the burthen and foot whereof was this for he is good for his mercy endureth for ever And such we see the 136. Psalme was and therefore happely that was sung at this time the like expression we have again vers 6. Vers 6. David praised by their ministery That is the Levites sung the Psalmes which David composed and appointed to be sung Vers 7. Moreover Solomon hallowed the middle of the court c. See 1. Kings 8.64 Vers 8. Also at the same time Solomon kept the feast c. Concerning this feast see also the notes 1. Kings 8.65.66 Vers 12. And the Lord appeared to Solomon by night c. See 1. Kings 9.1 2. CHAP. VIII Vers 2. THe cities which Huram had restored to Solomon Solomon built them c. Solomon had given them to Huram and Huram not liking them had restored them to Solomon and so Solomon built them See 1. Kings 9.11 12. In which chapter we have also most of the other passages of this chapter and therefore I must referre the reader to the annotations there Vers 11. For he said My wife shall not dwell in the house of David c. In the foregoing words it is said that Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had built for her and here the reason given for this is for he said My wife shall not dwell in the house of David king of Israel and why so Because the places are holy whereunto the ark of the Lord hath come Concerning which a question of great difficulty may be moved to wit why the house of David should be counted so holy that Solomons wife might not be suffered to dwell there and that even after the ark was already removed thence into the Temple we reade not any where else that the presence of the ark made any place holy any longer then it continued there for was the house of Obed-edom holy after the ark was carried from thence yet here thirteen years after the ark was carryed into the Temple for so long it was after the finishing of the Temple ere Solomon had built his own house and the queens house 1. Kings 7.1 Solomon refused to let his wife dwell in Davids house because the ark had been there yea the words seem to imply that all places were esteemed holy where the ark had been the places are holy saith Solomon whereunto the ark of the Lord hath come But for resolving of this two answers may be given First that those words for he said My wife shall not dwell in the house of David king of Israel because the places are holy c. contain the reason why Solomon resolved to build an house for his wife at which time the ark was yet in the house of David not why he brought up his wife into the house he had built for her when indeed the ark had been long before removed into the Temple and so must be referred to the words immediately foregoing the house that he had built for her Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had huilt for her and then to shew what moved him to build an house for her this clause is added for he said My wife shall not dwell in the house of David king of Israel because the places are holy whereunto the ark of the Lord hath come Or secondly that Solomon resolved that because the places were holy whereunto the ark was brought therefore it was not fit that his wife who was born of heathen parents and had not her self perhaps at that time embraced the faith of Israel should dwell in the house which had been holy in this regard though Davids house ceased to be holy after the ark was removed thence in regard of the Symbolicall signe of Gods presence yet out of his superabundant respect unto that signe of Gods presence he thought it not fit to make that a dwelling place for her and her followers that were aliens and strangers to the house of Israel which had been the holy dwelling place of the most high God and this I conceive to be the best and most satisfying answer CHAP. IX Vers 1. ANd when the Queen of Sheba heard of the fame of Solomon c. See 1. Kings 10.1 where also many other passages of this chapter are explained in the Annotations upon the severall passages there Vers 8. Which delighted in thee to set thee on his throne That is the throne of Israel 1. Kings 10.9 All thrones are Gods because all power is of God and he disposeth all the kingdomes in the world to whom he pleaseth Daniel 4.32 The most high ruleth in the kingdome of men and giveth it to whomsoever he will But the throne of Israel was the Lords in a more speciall respect because there was a speciall covenant betwixt God and Israel in regard whereof he was more peculiarly their God and king and their kings his deputies and types of Christ Psal 2.6 I have set my king upon my holy hill of Sion Vers 10. And the servants of Huram c. See 1. Kings 10 11 12. Vers 12. And king Solomon gave to the Queen of Sheba all her desire whatsoever she asked besides that which she had brought unto the king That is besides what he gave her of his own royall bounty 1. Kings 10.13 in lieu of those guifts which she had brought to him or rather besides what he gave her in gifts of the same kind with those which she had given him to wit gold and spices and precious stones he gave her also other things that were greater rarities to her because she had them not in her own countrey Vers 13. Now the weight of gold that came to Solomon c. See 1. Kings 10.14 c. Vers 25 And Solomon had foure thousand stalls for horses and chariots c. See 1. Kings 4.26 Vers 28. And they brought unto Solomon horses out of Egypt c. See 1. Kings 10.28 Vers 29. Now the rest of the acts of Solomon first and last are they not written in the book of Nathan c. See 1. Kings 11.41 CHAP. X. Vers 1. ANd Rehoboam went to Sechem This story is related as here in 1. Kings 12.1 Concerning which therefore see the Annotations there CHAP. XI Vers 4. ANd they obeyed the words of the Lord c. See 1. Kings 12.24 Vers 11. And he fortified the strong holds and put captains in them c. That is many places that were by situation and nature strong he fortified also
their governour was dead he should now as his successour go before the people in his stead secondly to imply that as Moses in his magistracy was subordinate to Gods will and was onely to do all things according to his direction so must it be with Joshua too and thirdly that by speaking thus honourably of Moses Moses my servant Joshua might be encouraged faithfully to serve God in his place as Moses had done that he also might gain such favour and esteem with God as Moses had gained Vers 3. Every place that the sole of your foot shall tread upon that have I given unto you c. That is every place in the land formerly promised them which is described and bounded in the following words first by the wildernesse that they had passed through which was their South bound secondly the mountain Lebanon and the great river the river Euphrates which was their North border and thirdly the great Sea that is the midland-sea which was their West border as for their Eastern border that is not here mentioned because the Israelites were now at the East side of the land and the drift of these words was onely to shew Joshua how farre the land he would give them should reach every where from the place where they now were Indeed that the Israelites did never extend the bounds of the land thus farre is evident for though in Davids and Solomons time all the nations as farre as Euphrates became tributaries to the crown of Israel 1. Kings 4.21 Solomon raigned over all kingdomes from the river that is the great river Euphrates unto the land of the Philistines and unto the border of Egypt c. yet they never destroyed the inhabitants there and planted themselves in their countrey as they did in the land of Canaan and therefore in that place before cited ver 25. the land of Israel is said to reach onely from Dan to Beersheba as formerly But the reason of this was because the people of Israel failed in keeping covenant with God and it was onely upon condition of their obedience that God promised thus farre to inlarge their borders Vers 5. As I was with Moses so I will be with thee c. In these words the Lord doth not onely promise Joshua to assist him as he had assisted Moses but withall likewise by putting him in mind of the great things he had done for Moses he doth covertly encourage him against the fear of those mighty nations with whom he was to encounter Vers 6. Be strong and of a good courage c. We find this often pressed upon Joshua first by Moses Deut. 31.7 And Moses called unto Joshua and said unto him in the sight of all Israel Be strong and of a good courage c. for which he had a speciall command from God Deut. 1.38 and 3.28 Charge Joshua and encourage him and strengthen him c. secondly by the Lord himself Deut. 31.23 and so again three severall times in this chapter here and vers 7. and vers 9. and last of all by the people And why was this not because Joshua had discovered any faintheartednesse or cowardise but first because the work he was to undertake was so weighty and perillous and that not onely in regard of those many and mighty nations whom he was to destroy and plant the Israelites in their room but especially also in regard of the stubbornnesse of the people whom he was to govern of whose rebellion against Moses yea against God he had often been an eye-witnesse secondly because the Lord knew well that Joshua had humble and low thoughts of himself and feared much his insufficiency for so great a charge as indeed the wiser and the more able men are the more jealous they are of themselves in such cases and thirdly because even those that are best resolved do yet need to be quickned and stirred up and that principally lest they should shrink from doing exactly what God hath enjoyned them for fear of any difficulty that may lie in their way of which God gives Joshua speciall warning in the following verse Onely be thou strong and very couragious that thou mayest observe to do according to all the Law which Moses my servant commanded thee c. For unto this people shalt thou divide for an inheritance the land c. As if he had said this I have appointed to be thy honour and therefore be not afraid to undertake the charge And indeed this was the principall thing wherein Joshua was a type of Christ Moses did not carry the Israelites into the land of Canaan but Moses being dead Joshua did it so neither could the Law carry us into the heavenly Canaan for by the righteousnesse of the Law can no man be saved but Christ our Jesus our Saviour hath by his merits opened a way for us into the heavenly Canaan and is gone before to prepare a place for us John 14.2 3. I go to prepare a place for you And if I go to prepare a place for you I will come again and receive you to my self that where I am there you may be also Vers 7. Turn not from it to the right hand or to the left that thou mayest prosper whithersoever thou goest If we reade the words as it is in our Bibles then there is here a promise implyed That if Joshua did strictly observe Gods law not yielding any way to turn aside from that rule he should prosper in every thing that he undertook But if we reade the last clause as it is in the margin of our Bibles that thou mayest do wisely whithersoever thou goest then the drift of these words must be either to give Joshua to understand that it would be his greatest wisdome to do in all things as God in his Law had enjoyned him whatever his own reason might suggest to the contrary which agrees with that of the Prophet Jer. 8.9 They have rejected the word of the Lord and what wisdome is in them Or else to assure him that if he did sincerely observe to do all things according to Gods law then the Lord would more abundantly poure forth the spirit of wisdome upon him which agreeth with that of David Psal 25.12 What man is he that feareth the Lord him shall he teach in the way that he shall chuse and that of our Saviour Matth. 13.12 Whosoever hath to him shall be given and he shall have more abundance Vers 8. This book of the Law shall not depart out of thy mouth c. The book of the Law which Moses wrote was delivered to the Levites to be laid up by them in the side of the ark Deut. 31.25 26. it was therefore a copy of this law whereof the Lord here spake to Joshua This book of the Law shall not depart out of thy mouth and the meaning of this is that by frequent and continuall reading and conference he should labour to be so expert in it that in all his
fought hitherto with the Canaanites there is no mention made and before whom how the Israelites should be able to stand that were all foot he might perhaps doubt and therefore the Lord doth now again assure Joshua that he should overcome and destroy them all and that he might not question the promise made to him he tells him particularly the very time when this should be done To morrow saith he about this time will I deliver them up all slain before Israel Thou shalt though their horses and burn their chariots with fire Thou shalt not think to reserve these for thine own use and therefore shalt altogether make the one unserviceable and burn up the other In future times the Israelites made use both of horse and chariots in warre and that no doubt without sinne Now God would not allow it that the worse provided they were for the conquest of these nations the more evident it might be that God had thrust out these nations before them and the lesse cause they might have to glory in themselves Vers 8. And the Lord delivered them into the hand of Israel who smote them and chased them unto great Zidon Zidon so called from Sidon the eldest sonne of Canaan Gen. 10.15 is here styled great not to distinguish it from any other lesser city of that name but onely because it was indeed a very great city and in great fame in those times partly by reason the inhabitants were excellent artificers for all kind of workmanship but especially because there was there a goodly haven and so they had of all other cities the greatest store of ships and sea-men and indeed that it was the Metropolis of that countrey afterward called Phenicia we may the rather think because Tyrus a great citie too not farre from Zidon is called the daughter of Zidon Isaiah 53.12 Vers 10. And Joshua at that time turned back and took Hazor and smote the king thereof with the sword Either Jabin the king of Hazor mentioned vers 1. escaped in the fight and fled into Hazor and so was slain there when they took the citie or else hearing that their king was slain they had presently made another king for the better preservation of their city the rather because it was the head of all those kingdomes in those parts or else it may be the king was slain in the battell onely his death is related here where the story relates how his city was taken as is noted before upon a like passage chap. 10.37 which last seems the most probable because the like is said afterward concerning all the kings that were confederate with Jabin in this warre verse 12. And all the cities of those kings and all the kings of them did Joshua take and smote them with the edge of the sword For it is not probable that all those kings did escape to their cities and were taken and slain there or that there were new kings chosen in the room of those that were slain in all those cities As concerning the rebuilding repeopling again of this Hazor whose kings were happely called by the name of Jabin as those of Egypt were called Pharaohs see what is noted upon Judges 4.2 where we reade of another Jabin that reigned in Hazor that did mightily oppresse Gods people Vers 13. But as for the cities that stood still in their strength Israel burned none of them save Hazor onely c. That is that were not beaten down burnt and ruined in the taking of them Some it seems in the taking put the Israelites to more work and were burnt and destroyed ere they could be wonne but those that could be taken otherwise the Israelites reserved for their own use Onely Hazor though after it was taken it stood still in its strength was burnt down to the ground because the king thereof was the first and chief in raising these forces which were now overthrown against the Israelites Vers 15. As the Lord commanded Moses his servant c. See the note chap. 10.40 Vers 16. So Joshua took all that land the hills c. and the mountain of Israel and the valley of the same Expositours guesse severally what mountain it was that is here called the mountain of Israel But the best and most probable opinion is that it is not meant of any one particular mountain but that it is meant generally of all the mountainous parts of the land of Canaan which the Israelites inhabited considered apart from the tribe of Judah Vers 18. And Joshua made warre a long time with all those kings Because the warres which Joshua had made with the kings of Canaan mentioned in the former chapter are succinctly related in a few words it might therefore be thought that they were dispatched in a few dayes and therefore to prevent this mistake it is here expressely said that these warres lasted a long time though they be here briefly related one immediately after another How many years were spent in subduing these nations we cannot say onely it is evident that when Caleb required of Joshua that part of the land which Moses had promised him chap. 14.6 the warres had lasted about seven years for that was five and fourtie years as Caleb saith there vers 10. after he with others were sent from Kadesh-barnea to search the land of Canaan out of which if we take eight and thirtie yeares which were after that spent in the wandring of the Israelites through the wildernesse there will remain seven years which were spent in the warres of Joshua from the time that they passed over Jordan unto the time that Caleb desired of Joshua that peculiar portion of the land which had been promised him We know well that God could many wayes have driven or rooted out these kings and their people in a shorter time But God would have it thus done by degrees first That the more opposition and difficultie they found in the work the more the power and the love of God and his provident care over them might be magnified who did at last carrie them through all these difficulties Secondly that he might hereby exercise their faith and patience and teach them whenever they met with great opposition in any thing God enjoyned them not to despair but to wait upon God as knowing that in the conclusion God would not suffer their hope to make them ashamed Thirdly that the obstinacy of the Canaanites might be the more clearly discovered to render them inexcusable and Fourthly that he might prevent hereby the encrease of wild beasts in the land according to that which Moses had said to them Deut. 7.22 The Lord thy God will put out those nations before thee by little and little thou mayest not consume them at once lest the beasts of the field encrease upon thee Vers 19. There was not a city that made peace with the children of Israel c. This is added as a reason why the warres with the Canaanites lasted so long as it
Jordan is described which was by Moses given to the Reubenites and the Gadites and the one half tribe of Manasseh and then afterwards is shown what each of them had severally Vers 11. And Gilead and the border of the Geshurites and Maachathites Even the border of the Geshurites and the Maachathites are here mentioned as a part of the land without Jordan belonging to the two tribes and a half planted there because Moses had indeed given them their countrey together with the rest though as yet they had it not in their possession as is afterwards expressed verse 13. Vers 12. For these did Moses smite and cast them out To wit Sihon and Og before mentioned and their people For this cannot be referred to all the inhabitants of the land before named because it is expressely said in the following verse that the Geshurites and the Maachathites were not cast out Vers 13. Neverthelesse the children of Israel expelled not the Geshurites c. Though the land without Jordan was vanquished whilest Moses was yet living yet they did not then drive out these Geshurites Maachathites who inhabited the outmost skirts of the countrey to wit because having in their possession enough for the present use of the two tribes and a half that were planted there it was not judged requisite to delay their passing over Jordan till they had fully cleared all the utmost corners of that land Neither was it therefore any sinne in Moses and the Israelites thus at first to forbear a while the casting out of these people But yet when in after times they continued still to suffer them to roost amongst them that was an act of base sloth and is noted doubtlesse in the last words of this verse to their just reproch the Geshurites and the Maachathites dwell among the Israelites untill this day Vers 14. Onely unto the tribe of Levi he gave none inheritance This which is in so many places repeated is here inserted to shew the reason of that verse 7. why God enjoyned Joshua to divide the land within Jordan unto the nine tribes and the half of Manasseh to wit because the tribe of Levi was to have no part of the land for had they been to have had a share too there would have been still ten tribes and a half to provide for Vers 15. And Moses gave unto the tribe of the children of Reuben inheritance according to their families That is proportionably according to the number of their families Now the bounds of each tribe are thus exactly set down to prevent all discord and division for the time to come Vers 16. And their coast was from Aroer c. That is it reached from Aroer exclusively Aroer indeed belonged to the tribe of Gad Num. 32.34 And the children of Gad built Dibon and Ataroth and Aroer So that the city of Aroer and the outsides of the plains of Medeba for the plain it self was a part of Reubens possession are here made the bounds for this tribe Vers 17. Heshbon and all her cities that are in the plain of Dibon c. This town is reckoned amongst Reubens possessions Num. 32.37 And the children of Reuben built Heshbon yet Josh 21.39 and 1. Chron. 6.81 it is reckoned amongst the cities of Gad given to the Levites The next city Dibon is indeed reckoned amongst the cities of Gad Num. 32.34 And the children of Gad built Dibon but the reason of this is because they stood in the confines of both tribes and so were in common inhabited by both Vers 21. And all the kingdome of Sihon king of the Amorites which reigned in Heshbon That is and all the kingdome of Sihon in those parts within the bounds before mentioned for it is expressely said verse 27. that the rest of the kingdome of Sihon king of Heshon was given to Gad. And this seems added partly to imply that though some of these cities had been the Moabites yet at that time they were Sihons and so according to Gods commandment they meddled not with the Ammonites and Moabites countrey Whom Moses smote with the princes of Midian Evi and Rekem c. These five princes of Midian were not slain at the same time and in the same battell wherein Sihon was slain at Jahaz Numb 21.23 24. but long after by a party that were purposely sent out by Moses against the Medianites Numb 31.8 and therefore it is very probably conceived by Expositours that the reason why the death of Sihon these princes is mentioned here together is because these princes though they were princes of Midian yet withall were as it follows here in the next words Dukes of Sihon dwelling in the countrey to wit in the countrey of the Amorites where Sihon reigned and so aided him in his warre against the Israelites and however they were not slain then together with Sihon but escaped away into the land of Midian and Sihon being now dead took upon them the power and title of kings for so they are therefore called Numb 31.8 in some cities of Midian that were happely before tributary to Sihon yet afterward in another expedition of the Israelites which they undertook by the direction of Moses against the Midianites they were slain as Sihon their Lord was before in a former battell and so the cutting off both of Sihon and these his vassals is here mentioned together Some Expositours do indeed otherwise conceive of that last clause Which were Dukes of Sihon dwelling in the countrey to wit that though they were the vassals of Sihon yet they were native Midianites and such as dwelt in that countrey and so were the more zealous for the defence of their countrey against the Israelites and so the slaying of Sihon and these princes of Midian is here mentioned together onely because both the one and the other were slain by the Israelites and much about the same time but that where the text is discribing the countrey of Sihon it should be said of these princes that they were Dukes of Sihon dwelling in the countrey meaning thereby the countrey of Midian may be justly thought somewhat improbable and therefore the first Exposition seems to me the best Vers 22. Balaam also the sonne of Beor the Soothsayer did the children of Israel slay c. See the note upon Numb 24.25 Vers 23. And the border of the children of Reuben was Jordan and the border thereof That is the banks or border or coasts of Jordan all along was the border to wit the western border of Reuben Vers 25. And their coast was Jasher and all the cities of Giliad That is all the cities of Gilead within the bounds afterward mentioned for half Gilead was given to the tribe of Manasseh vers 31. And half the land of the children of Ammon c. Which it seems Sihon had taken away from the Ammonites as he had also encroched upon the Moabites countrey Numb 21.26 For Heshbon was the city of Sihon the king of the Amorites who
Shamgar the sonne of Anath therefore it is commonly held that he was the next Judge after Ehud onely they say it was but for a very short time and thence it is that there is no mention of the lands resting under him and the story of Deborah in the following chapter begins as if she were the next after Ehud there being no mention made there of Shamgar at all vers 1. And the children of Israel did evill in the sight of the Lord when Ehud was dead However this miraculous deliverence which he wrought for the Israelites was certainly after Ehuds death for then it seems the people returned to their former sinnes and the Lord suffered the Philistines thereupon to invade the land but then he also delivered them miraculously by this worthy till finding that they would not be warned by these things he sold them into the hands of Jabin as it is expressed in the following chapter CHAP. IV. Vers 1. ANd the children of Israel again did evill in the sight of the Lord when Ehud was dead In none of the Judges dayes did the Israelites enjoy so long a peace as in the dayes of Ehud as is evident in that clause however we understand it chap. 3.30 Moab was subdued under the hand of Israel and the land had rest fourscore years and here we see what effect this long peace wrought amongst them and how ill they requited the Lord for so great a mercy even as standing waters are wont to putrifie so they were corrupted by their long peace and by degrees fell off from God as they had formerly done Vers 2. And the Lord sold them into the hand of Jabin king of Canaan that reigned in Hazor See the note chap. 2.14 There was a Jabin that reigned in Hazor formerly who it is likely was called as this is here king of Canaan for Hazor is there said to be the head of all the neighbouring kingdomes Josh 11.10 the same who was the cheif in that confederacy against Joshua Joshua 11.1 but he was slain by Joshua and his city burnt with fire Josh 11.11 It seems therefore that this was some one of that stock who afterward recovered from the Israelites that part of the land and repaired the city Hazor and so reigned there again as his predecessours had done When this was done we cannot say but doubtlesse it was not in Joshuas time as some think for it is not to be thought that the Lord ever suffered the Canaanites to recover any part of the land which the Israelites had taken from them till they by their sinnes had provoked the Lord to anger against them But now at last not contented with his own kingdome it seems he made warre with the Israelites in generall brought them into bondage and no doubt oppressed them the more cruelly in revenge of that Joshua had done to Hazor and Jabin king thereof Josh 11.11 who perhaps was his father or grandfather And besides it must needs be most terrible to the Israelites to be oppressed by the Canaanites of all other nations because God had promised to cast them out before the Israelites so that their prevailing over them was in a speciall manner a signe that God had cast them off The Captain of whose host was Sisera which dwelt in Harosheth of the Gentiles So called as it is probably thought because in the time of the Israelites prevailing against the severall nations of the Canaanites many of them fled thither as to a place of great strength and there fortified themselves unto this time or else for the reasons given in a like case Josh 12.23 Vers 3. For he had nine hundred chariots of iron and twenty years he mightily oppressed the children of Israel Concerning these chariots of iron see the note Josh 17.16 This clause and he mightily oppressed the children of Israel is no where else inserted where mention is made of the bondage of Israel under other kings and therefore it seems this king did farre more cruelly oppresse them then the rest had done which might be partly from the deadly hatred which the Canaanites above other nations did bear to the Israelites because the Israelites had taken their land from them and partly from the just vengeance of God upon the Israelites because God had afforded them so long a peace in the dayes of Ehud chap. 3.30 and they had made so ill an use of his long-suffering and goodnesse therein See the note also chap. 3.14 Vers 4. And Deborah a prophetesse c. A woman the weaker sex that the glory of the work might be given to God and not to the instrument he used Vers 6. And she sent and called Barak the sonne of Abinoam out of Kedesh-naphtali c. That is Kedesh in the tribe of Naphtali to distinguish it from other towns of the same name in other tribes as Kedesh in Issachar 1. Chron. 6.72 Kedesh in Judah Josh 15.23 and others Now Deborah did thus send for Barak not of her own head chusing him as a man of eminency for the undertaking of the service but by speciall direction from God as the words she spake to Barak when he came to her do imply Hath not the Lord God of Israel commaded saying Go and draw toward mount Tabor c Deborah was a prophetesse and therefore no doubt God had revealed unto her that which now she imparted to Barak to wit either by secret instinct of his Spirit or perhaps by the ministry of an Angel for that some Angel did appear to her either before or after the battell which they fought with Sisera seems evident in that clause of Deborahs song chap. 5.26 Curse ye Meroz saith the Angel of the Lord curse ye bitterly the inhabitants thereof And take with thee ten thousand men of the children of Naphtali and of the children of Zebulun To wit first because they were nearest at hand secondly because Naphtali was likely to be the forwardest in this work because Barak was of that tribe and they were most oppressed Hazor and Harosheth being both in their tribe Vers 8. And Barak said unto her If thou wilt go with me then I will go c. Barak no doubt believed what Deborah had told him in the foregoing words as from the Lord namely that Sisera should be vanquished by him and therefore we see that he was willing to hazard his life and all that he had in rising against this mighty king that had brought the Israelites into bondage whence it is that Barak is commended for his faith by S. Paul and reckoned amongst those who through faith subdued kingdomes Heb. 11.32 33. But why then did he refuse to undertake the service enjoyned him unlesse Deborah would go along with him I answer partly because he considered that Deborah being a prophetesse he should have a great advantage in having her with him to pray for them to give them counsell and to advise them what to do upon every occasion but partly also no
to it as to an idol or holy relique to fall down before it and worship it or happely they did at length make use of it as a most holy vestment in the service of Baal hovvever some vvay they abused it idolatrously and are therefore said to have gone a vvhoring after it Concerning vvhich phrase see the note chap. 2.17 and therefore too it is said in the follovving vvords that it became a snare unto Gideon and to his house that is it insnared his posterity by degrees dravving them to do that vvhich vvas most displeasing to God and at last plunging them deeper it became the utter ruine of his vvhole house Vers 28. And the countrey was in quietnesse fourty years in the dayes of Gideon That is unto fourty years to wit from the death of the former Judge or the beginning of the Midianitish oppression unto the death of Gideon See chap. 3.11 Vers 31. And his concubine that was in Shechem she also bare him a sonne whose name he called Abimelech These words his concubine that was in Shechem seems to imply that there she was bred and lived and that there amongst her friends she chose to live even after Gideon had taken her to be his concubine that is his wife though in an inferiour degree as having been before his maidservant chap. 9.18 and that happely because Gideon was wont to come up frequently to Shechem about matters of judgement as Expositours conceive Now of this concubine it is said that she bare him a sonne whose name he called Abimelech Abimelech signifieth my father is a king or a kingly father and it was the usuall title of the Philistine kings a fatall name it was discovering some proud and ambitious thoughts in his mother who it is likely moved her husband upon some other fair pretence to give him this name Vers 33. And made Baal-berith their God That is the Lord of the covenant CHAP. IX Vers 1. ANd Abimelech the sonne of Jerubbaal went to Shechem unto his mothers brethren c. To wit his uncles by his mothers side After Gideons death the children of Israel turned again and went a whoring after Baalim as it is said before chap. 8.33 and therefore as in former times the Lord still punished their idolatry and apostacy from him by some of the neighboring nations that invaded their land and sorely afflicted them so now he punished them by the tyranny of one of their own people even by Abimelech the sonne of their late Judge Gideon by a concubine which he kept in Shechem who upon his fathers death resolved immediatly to attempt the taking to himself that regall power which the people had lately offered to settle upon his father and his posterity successively but that he rejected it chap. 8.22 23. To make way thereto he went presently to Shechem and there as it is here said he began to tamper first with his uncles his mothers brethren and the rest of her kindred and imployed them as his instruments who happely were of good rank and esteem in Shechem to see if they could draw all the inhabitants of that city to aid him in this his project not doubting but that if he could effect this he should be able well enough to accomplish the rest of his plot And thus by the misery which this sonne of a concubine brought both upon his fathers house and the whole kingdome we may see that God did even in those times testifie his displeasure against their having severall wives and concubines though he did not openly by his prophets contest with them about it Vers 2. Whether is better for you either that all the sonnes of Jerubbaal which are threescore and ten persons reigne over you or that one reigne over you These are the words which Abimelech put into the mouthes of his mothers kindred whereby they were to perswade the men of Shechem to make him king Wherein first he takes it for granted that though his father had in modesty refused the kingdome yet it was fitting that now according to their proffer they should settle it upon his posterity and secondly he labours to perswade them that his brethren had a plot upon the kingdome to divide it amongst them and therefore willed them to consider as pretending the publick good when he aimed onely at his own ambitious ends whether they might not do better to do what in them lay to settle him alone in the kingdome then to suffer themselves to be under the command of all Gideons sonnes especially considering there were so many of them as there were Indeed we find not that any of Gideons sonnes had the least thought of any such thing yea Jotham in that parable of the fruit-trees refusing the soveraignty over the trees which follows in this chapter did plainly enough imply that both himself and his brethren were content with the condition wherein they lived and desired not to reigne as kings but whether this were so or no it was all one to Abimelech measuring the mind of others by his own he might be jealous that they intended this however if the possessing of the people with this conceit might further his project that was all he cared for onely as slanderers are wont to do he would not flatly and in downright terms say they had a plot upon the kingdome but contents himself cunningly and closely to intimate so much Whether saith he is better for you either that all the sonnes of Jerubbaal which are threescore and ten persons reigne over you or that one reigne over you Remember also that I am your bone and your flesh That is of the same citie and family for doubtlesse those that planted themselves in the same city were ordinarily not onely of the same tribe but more nearly allyed together and this Abimelech must needs intend in these words I am your bone c. though elsewhere indeed the more generall relation of being Israelites is the onely ground of this speech 2. Sam. â— 1 Then came all the tribes of Israel to David unto Hebron and spake saying Behold we are thy bone and thy flesh and thus he intimates what an honour and what an advantage many wayes it might be to them to have a king so nearly allyed to them Vers 4. And they gave him threescore and ten pieces of silver out of the house of Baalberith c. Considering that this money was given Abimelech that he might be inabled to suppresse his brethren the other sonnes of Gideon it may well be that there was some superstition in their telling out to him just so many pieces of silver as there were of his brethren to wit threescore and ten But however observable it is that the money which they had given to their idol-god became the very first fewell as I may say for the kindling of that fire in the land wherewith the Lord intended in his judgement to punish the idolatry and other sinnes of this people and that because
herewith Abimelech hired vain and light persons that is worthlesse and unsettled men men of no wisdome nor grace nor yet abilitie for their outward estate idle giddyheaded loose and wandring rascalls of the froth and scumme of the people that for a little hire were easily drawn to undertake any cause though never so bad and these he armed that with their aid he might by force accomplish what he had projected with himself Vers 5. And slew his brethren the sonnes of Jerubbaal being threescore and ten persons upon one stone notwithstanding yet Jotham c. That is there being seventy of his brethen he slew all but Jotham and that doubtlesse under some pretence of Justice as if they had some plot upon the state tending to the utter ruine of the whole land Vers 6. And all the men of Shechem gathered together and all the house of Millo and went and made Abimelech king c. By the house of Millo may be meant either the Magistrates of the city who were wont to meet in a town-house or common-hall called the house of Millo or else the inhabitants of some village or town adjoyning that belonged to Shechem or else the Garrison of some fort happely the same which vers 17. is called the tower of Shechem or it may be meant of his mothers family who are named a part by themselves because they had been and were still the chief stirrers in this businesse However when Abimelech had slain his brethren the men of Shechem and this house of Millo joyned together and chose and proclaimed him king of Israel and happely annoynted him for so ancient was the custome of anointing kings as Jotham in his parable doth plainly imply vers 8. The trees went forth on a time to anoint a king over them Manifest it is that he was made king not of Shechem onely but of all Israel in generall vers 22. When Abimelech had reigned three years over Israel Indeed it may seem strange that the inhabitants of one city should dare to do this alone of themselves it being expressely too against the Law of God Deut. 17.14 15. Thou shalt in any wise set him king over thee whom the Lord thy God shall chuse but the wonder of this may be removed by considering first that though the Shechemites be onely here mentioned because they were the ringleaders in this businesse yet it may be that many other Israelites both of other towns and tribes did come in moved by their example and perswasion and joyned in the election of Abimelech and secondly that they well might hope to carry it now his brethren were slain though some should oppose it both because of his pretended title to wit that proffer of settling the kingdome upon Gideons posterity chap. 8.22 Then the men of Israel said unto Gideon Rule thou over us both thou and thy sonne and thy sonnes sonne also and likewise because they might know that generally the people began to be weary of the government God had established over them and longed to be like other nations in having a king to reigne over them as was manifest by the proffer they made to Gideon and that which Jotham saith in his parable vers 8. and if they would have a king who so likely to be the man as Gideons sonne and thirdly because however by those forces he had suddenly raised he was able to effect it by constraint As for the place where he was made king called here the plain of the pillar or as some reade it the oke of the pillar that was in Shechem see Josh 24.25 26. Vers 7. And when they told it to Jotham he went and stood in the top of mount Girizim c. The Lord intending to punish Abimelech the Shechemites for their changing of the government which God had established in Israel and especially for the bloudy murther committed upon the sonnes of Gideon it seems by a speciall instinct of his Spirit he moved Jotham who alone of the sonnes of Gideon escaped the hands of Abimelech to go to the inhabitants of Shechem when the tydings was brought him that they had made Abimelech king and to give them warning before hand of the calamities and judgements that were likely to befall them if they did not repent of this their wickednes therefore it was that he began his speech with those words Hearken unto me you men of Shechem that God may hearken unto you intimating both that God had sent him with that message to them and that if they would not now hearken to the admonition that was given them God would not hear them in the time of their distresse when they called upon him As for mount Girizim from the top whereof Jotham spake to the Shechemites it seems it stood very close upon Shechem and was purposely chosen by Jotham as a place convenient whence he might speak in the audience of the inhabitants at that time perhaps upon some occasion assembled together and likewise as a place of safety whence he might presently fly and escape away if they should offer to surprise him for so it is said he did vers 21. And Jotham ran away and fled but withall it may seem to be not without a mystery that Girizim the mountain whence the blessings were to be pronounced by the tribes of Israel Deut. 11.29 was chosen for this work rather then mount Ebal for what a terrible token was this that they were to expect no mercy from God when from the mountain of blessings they heard nothing but Gods curses denounced against them Vers 8. The trees went out on a time to anoint a king over them c. The drift of Jotham in propounding this fable to the men o Shechem was to shew first the folly of the Israelites in going about to change the government which God had established amongst them out of a fond affectation of having a king to reigne over them secondly the vain and causelesse pride and ambition of that tyrant Abimelech in exalting himself to be their king and thirdly the misery that would certainly befall both the men of Shechem and their new made king for their casting off Gods government and their dealing so wickedly with the sonnes of Gideon So that first by the trees that went to make them a king he intended the Israelites in generall that were fond to have a king reigne over them but more particularly the men of Shechem that had actually made Abimelech king secondly by the olive tree fig tree and vine that are good noble and usefull trees that yield yearly sweet and pleasant fruit and that refused to accept of being king over the trees may be meant not onely Gideon who had refused the kingdome when the Israelites proffered it to him and his posterity successively chap. 8.22 23. but also the foregoing Judges Ehud and Deborah and happely too the other sonnes of Gideon for though we reade not that they refused the kingdome or had it ever
instinct especially in these times when it is very questionable whether they were bound to that Law Deut. 12.15 to wit because the Tabernacle and the Ark were now in severall places and so a long time continued CHAP. VIII Vers 1. ANd it came to passe when Samuel was old that he made his sonnes judges over Israel To wit as his deputies and substitutes being through age unable to go through the land to judge the people as formerly he had done he appointed his sonnes to judge the people in some part of the land in his stead and that happely not without Gods permission and consent Vers 2. Now the name of his first-born was Joel Who was also called Vashni 1 Chron. 6.28 They were judges in Beersheba Though they exercised authority and power of Judges over all the people at least in those parts and went happely in their circuits as their father had done yet there they dwelt as their father did in Ramah and there most an end they judged the people and that it may be purposely either because that town was in the utmost southpart of the land the furthest off from Ramah from whence it was most trouble for the people to come to Samuel in Ramah or because it bordered close upon the land of the Philistines over whom they might the better keep a vigilant eye Vers 3. And his sonnes walked not in his wayes but turned aside after lucre Not onely the singular piety of Samuel but also the experience he had of Gods severity against Eli for his indulgence to his children may well induce us to think that he did what he could to train up his sonnes in the wayes of righteousnesse nor can we indeed think that he would have entrusted them with the subordinate power of governing the people under him had they not to that time behaved themselves well and given hope of managing the trust well that was committed to them but being advanced to these places of dignity and power it seems they soon degenerated and proved the occasion of much mischief to the commonwealth Vers 5. Behold thou art old and thy sonnes walk not in thy wayes now make us a King c. They expressely pretend onely Samuels age and his sonnes wickednesse as the reasons why they desired a King but there were other things that did chiefly move them in this attempt to wit first their fear of the great preparations which they perceived Nahash the king of the children of Ammon made against them whereupon as men not having any confidence in Gods protection they fly to other devices and piâ—ch upon this of making them a king chap. 12.12 And when ye saw that Nahash the king of the children of Ammon came against you ye said unto me Nay but a king shall reigne over us and secondly an ambitious affectation of being like other nations by turning their government into an absolute Monarchy which is implyed in their last words Now make us a king to judge us like all the nations But though they were resolved to have a king yet they referre the choice of him that should reigne over them to the Lord for they came to Samuel as a Prophet that might enquire in this businesse of God and that no doubt as pretending respect to that which was written in their Law Deut. 17.14 15. When thâ—â— art come unto the land which the Lord thy God giveth thee and shalt possesse it and shalt dwell therein and shalt say I will set a king over me like as all the nations that are about me Thou shalt in any wise set him king over thee whom the Lord thy God shall choose Vers 6. But the thing displeased Samuel c. It could not but greive him that the people of whom he had deserved so well should thus unthankfully shake off his government but the cheif thing that troubled him was because he knew their desire was sinfull and would be displeasing to God and therefore that clause is added that Samuel prayed unto the Lord that is he prayed him to forgive this their sinne to help in this danger and to direct him what course he should take with them Vers 7. And the Lord said unto Samuel Hearken unto the voice of the people in all that they say unto thee Thus God yields to their desire but in his anger Hosea 13.11 For they have not rejected thee but they have rejected me that I should not reigne over them That is For they have rejected me rather then thee we have the like phrase in many places of Scripture as Matth. 10.20 For it is not ye that speak but the spirit of your father which speaketh in you It is the spirit of your father rather then you that speaks Hos 6.6 For I desired mercie and not sacrifice that is mercie rather then sacrifice Acts 5.4 Thou hast not lied unto men but unto God that is unto God rather then men And this God saith first because they cast off that government which God had established amongst them for though God had a purpose to erect a regall throne amongst them and to give them Kings out of whose seed the Messiah should come and now made use of their inordinate desire to accomplish his own purpose as usually he doth turn the evil actions of men to a good end yea though he had partly made known this to his people Gen. 17.6 And I will make thee exceeding fruitfull and I will make nations of thee and kings shall come out of thee and 49.10 The sceptre shall not depart from Judah nor a law-giver from between his feet untill Shiloh come Deut. 17.18 And it shall be when he sitteth upon the throne of his kingdome that he shall write him a copie of this law in a book yet they should have waited Gods leisure neither was it therefore lawfull to make an innovation in the government without any direction from the Lord especially in such a sinfull manner out of a distrustfull fear and proud affectation to be therein like all other nations as is noted before upon Deut. 17.14 secondly because though God do govern by kings also Prov. 8.15 16. By me Kings reigne and Princes decree justice By me Princes rule and Nobles even all the Judges of the earth yet his government was more immediate which he now exercised over them by Judges both because they were extraordinarily raised up of God and because they had not that absolute power which kings usually have but judge them chiefly by making known to them the will of God and to that end did often enquire of the Lord in difficult cases see Judg. 8.23 And thus the Lord shews Samuel first the grievousnesse of their sinne and that this moved him in his displeasure to yield them their desire and secondly he sought to prevent the wonder and indignation of Samuel for why they dealt no otherwise with him then with the Lord himself as Christ saith to his disciples Matt. 10.24 â—5 The disciple
is not above his master nor the servant above his Lord. It is â—nough for the disciple that he be as his Master and the servant as his Lord If they have called the Master of the house Beel-zebub how much more shall they call them of his houshold Vers 9. Howbeit yet protest solemnly unto them and shew them the manner of the king that shall reigne over them Samuel is not here enjoyned to shew them what power right and authoritie their king must have over them but what would be the manner of their kings dealing with them and this he is appointed to tell them beforehand that either they might be perswaded to desist from their enterprize or that they might be left inexcusable and onely condemne themselves when these miseries befell them Vers 11. He will take your sonnes and appoint them for himself for his chariots c. That princes may make use of the subjects that live under their command both in the services of warre and peace cannot be questioned nor yet that the subjects may be legally compelled to yield obedience in this kind if they should refuse but the oppression which is here threatned is that he should deal with them herein as tyrants with slaves not freeborn subjects forcing children from their parents many times without affording them any equall recompence and that to employ them causelessely onely to satisfie his pleasure in the basest drudgerie and most perillous employments And how soon the Israelites began to feel these grievances under their kings we may see by that which is said of Solomon 1. Kings 12.4 Thy father made our yoke grievous now therefore make thou the grievous service of thy father and his heavy yoke which he put upon us lighter and we will serve thee Vers 12. And he will appoint him captains over thousands and captains over fifties and will set them to eare his ground c. These were honourable offices to them that enjoyed them but they were burdensome to the people who must be heavily taxed to maintain them and threatned all severe rigour to those drudges and labourers over whom happely they were set as overseers Vers 22. And Samuel said unto the men of Israel Go ye every man unto his citie That is he undertook to satisfie their desire and so brake up the assembly till the Lord had revealed his will and so it might be known what course they should take to provide them a king CHAP. IX Vers 1. NOw there was a man of Benjamin whose name was Kish the sonne of Abiel Who is also called Ner 1. Chron. 8.33 and 9.39 Out of what tribe the Lord chose their first king is a circumstance very observable and therefore here expressed to wit first because the tribe of Benjamin through the desolation they brought upon themselves Judges 20.46 was become the least and most obscure tribe and yet yields Israel her first king secondly because in the victories of this king of Benjamins tribe Jacobs prophecie was in part accomplished Gen. 49.27 Benjamin shall ravine as a woolf in the morning he shall devoure the prey and at night he shall divide the spoil and thirdly because this shews that the kingdome was not to be settled upon the posterity of this their first king for it was to be settled in the tribe of Judah Gen. 49.10 The sceptre shall not depart from Judah nor a law-giver from between his feet untill Shiloh come and unto him shall the gathering of the people be Vers 2. And there was not among the children of Israel a goodlier person theâ— he c. Because goodlinesse and comelinesse of person in princes breeds a kind of reverence in the hearts of the people and makes men judge them the fitter for high places and great employments therefore is this so expressely noted of Saul whom God had designed to be the King of Israel that there was scarce so proper and goodly a person in all the land as he was Vers 3. And Kish said to Saul his sonne Take now one of the servants with thee and arise go seek the asses It seems that in those times asses were highly esteemed in the land of Israel as appears also by this that their princes and great men used to ride upon asses Judg. 10.4 and 12.14 and hence it was perhaps that Kish though a great and rich man was yet so desirous to recover the asses that he had lost that he sent his sonne Saul together with one of his servants to seek them out but withall there was a secret hand of Gods all-ruling providence in this that by this means led Saul to Samuel that by him he might be anointed King of Israel Vers 4. And he passed through mount Ephraim and passed through the land of Shalisha This Shalisha is taken to be a plain countrey in the tribe of Benjamin called Baal-shalisha 2. Kings 4.42 and so also the land of Shalim afterwards mentioned is thought to be the same that is called Salim Joh. 3.23 Vers 5. And when they were come to the land of Zuph c. To wit the countrey where Ramah Samuels citie was situate which thereupon was called Ramathaim-zophim chap. 1.1 Vers 6. Behold now there is in this citie a man of God and he is an honourable man That is highly esteemed for his supernaturall knowledge of things secret Now let us go thither peradventure he can shew us our way that we should go God gave the gift of prophecie to his servants to be employed in directing the people in weightier matters then such as this concerning the finding of asses that were lost which makes the best interpreters blame this course as a dishonourable abasing of the gift of prophecie yet it seems to have been the usuall practice of those times as we see by Jeroboams sending his wife to the Prophet to know whether his sick child should recover or no 1. Kings 14.2 and perhaps the Lord did herein satisfie them oftentimes that he might keep them from seeking to witches or to the oracles of the heathens 2. Kings 1.3 But the angel of the Lord said to Elijah theTishbite Arise go up to meet the messengers of the King of Samaria and say unto them Is it not because there is not a God in Israel that ye go to enquire of Baalzebub the god of Ekron Vers 7. Then said Saul to his servant But behold if we go what shall we bring the man This question proceeded either from an opinion that it was not fit they should go to the Prophet without some present as a testimonie of the reverend esteem they had of his person and then this care was commendable or else out of a base conceit of hiring Gods Prophet as they would have done a soothsayer to tell them tidings of their asses which had been inexcusable But this last agreeth not with the servants speaking before so honourably of him though otherwise his following words might seem to implie so much vers 8. And the
this dignity that God had conferred upon him but of a modest and humble spirit and therefore not prone to boast and brag of it as others would have been Secondly because he feared to provoke his uncle and others of his family and kindred to envy him for this honour to which God had designed him And thirdly because he remembred how carefull Samuel had been to anoint him in secret where no body should be present chap. 9.25 26 27. which was intimation enough to Saul not to discover this secret till God should himself openly make known his will herein Notwithstanding this prudence of Saul in concealing what had passed betwixt Samuel and him yet when he was publickly chosen certain sonnes of Belial did openly despise him vers 27. and what then would they have done had it been known that Samuel had beforehand anointed him would not this have been a fair pretence for them to have said that this had been plotted beforehand betwixt Samuel and him Vers 17. And Samuel called the people together unto the Lord to Mizpeh See the note upon Judges 20.1 Vers 18. Thus saith the Lord God of Israel I brought up Israel out of Egypt c. This recitall of the mercies which God had afforded the Israelites is premised for the aggravation of their present sinne in rejecting the government which God had established amongst them Vers 19. And ye have this day rejected your God c. That is by your desiring a king the businesse which this day you are come about And herein doth Samuel covertly strike at their willfull persisting in this their requiring a king Samuel had done what he could to beat them from it but they continued resolved that so they would have it whereupon it was that he had now called them together to discover by lots who it was that God had chosen and therefore Samuel useth these words Ye have this day rejected your God c. See the notes chap. 8.7 Now therefore present your selves before the Lord by your tribes and by your thousands That is your families Mich. 5.2 But thou Beth-leem Ephratah though thou be little among the thousands of Judah yet out of thee shall he come forth unto me that is to be ruler in Israel and this was done that by casting lots it might be discovered whom God had chosen to be their king Vers 22. Therefore they enquired of the Lord further if the man should yet come thither To wit either by Urim and Thummim in the high Preist or by desiring Samuel as a Prophet to enquire of the Lord for them And the Lord answered Behold he hath hid himself among the stuff That is among the publick carriages of the camp or among the baggage and implements of his own tent and this he did out of modesty as not deeming himself fit for so high an advancement or able to bear so great a burden especially the common-wealth of Israel being in such an unsettled and perillous condition as now it was Vers 25. Then Samuel told the people the manner of the kingdome c. That is both the duty of the king towards his subjects and the subjects toward their king and these were the fundamentall laws of the kingdome all which he wrote in a book as it follows in the next words and laid it up before the Lord that is before the Ark or in the Tabernacle and the reasons why this book vvas thus carefully laid up before the Lord we may well conceive were these First for the sure preservation of it Secondly to signifie that even these civill laws were the ordinance of God which men were bound to obey not onely for wrath but for conscience sake Rom. 13.2 5. And thirdly to intimate that God would take care of those laws to uphold and maintain them and to punish those that should vilifie and break them Vers 26. And there went with him a band of men whose hearts God had touched Though he was but a mean man to speak of and onely yet chosen and designed to the kingdome not inthroned for afterward he was solemnly confirmed and settled in the kingdome yet some were moved of God to think that it was fit they should attend upon him in his return home and accordingly there was a band of men who did voluntarily yeild him this service going along with him as a royall guard to attend and conduct him on the way Vers 27. But the children of Belial said How shall this man save us and they despised him and brought him no presents Because Saul was but a mean man to speak of therefore there was a company of proud dissolute lawlesse wretches that despised him as one altogether unfit to be king and unlikely to govern them and defend them from their enemies as a king should do and hence it was that they brought him no presents as it seems the rest of the people did to wit as a signe of their subjection and their acknowledging him to be their king for that was the custome of those times as is noted concerning Jehoshaphat 2. Chron. 17.5 The Lord established the kingdome in his hand and all Judah brought to Jehoshaphat presents whence it was also that when the wise men had found out Christ to whom they were directed by a starre as the king of the Jews they fell down and worshiped him Matt. 2.11 And when they had opened their treasures they presented unto him gifts gold and frankincense and myrrhe And indeed observable it is that though the Lord was highly displeased with the Israelites for desiring a king yet when he had once chosen Saul to be their king and conferred the royall dignity upon him those that despised him and would not submit to his government are for that branded to be children of Belial concerning which expression see the note Deut. 13.13 But he held his peace To avoid sedition and to winne them by lenity as considering that it was no wisdome to use severity being not yet settled in the kingdome CHAP. XI Vers 1. THen Nahash the Ammonite came up and encamped against Jabesh-Gilead A city without Jordan nigh unto the Ammonites This invasion was brewing against the Israelites before they desired a king and was in part the occasion of that their desire chap. 12.12 And when ye saw that Nahash the king of the children of Ammon came against you ye said unto me Nay but a king shall reigne over us when the Lord your God was your king But now happely it was the more hastened by Nahash the Ammonite because of the report which might be brought to him of the Israelites shaking off the government of Samuel and desiring a king to reigne over them and the division newly begun amongst them by reason of the discontent of some who would not acknowledge their new chosen king What they made the ground of their quarrell it is not expressed Like enough it was that old pretence which they stood upon Judg. 11.13 when
and offered a burnt offering As if he should have said It went against me to sacrifice before thou wert come but I was constrained by necessity I could stay no longer unlesse I would have suffered the enemy to come upon this weak unarmed company before we had made supplication to the Lord and what a disadvantage would that have been Vers 13. And Samuel said to Saul Thou hast done foolishly thou hast not kept the commandment of the Lord c. To wit because he waited not for Samuel all the seven dayes as Samuel had appointed him chap. 10.8 See the note above vers 9. For now would the Lord have established thy kingdome upon Israel for ever This may seem to contradict that prophecy of the establishing the kingdome in Judahs tribe Gen. 49.10 The scepter shall not depart from Judah nor a lawgiver from between his feet untill Shiloh come and unto him shall the gathering of the people be But we must know that God speaks here to the capacity and according to the sight and judgement of man and therefore without respect to Gods decree which is secret to man teacheth us to judge of Sauls rejection as a fruit of sinne and his supposed obedience as that which might have been a means to confirm the kingdome to him and his For whereas some understand these words thus The Lord would have established thy kingdome upon Israel for ever that is all thy dayes that cannot I conceive be the meaning because Saul did enjoy the kingdome all his life whereas Samuel speaks here of something God would have done for him if he had obeyed the commandment of the Lord which now by his sinne he had forfeited and lost Vers 14. But now thy kingdome shall not continue the Lord hath sought him a man after his own heart c. That is the kingdome shall not now be settled upon thee and thy posterity as it should have been but God hath provided himself of another man to succeed thee in the throne and this was David a man after Gods own heart whose heart was sincerely bent to do all the will of God even according to Gods own heart which could not be said of Saul that alwayes had an hypocriticall heart and the Lord saith Samuel hath commanded him to be captain over his people c. that is he hath decreed to give him the charge of governing his people It was some time after this ere Samuel was sent to anoint David onely because God had firmly decreed that it should so be therefore Samuel speaks of it as if it were done already The Lord hath commanded him to be captain over his people and so we see elsewhere the Lord expresseth his decree concerning the ravens feeding Elijah I have commanded the Ravens to feed thee there 1. Kings 17.4 It may seem strange indeed that the kingdome should be removed from Sauls family for so small an offence as one would judge this of Sauls to have been for what great matter was there in it that Saul should offer a sacrifice perhaps an houre or two before it should have been done for first there was no hurt in the thing it self it was a part of Gods worship in the Law enjoyned and secondly it was done but a very little while before it should have been done Samuel had appointed Saul to wait for him seven dayes and he had waited till the seventh day was almost ended thirdly considering what a mighty army the Philistines had not farre from him and how many of his own people were runne away from him and how full of fears the rest were that remained with him it might argue a great deal of courage and confidence in God that he durst stay there so long as he did and fourthly it was out of a good intention that he did not stay any longer but offered a sacrifice before Samuel came namely that he might not be set upon by the Philistines before he had made supplication to the Lord and that he might by this means encourage his fainthearted souldiers and prevent their running away after their fellows and therefore I say it may perhaps seem strange that by this offence he should loose the kingdome But for this we must consider first that there may be much wickednesse of heart in doing that which may seem outwardly a small offence secondly it cannot be a small matter to disobey any commandment of God the excellency of the person makes the disobedience great in whatever the offence is committed and thirdly Saul being the first king of Israel God was pleased by this severity against Saul for his first rebellion against Gods command to make him an example to all that should afterwards succeed in that throne that they might fear to transgresse the commandment of the Lord as he had done As the Lord did with great severity punish the first sinne of the Priests to wit that of Nadab and Abihu Levit. 10.1 that all the succeeding posterity of Aaron might be rendred thereby the more warie how they carried themselves in their preistly office so likewise he did here sharply punish the first sinne of the first king of Israel that all that should afterwards sit in that throne might learn to be very strict in observing whatever God should give them in charge Vers 15. And Samuel arose and gat him up from Gilgal unto Gibeah of Benjamin And Saul with him or immediately after him as is evident in the 16. verse And Saul and Jonathan his sonne abode in Gibeah of Benjamin and indeed it is not likely that he would have gone nearer to the enemy for Gibeah was farre nearer to Michmash where the Philistines were then Gilgal if he had not been encouraged by Samuel especially considering that of his three thousand souldiers mentioned vers 2. and the people that were afterward called to Gilgal vers 4. there were now but six hundred left and those unarmed and in great terrour because of the Philistines unlesse happely he went thither because it was his own city a place of greater strength and better assured unto him then Gilgal was Vers 17. And the spoilers came out of the camp of the Philistines in thru companies c. These were sent out to spoil the countrey and to fetch in booty to the camp and therefore they went out three severall wayes one to Ophrah a city of Benjamin Josh 18.23 that lay southwest from Michmash the other to Bethoron a city of Ephraim Josh 16.3 that lay northwest and the third toward the valley of Zeboim that is the desert of Jordan which was eastward Vers 19. Now there was no smith found throughout all the land of Israel for the Philistines said Lest the Hebrews make them swords or spears This they did after they had disarmed them and for the same cause it may well be that Nebuchadnezzar carried away all the craftsmen and smiths out of the land of Israel 2. Kingâ— 24.14 And he carried away all Jerusalem and all
Lord c. Vers 15. For the people spared the best of the sheep and of the oxen to sacrifice to the Lord thy God It is evident that he consented at least to the sparing of those cattell they had brought from the Amalekites for so it is expressely said before vers 9. But Saul and the people spared Agag and the best of the sheep c. And yet now to excuse himself he would make Samuel believe that if this were a fault it was not he but the people that had herein transgressed onely withall he alledgeth in the defence of the people that they had spared them onely for sacrifices which he hoped Samuel could not but approve and to make this take the better with Samuel he saith not onely that they were to be sacrificed to the Lord but to the Lord thy God Vers 16. Then Samuel said unto Saul Stay and I will tell thee what the Lord hath said to me this night And he said Say on As happely expecting some good message so farre doth hypocrisie blind men even when they have done that which is notoriously evil Vers 18. Go and utterly destroy the sinners the Amalekites That is those wicked wretches the Amalekites sinners above others so the word sinners is elsewhere used Gen. 13.13 and Matth. 19.10 Vers 23. For rebellion is as the sinne of witchcraft and stubbornnesse is as iniquity and idolatry All unrighteousnesse and sinne is in the Scripture termed iniquity as Gen. 15.16 For the iniquity of the Amorites is not yet full And Rom. 4.7 Blessed are they whose iniquities are forgiven c. But in this sense how stubbornnesse may be said to be as iniquity is not easie to conceive And therefore here by iniquity many Expositours understand the aberration of men from the right rule of Gods worship and therefore it is joyned here with idolatry and is by many translated superstition stubbornnesse is as superstition and idolatry But why doth Samuel say and that doubtlesse in relation to Sauls sinne that Rebellion is as the sinne of witchcraft and stubbornnesse is as iniquity and idolatry I answer First some take it to be spoken onely comparatively that rebellion and stubbornnesse are as great sinnes and as hatefull to God as witchcraft and idolatry And secondly others say that the drift of these words is to shew that rebellion and stubbornnesse are sinnes much of the same nature as are witchcraft and Idolatry Because as witches and idolatours do give away the glory of God to a poore creature and advance the creature above God so they that have an expresse command from God for doing of any thing will then consult with their own reason whether they shall do it or no and will stubbornly and rebelliously do contrary to what God hath commanded merely out of a conceit that they judge it better to do otherwise then they do as manifestly give away the glory of God to a base creature exalt the creature above God as witches and idolatours do But thirdly others and I think upon the best grounds do conceive the intention of these words to be onely this That an act of rebellion against any command of God though had it not been for that command of God it would not have been otherwise unlawfull is as manifestly a sinne and may be in its degree as hatefull to God as those sinnes are that are against the law and light of nature and contrary to the truth and glory of Gods nature and essence such as witchcraft and idolatry are Such was this act of Sauls in sparing Agag and the best of the cattell There would have been no evil in it had not God commanded them to be destroyed But being done so expressely against the command of God it was no lesse then rebellion and in that regard hatefull to God as well as witchcraft and idolatry Vers 24. And Saul said unto Samuel I have sinned c. Thus Saul at last confessed his sinne but hypocritically not sincerely not because he was at all humbled for what he had done but onely because he desired by this means to pacifie Samuel and to see if he might revoke the sentence pronounced against him concerning the losse of his kingdome All which is evident in the following clause wherein he seeks to excuse or at least to extenuate his offence by pretending that he did it for fear of the people which true penitents are not wont to do I have transgressed saith he the commandment of the Lord and thy words because I feared the people and obeyed their voice Vers 25. Now therefore I pray thee pardon my sinne and turn again with me that I may worship the Lord. Pardon my sinne that is do thou forgive the sinne I have committed and effect my reconciliation with God And turn again with me that I may worship the Lord to wit both by way of thankfulnesse for the Lords fighting for them against the Amalekites and also to seek to God for the pardon of this sinne they had runne into Vers 26. And Samuel said unto Saul I will not return with thee To wit for fear he should seem any way to allow or approve of that which he had done Vers 27. And as Samuel turned about to go away he laid hold upon the skirt of his mantle and it rent He catched hold of the skirt of his mantle as being wondrous loth to have the people take any notice of Samuels and consequently of the Lords displeasure against him But the rending of the skirt of his mantle was of God as a signe that the kingdome should be rent away from him vers 28. And Samuel said unto him The Lord hath rent the kingdome from thee this day And the Hebrews adde that it was also to shew that the man that should hereafter tear off the skirt of his garment should be the man that should succeed him in the throne and that hence was that which Saul said then chap. 24.20 And now behold I know well that thou shalt surely be king and that the kingdome of Israel shall be established in thine hand Vers 29. And also the strength of Israel will not lie nor repent for he is not a man that he should repent This last clause is added because men are so prone naturally to measure God by themselves The greatest difficulty in these words is why Samuel affirming this of God terms him the strength of Israel of which these reasons may be given to wit first That it was to imply the immutabilitie of God for as the mutabilitie of man proceeds from mans weaknesse whence it is that the weaker men are the more irresolute and changeable they are so the immutability of God argues Gods strength Secondly It was to imply how unresistably able God was to effect what he had said concerning the removing of the kingdome from Saul to David Saul might hope to settle the kingdome upon his posterity but the strength of Israel had decreed otherwise and he
to anoint David and so he was a king of Gods own providing the king in whose seed the kingdome was to be established Gen. 49.10 The Scepter shall not depart from Judah nor a Law-giver from between his feet untill Shiloh come and who would in his government carefully perform the will of God chap. 13.14 The Lord hath sought him a man after his own heart And indeed in all these things David was a notable type of Christ for first he was the Sonne of David Matth. 1.1 and the king of Israel Joh. 1.49 upon whom the kingdome was settled for ever Luke 1.33 And he shall reigne over the house of Israel for ever and of his kingdome there shall be no end secondly he was given of God to be the king of his Church that he might save them out of the hands of their enemies when no man desired it when we thought not of any such mercy nor begged it of God he of his own free grace gave us his sonne to be our king I have set my king upon my holy hill of Sion saith the Lord Psal 2.6 Thou hast loved righteousnesse and hated iniquity therefore God even thy God hath anointed thee with the oyl of gladnesse above thy fellows Heb. 1.9 and thirdly he doth administer this kingdome according to Gods own heart Psal 40 7 8. Then said I Lo I come in the volume of the book it is written of me I delight to do thy will O my God yea thy Law is within my heart which the Apostle doth plainly apply to Christ Heb. 10.6 7. So that besides the reasons formerly given why the Lord appointed the kings of Israel to be anointed with oyl chap. 10.1 this also may be added concerning David and his posterity to wit that they were anointed to shadow forth that there was a Messiah to come whom God had anointed to be king over his Church even the Lord Christ upon whom the Spirit of God and the true oyl of anointing was poured forth without measure whence it was that Christ did apply to himself that prophesie Isa 61.1 The Spirit of the Lord is upon me because he hath anointed me to preach the Gospel c. Luke 14.18 It is much argued amongst expositours whether David and so his posterity also if not all the kings of Israel too were not anointed with the holy oyl of the Tabernacle wherewith the Preists were anointed and there are many who though they think it altogether improbable that the Prophets would use the sacred oyl of the Tabernacle in anointing the idolatrous kings of Israel yet they hold that David and his successours were anointed with that oyl first because it is said that David was anointed with holy oyle Psal 89.20 I have found David my servant with my holy oyl have I anointed him And secondly because it is expressely said of Solomon 1. King 1.39 that Zadok took an horn of oyl out of the Tabernacle and anointed Solomon But now on the other side first because that Law of the Preists oyl Exod. 30.32 seems to imply that it was not to be used for any other but the Priests onely secondly because we find no command that this service should be performed with that sacred oyl and thirdly because when David was anointed the second time by the men of Judah 2. Sam. 2.4 the Tabernacle was then at Gibeon that was under the power of Ishbosheth the sonne of Saul and so David could not then be anointed with that oyl of the Tabernacle therefore it is judged most probable by many other Expositours that neither David nor Solomon were anointed with that oyl but say they because the office and imployment of the supreme Magistrate who sits in Gods seat and executes Gods judgements may be called holy as the Seat of Justice is called the holy place Eccles 8.10 therefore it is said that David was anointed with holy oyl And for that place 1. Kings 1.39 they answer that it may well be that this horn of oyl wherewith Samuel was now sent to anoint David was afterwards laid up in the Tabernacle and so Solomon was anointed therewith But however there was much oyl in the Tabernacle besides that which was made for the Priests anointing which Zadok might take thence for the anointing of Solomon Vers 2. And Samuel said How can I go If Saul heare it he will kill me This question might well proceed both from a fearfull apprehension of the danger of this act a desire to be instructed how with least danger this businesse might be carried And the Lord said Take an heifer with thee and say I am come to sacrifice unto the Lord. Thus the Lord advised him to conceal the principall cause of his coming and to alledge onely that businesse which he had to do there that might be safely made known which was not unlawfull Vers 3. And call Jesse to the sacrifice c. That is invite him to the feast thou makest with thy peace-offerings Vers 4. And the Elders of the town trembled at his coming c. Bethlehem was but a little obscure town Micah 5.2 And thou Bethlehem-Ephratah though thou be little among the thousands of Judah c. Either therefore because it was such news to see Samuel there they feared he came as a Prophet with some heavy message of Gods displeasure against them or else because he came so unexpectedly and withall so privately and without attendance they feared he had fled from Saul as having happely heard of that which had passed betwixt him and the king related in the former chapter and so were troubled for him and withall perhaps afraid lest Saul should be enraged against them for entertaining him Vers 5. And he sanctified Jesse and his sonnes and called them to the sacrifice That is he appointed them to prepare and sanctifie themselves both legally and spiritually that they might eat of the sacrifices See the note on Josh 3.5 Vers 6. And it came to passe when they were come that he looked on Eliab c. Somewhat is here left to be supposed as necessarily following upon that which is expressed to wit that Samuel had acquainted Jesse with the cause of his coming and that hereupon Jesse brought in his sonnes one by one into some private place whither before they sat down to eat of the sacrifice they had retired themselves for that purpose that he might be anointed whom God had chosen and so when Samuel beheld Eliab the first-born he said to himself Surely this is the man The comelinesse of his person made him think this was he whom God had chosen but herein he was led by his own spirit as Nathan in a like case was when he encouraged David to build a Temple 2. Sam. 7.3 And Nathan said to the King Go do all that is in thy heart for the Lord is with thee and hereby it was the more manifest that it was not Samuel but God that chose David to be King Vers 7.
David did thereupon conclude that doubtlesse he was the man to whom God intended the kingdome whereto he willingly yields and onely seeks to make a covenant with David and therefore we see afterwards also how confidently he spake of Davids being king chap. 23.17 And he said unto him Fear not for the hand of my father Saul shall not find thee and thou shalt be king over Israel c. Vers 14. And thou shalt not onely while yet I live shew me the kindnesse of the Lord c. That is either first the kindnesse which the Lord requires us to shew one to another and which is so pleasing and acceptable to him or secondly the kindnesse which the Lord is wont to shew to his faithfull servants and wherein thou shalt approve thy self like unto God or thirdly the great kindnesse which by covenant made in the Lords presence thou hast bound thy self to shew me And thus whilest David was in an humbled and afflicted estate Jonathan beheld him as king of Israel and so did the believing thief look upon Christ when he hung upon the crosse Luke 23.42 And he said unto Jesus Lord remember me when thou comest into thy kingdome Vers 16. Let the Lord even require it at the hands of Davids enemies And so consequently of me if I keep not covenant but prove an enemy to David Vers 17. And Jonathan caused David to swear again because he loved him As desirous to make a sure and stedfast league with him whom he so dearly loved Vers 18. Then Jonathan said to David To morrow is the new moon and thou shalt be missed c. See the notes vers 5 6. Vers 19. Thou shalt go down quickly and come to the place where thou didst hide thy self when the businesse was in hand and thou shalt remain by the stone Ezel c. According to this Translation of ours the meaning of these words must needs be this that Jonathan advised David that on the third day he should go down to the place where he hid himself at the first and should stay there till he came thither and did by his shooting of arrows according to their following agreement secretly inform him whether he might safely come to his father or no. Now the place intended was doubtlesse that where David hid himself when Jonathan first gave him notice of his fathers purpose to kill him chap. 19.2 Saul my father seeketh to kill thee now therefore I pray thee take heed to thy self and hide thy self c. and therefore Jonathan saith Where thou didst hide thy self when the businesse was in hand because then was the first time when Saul did discover his purpose to kill David As for the stone Ezel that is that sheweth the way which was hard by that place it was probably some stone to direct travellers the way they were to go Vers 20 And I will shoot three arrows on the side thereof c. The reason why Jonathan did not agree to meet with David and so to make known to him how his father stood affected towards him but rather to give him warning thus secretly by shooting of arrows was because he desired to decline as much as might be his fathers jealousie of any intercourse that was betwixt him and David Vers 27. And Jonathan arose and Abner sat by Sauls side and Davids place was empty To wit Jonathan arose to Abner coming to sit down as thereby testifying his respect of him c. It seems that Saul and Jonathan were set down at the table before Abner came and so when he came Jonathan rose as by way of honour to Abner because he was the kings cosin and captain of the host and then Abner sat by Sauls side and Davids place was empty whereby it may appear that as Josephus saith Jonathan sat at the right hand of the king and David used to sit on his left hand as being his sonne in law and so Abner now sitting on that side he was next Saul because Davids place was empty yet the meaning of those words and Jonathan arose may be that Saul being set down in his seat Jonathan arose to sit down at the table by his father Vers 26. Something hath befallen him he is not clean surely he is not clean See the note verse 5. Vers 27. Saul said unto Jonathan his sonne Wherefore cometh not the sonne of Jesse c. This title be gives him the sonne of Jesse sheweth in part his discontent and displeasure against him Vers 30. Thou sonne of the perverse rebellious woman c. As if he had said thou art right thy mothers sonne she hath been alwayes perverse and rebellious and so art thou We need not enquire wherein Jonathans mother had deserved this censure for this is the property of wrathfull persons to spare none in their anger but to speak any thing that may grieve or dishonour the partie against whom their spirit is stirred and therefore he addes also Thou hast chosen the sonne of Jesse to thine own confusion and to the confusion of thy mothers nakednesse that is to the dishonour and shame of thy mother to wit by bereaving her of the honour of having a king for her sonne yea by bringing a stain of dishonesty upon her because if David should succeed in the kingdome and Jonathan be passed by it would imply that Jonathan were illegitimate and base born and so not fit to inherit and that therefore David that was onely Sauls sonne in law was chosen in his room Vers 40. And Jonathan gave his artillery unto his lad That is his quiver bow and arrows Vers 41. And assoon as the lad was gone David arose out of a place towards the south c. When they first agreed that Jonathan should give notice to David how his father stood affected towards him by the shooting of his arrows and the words he should speak to the lad that was sent to fetch them they agreed upon this secret way of giving David intelligence because they thought some body might be present in the field where it was done and hardly could hope for an opportunity to meet and consult together yet when Jonathan had done that and looking about perceived the coast was clear he sent away the lad and then David arose out of a place towards the south that is the place where he had hid himself south-ward of the field where all this had been done and so they had an opportunity beyond their expectation to mourn with one another and conferre together before their parting And they kissed one another and wept one with another till David exceeded His condition being now in the eye of reason most grievous and most miserable CHAP. XXI Vers 1. THen came David to Nob to Ahimelech the Priest c. It is of no great importance to know whether this Nob were that without Jordan in the tribe of Manasseh which is called Nobah Numb 32.42 and Judg. 8.11 or that in the tribe of Benjamin
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
they durst do no other for fear of Abner Ye sought for David in times past to be king over you saith Abner to the Israelites chap. 3.17 And onely the tribe of Judah did generally at this time come into David therefore it is said that for the present he was onely anointed king over the house of Judah Hitherto David had been extremely persecuted by Saul and had endured a great deal of trouble and sorrow but now at last God made good his word and settled him in the throne which he had promised him and herein was David a notable type of Christ who through many sufferings entred into glory he endured the crosse despising the shame saith the Apostle Heb. 12.2 and is set down at the right hand of the throne of God Yea and the voluntary submission of these men to the government of David was a type of the voluntary submission of Christs subjects to his Sceptre according to that propheticall expression Psal 110.3 Thy people shall be willing in the day of thy power Indeed this was the very reason why they anointed David now again at Hebron whereas he had been before anointed by Samuel namely that they might thereby testifie their approbation of that which God had appointed and how freely and cheerfully they did all consent to accept of him as their king and sovereigne And they told David saying That the men of Jabesh-Gilead were they that buried Saul It may well be that David made enquiry after the bodies of Saul and his sonne as intending to have them honourably buried and that hereupon he was told what had been herein done by the men of Jabesh-Gilead Vers 6. And now the Lord shew kindnesse and truth unto you That is may the Lord recompence the kindnesse which you have shewed to Saul by being constantly kind and gracious to you these two words kindnesse and truth are often joyned together in the Scripture to signifie a constant sure hearty kindnesse Vers 7. Your master Saul is dead and also the house of Judah have anointed me king over them This clause is added to shew the reason why he sent this message to the men of Jabesh-gilead to wit because he was now anointed king in Sauls room and he would not have them entertain any thoughts of jealousie that he would bear them any spleen for their kindnesse to Saul but would rather study to requite them for it thus by kindnesse he sought to winne the other tribes to submit to his government Vers 8 But Abner the sonne of Ner Captain of Sauls host took Ishbosheth the sonne of Saul and brought him over to Mahanaim c. To wit that he might there anoint him king in the room of his father Saul as it follows in the next verse And he made him king over Gilead and over the Ashurites and over Jezreel not that of Judah Josh 15.26 but that of Issachar Josh 19.18 and over Ephraim and over Benjamin and over all Israel that is over all the other tribes of Israel except the tribe of Judah that had anointed David Abner was Sauls cousin german for Ner the father of Abner and Kish the father of Saul were brothers and in Sauls time he was the Lord Generall of all his forces fearing therefore that he should be displaced and disregarded if David were king at least that he could not hope for the preferment and favour under David that he might expect under a king of his own kindred and family especially if he were the chief means to make him king he resolved to continue the kingdome if he could in Sauls family and because Mephibosheth Jonathans sonne the heir apparant to Saul was but five years old and now lately lamed in his feet chap. 4.4 therefore he rather thought fit to proclaim Ishbosheth king who was the onely sonne of Saul that was now left except those that he had by his concubines and to that end he took him and carried to Mahanaim which was a citie in Gilead beyond Jordan in the tribe of Gad choosing there at first to settle his new made king either because he had heard of the message which David had sent to the men of Jabesh-gilead and so desired to strengthen himself in those parts lest they should be wonne to fall off to David or else onely because this being one of the remotest parts of the kingdome Ishbosheth might be here safest from Davids party It is indeed evident that Abner knew well enough that David was anointed by Samuel at Gods appointment to succeed Saul in the throne for we see that afterwards in his anger he could tell Ishbosheth that he would translate the kingdome to David even as the Lord had sworn to him chap. 3.9 But what do ambitious Athesticall men care for Gods command He considered at this time that Ishbosheth was his near kinsman and that being but a weak feeble-spirited man he might use him as a scale and in the mean time rule all himself and therefore he made no bones in the pursuit of these his ambitious designes to set up a king contrary to what he knew God had appointed Vers 10. Ishbosheth Sauls sonne was fourty years old when he began to reigne over Israel and reigned two years Some therefore conceive that Ishbosheth took not the kingdome upon him till five years after his fathers decease but I should rather think the meaning of this clause is not that Ishbosheth reigned but two years in all but that he had reigned but two years when Abner led forth an army against David and was overcome by Joab as is related in the sequel of the chapter for had not Ishbosheth reigned longer then two years why is it said chap. 3. vers 1. that there was long warre between the house of Saul and the house of David and why was it seven years and odde moneths ere the rest of the tribes accepted of David for their king Yet some Expositours hold that it was above five years after the death of Saul ere Abner rose up against David and made Ishbosheth king But the house of Judah followed David To wit even after the other tribes had made Ishbosheth king which is doubtlesse noted to the praise of the men of Judah They might well assure themselves that if they still stuck to David it would make a dangerous rent in the kingdome and that would prove the occasion of a civil warre wherein much bloud was like to be shed and yet because it was of Gods appointment that David should be king they are commended for this that they did still hold fast with David leaving the event for other things to God Vers 12. And Abner the sonne of Ner and the servants of Ishbosheth the sonne of Saul went out from Mahanaim to Gibeon To wit to make warre against David as is evident in the sequel of the story Vers 14. And Abner said to Joab Let the young men now arise and play before us c. The meaning of this
or else to imply the same concerning the rest before named and that he had these children in Hebron by his wives besides those which he had by his concubines 1. Chron. 3.9 Vers 7. And Ishbosheth said to Abner Wherefore hast thou gone in unto my fathers concubine It is not expressed that Abner had lien with Rispah his fathers concubine but onely that Ishbosheth charged him with it and therefore we cannot say whether it were so indeed or whether Ishbosheth out of some groundlesse jealousie or false report did onely suspect it was so But however most probable it is that Ishbosheths discontent was not onely because he took it to be a dishonour to his father that his servant should lie with his concubine but also especially because he apprehended it was out of some close and secret affectation of the kingdome It seems that the taking of the deceased kings wives or concubines was in these times esteemed dangerous for the raising of the spirits of those that did it to seek the crown and that therefore it was judged fit that the succeeding king should take all the wives and concubines of his predecessour the deceased king into his power whence was that which the Lord by the Prophet Nathan said to David chap. 12.8 I gave thee thy masters house and thy masters wives into thy bosome c. and therefore as Solomon conceived of Adonijahs desiring Abishag for his wife who was Davids concubine to wit that he did it out of an ambitious affectation of the kingdome 1. Kings 2.22 So did Ishbosheth conceive of Abners going in to Rispah Sauls concubine namely that he had therein some plot by degrees to thrust him out and to wind in himself to be king in his room and therefore charged him so sharply with it Vers 8. Am I a dogs head which against Judah do shew kindnesse this day unto the house of Saul c. By this answer of Abners to Ishbosheth we cannot conclude neither whether he were guilty or no of that which Ishbosheth had charged him with for the meaning of these words may be either that he thought himself greatly wronged that Ishbosheth should suspect him for or accuse him of such a foul fact as this of committing whoredome with his fathers concubine or else that he took it in high disdain that Ishbosheth should esteem so meanly and basely of him as to make such a matter of it and to take it to be so great a disparagement and dishonour both to him and to his father that he should go in to one of his fathers concubines But yet I conceive it more probable that the last of these was Abners meaning First because that phrase Am I a dogs head doth rather import the worthlesnesse of his person then his lustfulnesse in that fact he was charged with as some would have it for so we see the like phrase is used elsewhere as 1. Sam. 24.14 After whom dost thou pursue saith David to Saul after a dead dog after a flea c. 2. Sam. 9.8 What is thy servant that thou shouldest look upon such a dead dog as I am saith Mephibosheth to David and secondly because that which Abner here alledgeth concerning his siding with him against the house of Judah must needs be alledged to shew how little cause he had so to vilifie him by whose means he was made king and had been hitherto supported in his kingdome and in whose power it was if he pleased to deliver him up into the hands of David So that it seems by this answer of Abners that he did purposely wave the making any reply to the fact he was charged with either by denying or justifying of it and onely quarrelled that Ishbosheth should think so meanly of him as to take it for such a disgrace to his family whether it were true or false that he should lie with one of his fathers concubines Am I saith he a dogs head that thou chargest me to day with a fault concerning this woman Vers 11. And he could not answer Abner a word again because he feared him From this which is here said of Ishbosheth some Expositours conclude that he was a poore and low-spirited man and the rather because they observe too that he alone of all the sonnes of Saul went not forth to warre against the Philistines when Saul and his sonnes were slain But indeed considering what exceeding power these men had amongst the people that commanded in chief over the Militia it is no wonder that he should be so daunted when Abner in a rage answered him so insolently and threatned him openly with revolting to David Nor could it be concluded from hence alone that he was a man of no great metall and courage for even David himself upon the same ground was overmuch awed with Joabs power and durst not do to him what otherwise he would have done vers 39. I am this day weak though anointed king and these men the sonnes of Zeruiah be too hard for me Vers 12. And Abner sent messengers to David on his behalf saying Whose is the land c. This clause in Abners message to David Whose is the land might be meant two severall wayes to wit either to intimate that he had the land of Israel in his power and could as he pleased either settle it upon the house of Saul or remove it to David or else to imply that he did now acknowledge that the land did indeed belong to David whom God by Samuel had anointed to be king over Israel and that therefore he was now willing to transferre the kingdome to him onely he desired that he would first assure him that he would pardon all that was past and upon good conditions make a league with him And thus he pretended to come in to David merely because the land was his and the kingdome his by Gods appointment when indeed he did it merely to be revenged on Ishbosheth and to procure peace and perhaps advancement too for himself even as many men in these dayes of the Gospel come unto Christ pretending they do it for the truths sake when indeed they seek themselves onely in some carnall respects as Abner did Vers 13. Thou shalt not see my face except thou bring Michal Sauls daughter when thou comest to see my face Though she had lived many years with another husband yet Davids earnestnesse to have her restored to him and that with a purpose to have her live with him again as his wife as she did needs not seem strange to us if we consider first that she was his first wife and had been faithfull to him in preserving his life 1. Sam. 19.11 12. and had been forced by her father to marry this man when David was fled 1. Sam. 25.44 secondly that David could no way better shew his love to her then by rescuing her from the sinne and infamy of living in adultery with another man thirdly that it might be in policy a matter
his mind was all should be put to the sword not so much as the blind and the lame should be spared and that because he had been upbraided with them but according to the second Exposition of that speech of the Jebusites that it is meant of their blind and lame gods which may seem the more probable because here the Jebusites and the blind and lame are distinguished from each other who so smiteth the Jebusites and the blind and the lame the meaning of this clause is more evident to wit that these their idol-gods were abhorred of David and that he would utterly destroy them Wherefore they said the blind and the lame shall not come into the house That is it grew to be a Proverb to wit the blind and the lame shall not come into the house They that understand that speech of the Jebusites vers 6 Except thou take away the blind and the lame thou shalt not come in hither of the blind and lame amongst the people find it somewhat difficult to give the sence of this Proverb Some conceive that against those that were confident of keeping any fort which they could not keep or generally that bragged of any thing which they could not effect this used to be objected as a Proverb the blind and the lame shall not come into the house that is take heed your confidence prove not like that of the Jebusites or if you do it it must not be by the blind and the lame as the Jebusites thought to defend their walls or take heed that be not done to you which you threaten against others as David cast out the blind and lame which should have kept out him others think that the people did thus insult over the Jebusites your blind and lame that should have kept out us are never likely to enter again into this fort or that David did indeed make this order as a perpetuall monument of this victory that neither blind nor lame should enter his pallace called the citie of David but did Mephibosheth think we never enter it But now if we understand that speech of the Jebusites vers 6. of their idol-gods then the meaning of this Proverb is plain to wit that no blind nor lame gods should be tolerated in the Temple or in the citie or any where amongst them that were the people of the everliving God Vers 9. And David built round about from Millo and inward This Millo was the town-house in the citie of David where the people had their solemn assemblies or rather some tower or fortresse and place of munition belonging to the citie for 2. Chron. 3.5 it is said of Hezekiah that he repaired Millo in the city of David and made darts and shields in abundance and we see there was the like place in Shechem or near unto it Judg. 9.6 And all the men of Shechem gathered together and all the house of Millo and went and made Abimelech king Now from thence inward onely David is said to have built because the rest of the citie without Joab repaired 1. Chron. 11.8 And he built the citie round about even from Millo round about and Joab repaired the rest of the citie Vers 11. And Hiram king of Tyre sent messengers to David and cedar trees and carpenters c. This may be inserted here either with reference to that which is related in the foregoing verse concerning the continuall increase of Davids glory and greatnesse David went on and grew great and so though hitherto we reade of no Embassie that any of the neighbouring kings sent unto him yet now Hiram king of Tyre sent messengers unto him to wit to congratulate his settling in the kingdome or else to the last words of the former verse and the Lord God of hosts was with him to wit as an effect of Gods favour the Lord being with him even Hiram though a stranger shewed him great respect and kindnesse howsoever we may surely conclude that it was upon Davids request that he sent in these Cedar trees and Carpenters and Masons it seems that when Hiram sent his Embassadours to David David took this occasion to desire of Hiram both Cedar trees and workmen to build him an house because there was plenty of Cedar trees in Lebanon which was the greatest part at least in his dominion and the Tyrians were esteemed the most excellent workmen that were both in wood and stone and so the king of Tyre fulfilled his desire and indeed the like is clearly expressed concerning Solomon 1. Kings 5.1 2 3. Vers 12. And David perceived that the Lord had established him c. That is he saw it by daily experience the spirit of the Lord withall inwardly perswading his heart that it was so Vers 13. And David took him moâ— concubines and wives c. Which was expressely against the Law of God concerning the kings of Israel Deut. 17.17 Neither shall he multiply wives to himself that his heart turn not away Vers 14. Shammua and Shobab c. This Shammua is called Shimea 1. Chron. 3.5 and so also Elishua vers 15. Elishamah 1. Chron. 3.6 and Eliada vers 16. Beeliada 1. Chron. 14.7 Vers 17. But when the Philistines heard that they had anointed David king over Israel all the Philistines came up to seek David Whilest there were civil warres betwixt David and Ishbosheth they were content to stand by and look on but when they saw the people generally to submit to the government of so puissant a Prince and that he had driven out the Jebusites from Jerusalem and that the king of Tyre had made a league with him they thought it was time then for them to oppose him and what they could to hinder the growth of his Royall power And David heard of it and went down to the hold To wit there to muster and arm his souldiers that then he might go out against the Philistines 1. Chron. 14.8 And when the Philistines heard that David was anointed king over all Israel all the Philistines went up to seek David and David heard of it and went out against them It may be meant of any strong fort but most probably we may think that it was some fort nigh the Philistines convenient for the keeping of them in that they might not invade the land of Israel Vers 18. The Philistines also came and spread themselves in the valley of Rephaim Or the valley of the giants which was in the border of Judah Josh 15.8 Vers 20. And David came to Baal-perazim c. A place so called because of the victory here obtained whither the Philistines were now come up from the valley of Rephaim 1. Chron. 14.11 So they came to Baal-perazim and David smote them there then David said God hath broken in upon mine enemies by mine hand like the breaking forth of waters therefore they called the name of that place Baal-perazim and so much is expressed in the following words of David the Lord hath broken forth upon mine
God should plead against us with his great power as Job speaks chap. 23.6 it would soon grind us to powder but his purpose in smiting his children is onely to amend and not to destroy and therefore he doth it with great moderation and pitie Vers 15. But my mercy shall not depart away from him c. That is I will not cast him off from being king as I did Saul It is not that mercy which is the portion of Gods redeemed ones of which the Lord saith here that it should not depart away from Solomon as he took it from Saul for Saul never had any share in this mercy and where God affords this mercy he never takes it away But the mercy here spoken of is onely that of continuing the kingdome to him this mercy the Lord saith should not depart from Solomon he would not utterly cast him off from being king as David had seen Saul cast off whence is that last clause whom I put away before thee Vers 16. And thine house and thy kingdome shall be established for ever before thee c. These words before thee are added because his kingdome should be established in him unto the day of his death and should whilest he yet lived be settled upon his sonne and so should continue in his posterity they seeing and enjoying it till the coming of Christ in whom it should be established for ever Vers 17. According to all these words and according to all this vision so did Nathan speak unto David And herein did Nathan approve his integrity and fidelity he was not ashamed at Gods command to unsay and recant what he had formerly said and to contradict the counsel which himself had given to David ver 3. And Nathan said to the king Go do all that is in thine heart for the Lord is with thee Vers 18. Then went king David in and sat before the Lord c. That is he went into the tent where the ark was and continued there before the Lord for the Hebrew word here used signifies as properly and usually to remain and abide in a place or at a thing as to sit as Gen. 27.44 Lev. 14.8 1. Sam. 1.22 and 20.19 I deny not but that perhaps David might in these his private soliloquies even sitting as elsewhere walking and lying in his bed powre forth his soul unto the Lord in prayer as Moses prayed sitting Exod. 17.12 But Moses hands were heavy and they took a stone and put under him and he sat thereon and Elijah 1. Kings 19.4 But he himself went a dayes journey into the wildernesse and came and sat down under a juniper tree and he requested for himself that he might die and said It is enough now O Lord take away my life But the more probable opinion is either that by this word sat is meant tarried before the Lord or else that he at first sat down in the tabernacle and meditated of Gods goodnesse and mercy to him and afterwards addressed himself to pray unto the Lord that kneeling as the greatest of Gods servants were wont to do Psal 95.6 O come let us worship and bow down let us kneel before the Lord our maker 1. Kings 8.54 It was so that when Solomon had made an end of praying all this prayer and supplication unto the Lord he arose from the altar of the Lord from kneeling on his knees with his hands spread up to heaven Vers 19. And is this the manner of man O Lord God That is this is not the manner of man And some Expositours understand this thus that the settling of such blessings as God had promised upon his posterity was not according to the law of nature that children should inherit the estates and honours of their parents but of Gods mere grace and good will to them But there is more I conceive then this intended in these words David having acknowledged the great goodnesse of God in promising the kingdome to his seed after him and especially in assuring him that his seed should be the Sonne of God and should rule over his people for ever he breaks forth at length into an admiration of this wonderfull goodnesse and mercy of God And is this the manner of man O Lord God thereby implying either that it was not the manner of man to afford such favour of mere grace above all desert or to deal so freely and familiarly with those that are beneath them as God had dealt with him or else that this goodnesse and mercy of God especially in giving his own Sonne to be made man that he might redeem them to himself that were before the enemies of God and the slaves of Sathan and so rule over them as his own peculiar people was far above the mercy that could be expected from the most gracious and mercifull man or else that poore base man could not be in any degree worthy of such mercies as those were nor indeed capable of them according to the ordinary condition of man and so is this place parallel with that Psal 8.4 What is man that thou art mindfull of him or the son of man that thou visitest him which the Apostle applies particularly to Gods mercy in the incarnation of his onely begotten sonne and the advantages and honour that redound to man by this and by the work of our redemption performed by him Heb. 2.6 c. Vers 20. And what can David say more unto thee for thou Lord God knowest thy servant The first clause here And what can David say more unto thee may be understood two severall wayes either that David knew not how to ask more then God of his own free grace had promised him and was ready to conferre upon him and indeed as this passage of Davids prayer is expressed 1. Chron 17.18 it seems best to bear this sense And what can David speak more to thee for the honour of thy servant But then the meaning of the next clause is this For thou knowest thy servant that is thou knowest what is good for me thou knowest my wants and desires better then I can discover them to thee according to that of our Saviours Matth. 6.8 Your father knoweth what things ye have need of before ye ask them or else that he was not able to expresse how highly he esteemed of that goodnesse and mercy he had shewne to him and then the next words for thou Lord knowest thy servant are added to imply that God knew well enough the motions and desires of his heart to praise his name though with his tongue he was not able to expresse them Vers 21. According to thine own heart hast thou done all these great things to make thy servant know them That is of thine own free grace hast thou made all these glorious promises to me and mine that thy servant might know what thou meanest to do for him and his in time to come Vers 23. And to do for you great things and terrible
her brother both by father and mother who thereupon did what he could to pacifie her Hold now thy peace saith he my sister he is thy brother regard not this thing as if he should have said his shame will be the shame of us all and therefore be silent and thus he endeavoured to say something to appease her sorrow for the present though himself were even at the same time highly enraged at what his brother had done and fully resolved to be revenged on him Vers 21. But when king David heard of all these things he was very wroth This is noted as an inexcusable weaknesse in David when he heard how Amnon had ravished his sister and considered that he had made use of him to get his sister into his hands that he might defile her he was highly enraged at it but for all this his anger he let him passe unpunished for what a poore punishment was the cheeks or frowns of a father for such a foul abomination Vers 22. And Absalom spake unto his brother Amnon neither good nor bad c. To wit concerning this abuse of his sister as knowing this to be the best way to accomplish the revenge he intended Had he quarrelled with Ammon or shown himself discontented this would have made Amnon the more jealous and wary of him whereas now by carrying the matter so smoothly as he did Amnon feared nothing and so fell easily into the snare he had laid Vers 23. And it came to passe after two full years that Absalom had sheepshearers c. When Absalom after two years waiting saw well there would be no course taken against Amnon by David their father the Lord having in this given him up to the inordinate love of his children that Absalom provoked hereby David might be now punished with the sword also and hoped that now they might think that Absalom had forgotten that which Amnon had done to his sister he resolved to take this occasion of his sheep-shearing feast to invite his brother home to his house intending there to kill Amnon Vers 24. Behold now thy servant hath sheep-shearers Let the king I beseech thee and his servants go with thy servants Doubtlesse the chief reason why Absalom invited all his brothers to his sheep-shearing feast yea and his father too was that Amnon might not suspect any thing yet it may well be also as some expositours have noted that he desired his father should have been an eye witnesse of the tragicall execution of his incestuous darling because he had all this while forborn to punish him and yet at this time was David so tender over this his ungracious sonne that he would not go with his servants to his feast onely lest they should be too chargeable to him as it is expressed in the following words Nay my sonne saith he let us not all now go lest we be chargeable unto thee Vers 25. And he pressed him howbeit he would not go but blessed him That is he desired the Lord to be with him and so sought to dismisse him Vers 27. But Absalom pressed him that he let Amnon and all the kings sonnes go with him It vvas strange that neither Amnon nor David should suspect any thing vvhen Absalom vvas so earnest to have Amnon come to his house that he would not take a deniall of his father but pressed him till at last he consented to it but when the Lord means to correct his children or to punish wicked men he is wont thus to take away their wisdome and understanding from them so that they shall not see the danger approching though never so evident but shall go on as blind men into a trap when any body that had their eyes in their heads might easily discern it Vers 28. Mark ye now when Amnons heart is merry with wine and when I say unto you Smite Amnon then kill him c. David by making Uriah drunk sought to hide his sinne and now Absalom by causing Amnon to drink sought to accomplish the murther of his brother because he had formerly defiled his sister for doubtlesse the revenging of his sister Tamars rape was the chief thing that drew on Absalom to this bloudy fact though withall his ambitious desire of the Crown might help forward this resolution of cutting off his elder brother Vers 29. And every man gat him up upon his mule and fled Hereby it appears though the Israelites were forbidden to suffer the cattel of divers kinds to engender together Lev 19.19 yet they might use the cattel so engendred for such mules were of which see the note Gen. 36.24 Vers 32. And Jonadab the sonne of Shimeah Davids brother answered and said Let not my Lord suppose that they have slain all the young men the kings sonnes c. This Jonadab was the main cause of Amnons ravishing his sister and consequently also of Absaloms murdering Amnon as is noted in the beginning of this chapter yet we see here how smoothly and impudently he could now talk of Amnons forcing his sister Tamar which he had plotted and contrived as if he had no way been concerned in the businesse Vers 37. And went to Talmai c. His mothers father chap. 3.3 Vers 39. And the soul of king David longed to go forth unto Absalom c. That is he began to desire his return again and had it not been for shame he could have found in his heart to have gone himself and fetched him home because his conscience told him it was not fit he should shew such favour to his own child being guilty of so foul a murder he was ashamed and afraid to do it but in the mean season his heart yearned after him his grief for his other sonne time by degrees had worn away and so now he began to wish that he had his Absalom at home again with him onely he knew not how he should with his credit bring it about CHAP. XIV Vers 1. NOw Joab the sonne of Zeruiah perceived that the kings heart was towards Absalom c. In seeking to fetch home Absalom Joab knew well that he should gratifie him that was now in the eye of all men the heir apparent to the crown and kingdome of Israel but the main thing that moved him was as here is said that he saw David enclined to it though he were restrained by the conviction of his own conscience for had he not found David desirous of his return he would hardly have ventured to displease David that he might curry favour with Absalom and therefore we see vers 28.29 when David would not see the face of Absalom Joab would not come at him neither Vers 2. And Joab sent to Tekoah and fetcht thence a wise woman and said unto her I pray thee feigne thy self to be a mourner c. This Tekoah was a citie of Judah 2. Chron. 11 5 6. the very same where the prophet Amos lived Amos 1.1 The words of Amos who was amongst the
it is said he was before he died 1. Kings 1.1 therefore indeed the most of Expositours do otherwise compute these fourty years as that it is meant of Absaloms age or of the fourty years from the anointing of Saul or of the fourty years of the current Jubilee c. of which all that I can say is this namely that there are onely two of these wayes of accounting these fourty years that have any great shew of probability in them first that of those that account from Davids first anointing 1. Sam. 16.13 and secondly that of reckoning them from the first setting up a king amongst them which was when Saul was anointed and indeed upon such a remarkable change in the government of the commonwealth of Israel as that was it may well be that they used still to reckon the years from that observable change as they have done in many other kingdomes upon the like occasion Vers 10. But Absalom sent spies throughout all the tribes of Israel c. The meaning of this is that at the same time when he had plotted his journey to Hebron when he intended amongst his conspiratours to be anointed king he appointed also certain men as spies to go severally into all the tribes of Israel who were to search and to sift the hearts of the people in all places and to prepare and fit them for this change and at the set time agreed upon between them to wit when he was to be anointed king at Hebron upon the sound of trumpets they were to say Absalom reigneth in Hebron As soon saith he as ye hear the sound of the trumpet then ye shall say Absalom reigneth in Hebron whereby is meant either that upon the sounding of the trumpets in every tribe these spies should make known the reason of it to the people namely that it was because Absalom was made king in Hebron in stead of his father that so then the people mighty cry out as is usuall at such times God save king Absalom or rather that when the people were summoned by the sound of the trumpet to come to Hebron then these spies should make known the cause why they were called together to wit because Absalom in Hebron was newly crowned king Vers 11. And with Absalom went two hundred men out of Jer usalem that were called and they went in their simplicitie c. That is being invited to the feast of Absaloms peace-offerings they went in the simplicitie of their hearts merely as invited guests not knowing any thing of the plotted conspiracy but why would Absalom invite such of whom he could have no assurance whether they would further his designes or no I answer that severall reasons might induce him hereto to wit first because he knew that the people generally favoured him and therefore hoped that when they came thither and saw what was done they would soon approve of it and joyn in the conspiracy secondly because however if they proved firm to his father then his fathers party would be weakned by drawing so many out of the citie that would there have taken his part against Absalom and thirdly because by inviting such known faithfull men that meant no ill his plot intended would be the better concealed Vers 14. Arise and let us flee for we shall not else escape from Absalom c. David was a man of great courage the fort of Zion where he now was was a place of great strength bands of garrison souldiers he had that attended him as his guard the Cherethites Pelethites and Gittites that were experienced souldiers and men of tried valour and many of the people there were too that were very faithfull to him and yet when he heard that the hearts of the Israelites were generally for Absalom he would not stay in Jerusalem but fled presently away and he gives two reasons for it one lest Absalom should surprize him and the other lest the citie Jerusalem should be smitten whilest some stood for him and some for his sonne Absalom which rather then he would hazard he resolved to flee abroad and cast himself there upon the providence of God make speed saith he to depart lest he overtake us suddenly and bring evil upon us and sâ—te this citie with the edge of the sword by the third Psalme which David penned at this time the title of it is A Psalme of David when he fled from Absalom his sonne it is clear that he was greatly cheared with the hope of Gods help I will not â—aith he be afraid of ten thousands of people that have set themselves against me round about though remembring that the Lord had threatned to raise up evil against him out of his own house this might make him the more subject to be frighted and terrified yet it seems at other times he encouraged himself in the Lord his God so that his fleeing was onely because he saw that to be the safest and surest way both for his own preservation and the good of the citie he saw the people were divided in every place some holding with him and some with the traitour his sonne what party his sonne had in the citie as yet he knew not and should the adverse party prevail he might by them he delivered up to his sonne Absalom and the citie in that dissention might be utterly ruined and therefore that he might have time to discover how the people stood affected and to use some means to defeat his sonnes attempts he judged it best for the present not to trust himself in Jerusalem but to encamp abroad in the fields and desarts Vers 16. And the king left ten women which were concubines to keep the house It is hard to say what Davids intention was in leaving these his concubines to keep his house and indeed the lesse cause there was for it the more evident it was that there was an over-ruling providence of God in it for the effecting of that which he had threatned against David chap. 12.11 I will take thy wives before thine eyes and give them to thy neighbour and he shall lie with thy wives c. but yet the most probable conjecture is that he left them there to secure his palace not that he thought they were able to guard his house against Absalom and his crew but that he conceived that Absalom would not for shame cast them out because they were women and because they were his fathers wives so that if he had any regard to his father he would not use them despitefully for his fathers sake Vers 17. And the king went forth and all the people after him and tarried in a place that was farre off That is being gotten away some reasonable distance from the city there he stayed a while to wait for those that would come out to him and that he might observe the wayes and courses which the rebels would take Vers 18. And all his servants passed on besides him and all the Cherethites and all the
Sion and being therefore conscious to themselves of much ingratitude against their sovereigne and fearing withall his just displeasure against them they durst not think of going forth to meet him David therefore by the priests who had stayed all this while in Jerusalem sends them word how ready he was to pardon and forget all that was past Why are you the last to bring the king back to his house and assures them that his affection to them was singular as being his brethren of the same tribe with himself Ye are my brethren ye are my bones and my flesh and acquainting them what he had heard concerning the resolution of the other tribes warns them to take heed that they were not the last in fetching home their king that had cause to be the first and thus was David a notable type of Christ who doth also fetch in rebels to God by proclaiming the tidings of mercy to them the terrours of the Law may scare sinners and make them desire if it were possible to runne away from God but it is the tender of grace in the Gospel that makes them come in and submit themselues Vers 13. And say ye to Amasa Art thou not of my bone and of my flesh c. David doubting that Amasa despairing of the pardon of his offence might draw from him a great part of the strength of Israel now under his command he sent particularly to him both to assure him that he was ready to receive him into his favour again and to give him the respect of a near kinsman for he was indeed his sisters sonne 1. Chron. 2.16 17. and also to proffer him the place of captain of the host the place which Absalom had given him and which Joab now enjoyed and had long since purchased by his valour 1. Chron. 11.6 God do so to me and more also if thou be not captain of the host before me continually in the room of Joab and thus did David seek both to satisfie Amasa and winne him to come in and withall to weaken the excessive power of Joab who had alwayes carried himself too too insolently towards him and had now lately much provoked him both by slaying Absalom against his expresse command and speaking so roughly and rudely to him when he was in heavinesse lamenting his death Vers 14. And he bowed the heart of all the men of Judah even as the heart of one man c. Some understand this of Amasa that upon this promise made to him by David he presently inclined the hearts of all the men of Judah to David so that unanimously they sent to the king their desire that he should return to Jerusalem again and the tender of their fealtie and alleageance to him as in former times but I rather think with others that this is spoken of David and that it is mentioned as the happy effect of this his wise and gentle carriage of himself both towards the men of Judah in generall and Amasa in particular namely that herewith he bowed the heart of all the men of Judah to desire unanimously to settle him again in the throne it might have cost a great deal of bloud to have subdued them by force but by these tenders of grace he bowed their hearts to him even according to his own desire Vers 17. And they went over Jordan before the king That is before the king came over to wit to meet him there on the other side and to fetch him over Vers 20. I am come the first this day of all the house of Joseph to go down to meet my Lord the king It may be justly questioned why Shimei who was of the tribe of Benjamin chap. 16.5 should here say I am come the first this day of all the house of Joseph but to this two answers may be given which have good evidence of reason in them to omit others that are not so satisfactory as these are to wit first that hereby is meant that he was the first of all the tribes of Israel that came to the king as considered apart from the tribe of Judah the Scripture is wont ordinarily to divide the tribes into Judah and Israel and the tribes of Israel so reckoned a part from Judah are usually called Ephraim because that was the chief of those tribes as Esa 7.2 Syria is confederate with Ephraim and the house of Joseph Psal 80.1 Give eare O shepherd of Israel thou that leadest Joseph like a flock and Zach. 10.6 I will strengthen the house of Judah and I will save the house of Joseph and so here in the same regard all the tribes of Israel as distinguished from Judah are comprehended under these words the house of Joseph or secondly that hereby is meant that he was come before any of the house of Joseph I am come the first this day of all the house of Joseph that is I am come before any of the tribes of Israel and because indeed where Judah and Israel or the house of Judah are distinguished in the Scriptures Benjamin is usually reckoned with Judah therefore many Expositours do rather approve of this last resolution of this doubt Vers 22. And David said What have I to do with you ye sonnes of Zeruiah that ye should this day be adversaries unto me That is that you should advise me to that which may prove so exceeding prejudiciall to me my adversaries could not wish me more hurt then this which you advise may bring upon me For do not I know that I am this day king over Israel That is am I not this day reestablished again in my kingdome which I had in a manner lost and would it be convenient to damp the joy of this day with shedding bloud or would it be safe to beat off them that begin now to submit themselves and to endanger my yet unsettled estate by shewing such severitie to him that first stooped and acknowledged his fault and should not Gods mercy in restoring me to my kingdome induce me to shew mercy to others Vers 23. Therefore the king said unto Shimei Thou shalt not die and the king sware unto him Yet at his death he gave Solomon charge to put him to death 1. kings 2.9 his hoar head bring thou down to the grave with bloud as perswading himself happely that therein he should not break his oath first because he sware onely for himself that he would not put him to death I sware to him by the Lord saying I will not put thee to death secondly because he did not as it may seem absolutely enjoyn his sonne to put him to death for this fact but to take some other occasion to do it for so much those words seem to imply which there he useth thou art a wise man and knowest what thou oughtest to do unto him namely that if he watched and observed him well his malice and wickednesse would break forth and give occasion enough in somewhat or other to proceed against him
in a way of justice and so then he might punish him for all together Vers 26. And he answered My Lord O king my servant deceived me for thy servant said I will sadle me an asse c. To wit in that when Mephibosheth had told him that he would have an asse sadled that he might ride to the king he took away the asses and went secretly to David leaving him behind a poore lame man no way able to help himself Vers 28. For all of my fathers house were but dead men before my Lord the king c. That is we were in thy power thou mightest have put us all to death and enough thou hadst been provoked by our family especially by the attempt which Ishbosheth made and therefore saith he what right have I yet to cry any more unto the king that is what cause have I therefore to complain though that which was given me when there was so little cause for it be now taken away Vers 29. And the king said unto him Why speakest thou any more of thy matters I have said Thou and Zâ—ba divide the land Some understand this thus as if he had said thou needest say no more I believe and approve thy excuse the latter sentence given upon Ziba's slander to wit that he should have thy land I recall and do reestablish my former which was that thou and Ziba divide the land that is that Ziba shall occupy the land to halves for thy use for this they conceive was the order which David appointed at first chap. 9.10 to wit that Ziba should till the land c. and then he should have â—alf the encrease for his cost and labour and the other half Mephibosheth should have and that this David did now again establish and that therefore David useth these words I have said as having respect to his first order But most Expositours do farre otherwise understand this sentence and I think rightly to wit that David as still scarce fully satisfied concerning Mephibosheth and not willing to give any discontent to Ziba especially at this time pretended haste that he had not leisure to examine the businesse any further and therefore at all adventures resolved to go a middle way and so to determine it thus that they should divide the land betwixt them I have said that is this I decree and it shall not be altered thou and Ziba divide the land and indeed if this were not the meaning of his words why should Mephibosheth have answered David to shew himself contented vers 30. Yea let him take all forasmuch as my lord the king is come again in peace c. It is indeed very strange that David so good and just a king should passe such an unjust sentence especially against Mephibosheth the sonne of his beloved Jonathan with whom he had made a solemn covenant that he would shew kindnesse to him and to his seed after him for first the tale that Mephibosheth told was in it self very fair and probable secondly even the poor plight wherein he was for he had neither dressed his feet nor trimmed his beard nor washed his clothes since the king went from Jerusalem made his report of the businesse the more credible there being no appearance in this of one that affected to be king of Israel as Ziba had slandered him and thirdly Ziba's being present and not answering a word to what Mephibosheth said made the truth of this charge unquestionable but it seems David was loth to displease Ziba by taking back from him all that he had given him especially at this time when he was so desirous to endear himself to every body as much as he might and therefore he hoped to salve all by appointing them to divide the land between them Vers 33. And the king said unto Barzillai Come thou over with me and I will feed thee with me in Jerusalem Thus David was carefull to requite those that had shewed him kindnesse in his affliction and so will Christ remember their love and requite their kindnesse abundantly that afford any help or relief to him or to his poor members Matt. 25.34 35. Come ye blessed of my father inherit the kingdome For I was an hungry and ye gave me meat I was thirsty and ye gave me drink c. Vers 40. And all the people of Judah conducted the king and also half the people of Israel That is those of Israel that had stuck to the king in the warre and fell not from him and such as were since come and were reconciled to him as that thousand of Benjamin vers 17. yet the precise half is not to be understood but onely a part to wit that they were not so wholly there as the men of Judah were Vers 43. And the men of Israel answered the men of Judah and said We have ten parts in the king c. To wit as being ten of the twelve tribes for the men of Benjamin were with Judah And the words of the men of Judah were fiercer then the words of the men of Israel c. To wit when they answered this objection of the men of Israel they did not seek to appease the Israelites of the ten tribes but when they came to reply upon them their language was fiercer and rougher then the others had been CHAP. XX. Vers 1. ANd there happened to be there a man of Belial whose name was Sheba c. As bones new set are easily put out again so a people that have broken out into sedition and newly quieted if they be not very charily handled are apt upon every light occasion to make a new insurrection and so it was now with the Israelites for by occasion of the quarrell between them and the men of Judah mentioned in the latter end of the foregoing chapter Sheba the sonne of Bichria man of Belial as he is here termed concerning which see the note Deut. 13.13 perswaded the Israelites presently to cast of Davids government and the motion he made they as readily embraced We have saith he no part in David neither have we inheritance in the sonne of Jesse in which words though it may seem he alluded to some phrase of speech usuall amongst the Israelites when they disclaimed their interest in any thing and therefore we see the ten tribes used the same form of speech when they revolted from Rehoboam 1. Kings 12.16 The people answered the king saying What portion have we in David neither have we inheritance in the sonne of Jesse c. Yet withall he intimates the reason why they should no longer be Davids subjects namely because they were sleighted as if they had no part in the king and therefore saith he what is the sonne of Jesse to us let the men of Judah enjoy him wholly to themselves and let us choose a king of our own his scornfull speaking of David shews that as a Benjamite he still grudged at the removing of the kingdome from their tribe in the
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
reared and sacrifices offered thereon which was doubtlesse to teach them that there was no way to obtain the pardon of their sinne and the removall of their present judgement but by faith in that propitiatory sacrifice which their promised Messiah was to offer up for them but why was this altar appointed to be reared in the threshing floore of Araunah the Jebusite I answer first to intimate the end of this sacrifice to wit that it was to stay the plague that it might go no further there it was that the Angel appeared in a visible shape with a drawn sword 1. Chron. 21.15 The Angel of the Lord stood by the threshing floore of Ornan the Jebusite thither therefore David was sent to rear up an altar and to offer sacrifices secondly because of Davids fear the Lord having a gracious respect herein to the sad condition of his poor servant which we find expressed 1. Chron. 21.29.30 The tabernacle of the Lord which Moses made in the wildernesse and the altar of tht burnt offerings were at that season in the high places at Gibeon But David could not go before it to enquire of God for he was afraid because of the sword of the Angel of the Lord that is he durst not give over interceding there to go unto Gibeon for fear of the slaughter that might be made in the interim by the sword of the Angel amongst the inhabitants of Jerusalem or else he was so weakened with the terrour of seeing the Angel with a drawn sword that he was not able to go thither and when he could not go to Gibeon what place was then sitter to reare an altar in then that where the Angel appeared with a drawn sword thirdly to signifie the calling of the Gentiles for Araunah being of the stock of the Jebusites though doubtlesse at present a proselite that is one that was converted to the faith of Israel the Lords appointing David to rear an altar in his threshingâ—floore did notably shadow forth that the day should come when God would dwell amongst the Gentiles and be worshipped by them and fourthly because God had determined in this very place to have the Temple built as is evident 2. Chron. 3.1 Then Solomon began to build the house of the Lord in Jerusalem in mount Moriah where the Lord appeared unto David his father in the place that David had prepared in the threshing floore of Ornan the Jebusite and so the Lord would have this place consecrated as it were and endeared to the people by the sacrifice that procured so great a blessing for them as was the staying of this raging pestilence Vers 22. Behold here be oxen for burnt sacrifices and threshing instruments and other instruments of the oxen for wood In 1. Chron. 21.23 there is added that he offered him also his wheat for a meat-offering Lo I will give thee the oxen also for burnt-offerings and the threshing instruments for wood and the wheat for the meat-offering I give it all partly because of the terrour he was stricken into by seeing the Angel with the drawn sword for as it is noted before from 1. Chron. 21.20 both he and his sonnes had seen the Angel and hid themselves and partly because he was told that the altar and sacrifices intended were for the removing of that heavy judgement that lay now upon the people in stead of selling he proffered to give unto David not the threshing floore onely but the oxen also the threshing instruments wheat and all not caring how much he gave for so good a use Vers 23. All these things did Araunah as a king give unto the king The most Expositours do hereupon inferre that this Araunah had been king of the Jebusites and embracing the faith of Israel was content to live as a private man and to let David reigne as king in Jerusalem and indeed in the Hebrew it is All these things did Araunah a king give unto the king but this ground methinks is not sufficient to warrant this conceit rather I conceive this expression is used by way of extolling the bounty of Araunah that he did herein as it were match David the king in bounty carried himself more like a king then a private subject in this his princely bounty Vers 24. And the king said unto Araunah Nay but I will surely buy it of thee at a price c. Some conceive that David would needs give the full price for these things because he would not take away that which was anothers to give unto God as knowing well that sometimes a kings request is in effect a command that subjects do often give what they would not part with but that they dare not but give it but because David might well see that Araunah offered these thing freely it is better said by others that this was from the ingenuity of David because he was not willing to serve God cost-free So David bought the threshing-floore and the oxen for fifty shekels of silver 1. Chron. 11.25 It is said that David gave to Ornan for the place six hundred shekels of gold by weight which seeming difference is thus reconciled to wit that he bought the thresning-floore and the oxen as here for fifty shekels of silver but for the whole place and the ground with the houses where afterward the Temple was built he gave six hundred shekels of gold Vers 25. So the Lord was intreated for the land and the plague was stayed from Israel And this the Lord testified by sending fire from heaven to consume the sacrifices as is expressed 1. Chron. 21.26 and he answered him from heaven by fire upon the altar which must be meant onely of burning the burnt offerings for the sacrifices of peace offerings were not burnt upon the altar but were to be eaten as a holy feast so that it seems the burnt-offerings were first offered on the altar which were miraculously consumed by fire from heaven and then afterwards the peace-offerings were offered upon the same altar ANNOTATIONS Upon the first book of KINGS Otherwise called The third book of the KINGS CHAP. I. NOw king David was old and stricken in years and they covered him c. The scope of these two following books is to declare the history of the Commonwealth of Israel when it was divided into two several kingdomes under the command of the severall kings of Judah and Israel and therefore it is that they are called The books of the Kings The history of Saul and David were related in the two foregoing books of Samuel because they reigned over the whole people of Israel united in one body Onely Solomons reigne is here described and the death of David as making way thereto because in his reigne we are to see the first cause of that following schisme and rending of the kingdome of Israel into two severall kingdomes to wit that of Judah and that of Samaria By whom these books were written we cannot say that they were written by the
the youth of his sonne he should attempt any thing against him after his decease and therefore gave astrict charge to Solomon to watch over him narrowly and to take some occasion to cut him off Vers 9. But his hoar head bring thou down to the grave with bloud How this order which he gave to Solomon to bring down his hoar head with bloud to the grave agreeth with that oath of his to Shimei 2 Sam. 19.23 see there Vers 10. So David slept with his fathers and was buried in the citie of David In 1 Chron. 29.28 it is said that he died in a good old age full of dayes riches and honour here the place of his buriall is named to wit that it was in the citie of David that is in that part of Jerusalem where he dwelt and kept his court and which he had first taken out of the hands of the Jebusites which was thence called the citie of David even the place of his buriall was an honour to him and it seems his sepulchre was strangely preserved notwithstanding Jerusalem was so oft sacked and burnt for it continued unto the Apostles times as the Apostle Peter noted Acts 2.29 Men and Brethren let me freely speak unto you of the Patriach David that he is both dead and buried and his sepulchre is with us unto this day Vers 13. And she said Comest thou peaceably She might easily suspect that Adonijah did even swell with envy against Solomon and against her too because by her means his conspiracy was defeated and therefore when she saw him come in to her she was jealous presently of some plot he had against her and her sonne and thence enquired whether he came peaceably or no. Vers 15. And he said Thou knowest that the kingdome was mine and that all Israel set their faces upon me c. That is in regard that I was king and in a fair way to have had the kingdome settled upon me by the favour of the people who looked upon me as my fathers eldest sonne though I be now but a private subject and content to be so since it was of God that my brother Solomon should reigne I hope you will be willing to afford me what honour a subject may be capable of and will not deny me any reasonable request that I shall make to you how farre Adonijah was from being really convinced that it was of God that Solomon was king or from a quiet submission to the good providence of God therein is evident by the plot he had now in hand to get Abishag to wife that so he might wrest the kingdome from Solomon onely to hide his drift in desiring Abishag to wife he would seem to be fully satisfied concerning Solomons being king the kingdome is turned about and is become my brothers for it was his from the Lord and onely to desire that by considering what great hopes he was fallen from she would compassionate his condition and be the readier to gratifie him in any thing a subject might lawfully desire Vers 17. Speak I pray thee unto Solomon the king c. The onely reason alledged here by Adonijah why he made choice of Bathsheba to get Solomons consent for his marrying Abishag is the great interest she had in the king her sonne for saith he he will not say thee nay but yet considering that there were many others that were of power enough to have obtained any reasonable request of the king for him we may well think that there was another thing that induced him to set her a work in this businesse namely the hope of winning her to undertake his petition indeed accordingly it came to passe though Bathsheba were so wise a woman that her counsel to her sonne is recorded by the spirit of God in the holy Scripture Prov. 31.1 yet she could not discern his drift but being gulled with his fair words and her melting thoughts of compassion towards him she undertook that suit of his whereby he thought to undermine her sonne and at last to shoulder him out of the throne Vers 21. And she said Let Abishag the Shunammite be given to Adonijah thy brother to wife Thus she intimates that because he was his brother forgetting what was past he should do well to gratifie him in any reasonable request Vers 22. Ask for him the kingdome also for he is mine elder brother even for him and for Abiathar c. There is nothing in the text whence we can certainly conclude whether Adonijah had a purpose again to wrest the kingdome from Solomon and had for that cause by the advise of his confederates Abiathar and Joab sought to obtain Abishag to wife yet it may seem probable first by the strangenesse of the suite that he should desire her to wife who had lain either as his wife or concubine in the bosome of his own father secondly by Solomons severe proceeding against him for though by an ordinary way of providence he might have suspected that Adonijah had some plot in this suit of his yet because he did so certainly conclude of it that presently without any more ado he adjudged him to death this mâ—kes it most probable that the drift of Adonijah was discovered to Solomon by a speciall instinct of the spirit of God and thirdly by Joabs flying to the altar upon this and not before vers 28. however it is evident that Solomon took it so to wit that by the friends Abishag had gotten whilest she lay in his fathers bosome he hoped to increase his faction and happely also by marrying a wife of the deceased king to strengthen his crakt title and that because it was still the successours right to have the deceased kings concubines 2. Sam. 12.8 And I gave thee thy masters house and thy masters wives into thy bosome c. Ask for him saith he the kingdome also as if he should have said this is it which he looks after and with him Joab and Abiathar too having already the plea of being the elder brother and Abiathar the high priest and Joab the Generall on his side if he could strengthen himself also by this marriage then he would not fear to shew himself and to obtain his desire Vers 23. Then king Solomon sware by the Lord. That his mother might not interpose any further in the businesse Vers 24. As the Lord liveth which hath established me and set me on the throne c. That is as surely as the Lord liveth who hath done this for me so surely shall Adonijah be put to death and that this day there must be no delay in a matter of such danger though Solomon had beforehand promised his mother to grant her request yet his intention was therein onely to grant her any reasonable request and therefore not thinking that any tie to intangle him for the granting of that which might prove the ruin both of himself and her in stead of satisfiing her desire he took on
David but the most hold that they were the sons of Nathan the prophet preferred by Solomon partly out of a gratefull respect which he bare to their father partly because he had had his education with them under the tutouridge of Nathan their father as the Hebrews hold Vers 10. To him pertained Sochoh and all the land of Hepher A tract of land in the tribe of Judah so called from Hepher the sonne of Asher of the posterity of Hezron 1 Chron. 4.6 Vers 11. The sonne of Abinadab in all the region of Dor. Which was Manasses portion Josh 17.11 as was also Taanach and Bethshean and Megiddo mentioned vers 12. Vers 12. Even unto the place that is beyond Jokneam Which was in the borders of Zebulon Josh 19.11 Vers 19. Geber the sonne of Uri was in the countrey of Gilead c. That is in all the rest of the countrey of Gilead and in the countrey which belonged to the kingdomes of Sihon and Og without Jordan to wit besides that before mentioned vers 13. which was the charge of the sonne of Geber and because it was so great a circuit of land which was allotted to him therefore it is said in the close of this verse and he was the only officer that was in the land that is there was no other officer to gather up provision for the Kings houshold in this land before mentioned but he only Vers 20. Judah and Israel were many as the sand c. And herein was Solomons kingdome a type of Christs whose people by the confluence of the Gentiles should become innumerable like the sand of the sea-shore but especially in that which follows concerning the comfortable condition wherein the people lived under Solomons reigne eating and drinking and making merry for this did notably shadow forth the joyfull estate of Christians partly in this world but especially in heaven the kingdome of God is not meat and drink but righteousnesse and peace and joy in the holy Ghost Rom. 14.7 though they be often afflicted yet they rejoyce in tribulation Rom. 5.3 the pardon of their sinnes the light of Gods countenance and the hope of an incorruptible crown of glory is sufficient to make them rejoyce in affliction even with joy unspeakable and full of glory and much more then shall their joy be great when all tears shall be wiped from their eyes and they shall sit down with Abraham and Isaac and Jacob in the kingdome of heaven Matt. 8.11 Vers 21. And Solomon reigned over all kingdomes from the river unto the land of the Philistines and unto the border of Egypt That is from the river Euphrates which because it lay northeast of the land of Canaan is the onely limit here mentioned of Solomons kingdome on those two quarters unto the land of the Philistines which was the western bounds as lying all along by the Mediterranean sea and unto the border of Egypt where was the river Sihor Josh 13.3 which was the south bounds and thus was that promise made to Abraham fulfilled Gen. 15.18 Unto thy seed have I given this land from the river of Egypt unto the great river the river Euphrates and in this exceeding glory of his kingdome was Solomon also a type of Christ concerning whose royalty and kingdome so many glorious things are spoken as where it is said Ephes 1.21 22. that he raised him from the dead and set him at his own right hand in the heavenly places farre above all principality and power and might and dominion and every name that is named not onely in this world but also in that which is to come And hath put all things under his feet and gave him to be the head over all things to the Church and Philip. 2 9 10 11 Wherefore God also hath highly exalted him and given him a name which is above every name That at the name of Jesus every knee should bow of things in heaven and things in earth and things under the earth And that evâ—ry tongue should confesse that Jesus Christ is Lord to the glory of God the Father and again Psal 2.8 Ask of me and I shall give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession Vers 24. And he had peace on all sides round about him And herein vas Solomon also a type of Christ the Prince of peace Esa 9.6 whence is that Luke 2.14 Glory to God in the highest and on earth peace good will towards mâ—n John 14.27 Peace I leave with you my peace I give unto you not as the word giveth give I unto you Vers 25. And Judah and Israel dwelt safely every man under his vine and under his figtree c. That is not onely in the fenced cities but also in the open countrey they lived without fear of enemies following their husbandry and enjoying with much cheerfulnesse choice and plenty of Gods good blessings Vers 26. And Solomon had fourty thousand stalles of horses for his chariots In 2. Chron. 9.25 it is four thousand but the word in the Originall here translated stalles doth signifie both stables wherein many horses are kept together and also the stalles or sever'd petitions for each horse in those stables and so it is taken here whereas in the 2. Chron. 9.25 by stalles is meant stables containing at least ten stalles or severall partitions for horses a piece for so in four thousand stables there might stand fourty thousand horses in their severall stalles as is here expressed indeed a farre lesse number would have sufficed for fourteen hundred chariots and we reade of no more that Solomon had 2. Chron. 1.14 and Solomon gathered chariots and horsemen and he had a thousand and four hundred chariots c. but first those horses that were fit for service in the chariots might also be imployed in his carriages for the building of the temple c. and secondly herein lay his magnificence that he had such choice and store of horses and as herein it seems he transgressed the commandment of God Deut. 17.16 He shall not multiply horses himself nor cause the people to return to Egypt to the end that he should multiply horses so it is likely that hereby he overburthened his people and gave too just an occasion to that complaint of the Israelites chap. 12.4 Thy father made our yoke grievous now therefore make thou the grievous service of thy father and his heavy yoke which he put on us lighter and we will serve thee Vers 29. And God gave Solomon wisedome and understanding exceeding much and largenesse of heart even as the sand c. That is the Lord gave him such a vast capacity an extraordinary measure of understanding judgement memory that the knowledge which he had seemed even infinite nor was there any thing almost which he was not able to reach and comprehend see the note chap. 3.12 Vers 3â— And Solomons wisedome exclled the wisdome of all the children of the east countrey
be hence certainly determined but howsoever in Hirams and the Tyrians readinesse to conferre their helpe to the building of the Temple we have a shadow of the calling of the Gentiles into the Church of which the Apostle speakes Eph. 2.13 14. But now in Christ Jesus ye who sometime were farre off are made nigh by the bloud of Christ For he is our peace who hath made both one and hath broken downe the middle wall of partition betweene us Vers 8. And Hiram sent to Solomon c. To wit by writing a Letter 2 Chron. 2.11 Vers 9. And I will convey them by sea in flotes unto the place that thou shalt appoint me c. It is said that he proffered to convey them to Joppa 2 Chr. 2 16 It seemes therefore Hiram proffered to convey them to Joppa or any other place which Solomon should appoint And thou shalt accomplish my desire in giving food for my houshold This Hiram requires of Solomon in liew of what he had yeelded to doe for him in sending him timber of Cedar c and that because Tyre and Zidon though rich with merchandize were in a barren soyle and had indeed alwayes most of their store for corne and other provisions out of the land of Israel whence it is said of the Jews that were returned out of Babylon Ezra 3.7 that they gave meat and drink and oyle unto them of Zidon and to them of Tyre to bring Cedar trees from Lebanon to the sea of Joppa for the rebuilding of the Temple and where all the rich commodities are reckoned up that were continually brought into Tyre it is said Ezek. 27.17 Judah and the land of Israel they were thy merchants they traded in thy market wheat of Minnith and Pannag and honey and oyl and balme and Acts 12.20 the reason that is given why the inhabitaats of Tyre and Zidon were so eager to pacifie Herod when he was displeased with them is because their countrey was nourished by the kings countrey Vers 11. And Solomon gave Hiram twenty thousand measures of wheat for food to his houshould c. Solomon when first he sent to Hiram proffered his servants twenty thousand measures of beaten wheat and as many of barley twenty thousand bathes of wine and as many of oyl for their hire and provision as ye see it is plainly expressed 2. Chron. 2.10 yea it seems he added that if that should not like him he would give whatsoever hire himself would appoint as we see above vers 6. now when Hiram answered Solomon by writing he accepted of that provision that was proffered for his servants 2. Chron. 2.15 but withall made it a request to him as we see above vers 9. that Solomon would grant him liberty to transport a certain quantitie of provision every yeare for his own houshold because his countrey was but barren for such things and this is that which here it is said Solomon gave Hiram for that provision of wheat and barley and wine and oyl mentioned 2. Chron. 2.10 was given to the subjects of the king of Tyre that were employed about Solomons work see the note also chap. 9.11 Vers 13. And king Solomon raised a levie out of all Israel and the levie was thirty thousand men That is of the Israelites that were skilfull workmen whether carpenters or masons throughout his kingdome for though Solomon did make no bondmen of the children of Israel 1. Kings 9.22 but imployed strangers in the more servile imployments and harder labours of bearing burdens and hewing in the mountains 2. Chron. 2.17 18. yet it is altogether improbable that either there were no artificers amongst the Israelites though inferiour to the Tyrians or that such as were able for the work were wholy neglected and onely strangers imployed Vers 15. And Solomon had threescore and ten thousand that bare burdens c. And these were of the strangers that were in the land as we find it expressed 2. Chron. 2.17 18. Vers 16. Besides the chief of Solomons officers which were over the work three thousand and three hundred c. But how can this agree with that place 2. Chron. 2.18 where it is said that there were three thousand six hundred overseers to set the people on work I answer some hold that there were but three thousand three hundred as here in ordinary service and then three hundred more were kept as a reserve for supply if need were but I think rather that those three thousand six hundred there mentioned were of the strangers there spoken of as is very evident in that place for vers 17. the totall number of the strangers gathered together for this service is said to have been an hundred fifty three thousand six hundred and then in the 18. vers it is particularly expressed how all these were severally imployed to wit seventy thousand in bearing burdens and eighty thousand in hewing in the mountains which makes one hundred and fifty thousand and then the remaining three thousand six hundred were appointed to be overseers to set the people awork but now these three thousand three hundred were such as had the command of all that were imployed in the work both the Tyrians and Israelites and those strangers mentioned in that place of the Chronicles and by whose command and directions all things were ordered and therefore are they here called the chief of Solomons officers and such as did not onely oversee the work but also ruled over the people that wrought in the work it is hard also to reconcile this place with that which is said 1. Kings 9.23 These were the chief of the officers that were over Solomons work five hundred and fifty which bare rule over the people that wrought in the work 2. Chron. 8.10 and these were the chief of Solomons officers even two hundred and fifty that bare rule over the people but for that see the note chap. 9.23 Vers 17. And they brought great stones costly stones To wit marble Porphyries and such like Vers 18. And Hirams builders did hew them and the stone-squarers Or the Giblites as it is in the margine of our Bible and it is thought that these were a people belonging to Tyre amongst whom there were many excellent workmen called so of Gebal or Gebula the place of their dwelling whence is that Ezek. 27.9 The ancients of Gebal and the wise men thereof were in thee and that Psal 83.7 Gebal and Ammon and Amalek the Philistines with the inhabitants of Tyre CHAP. VI. Vers 1. ANd it came to passe in the four hundred and fourscore yeare c. Here the time is noted when Solomon began to bind the Temple to wit in the fourth yeare of his reigne in the second moneth the moneth Zif which was the April moon and comprehended part of our April and part of May the fittest time in the yeare to begin a building and how long it was after the Israelites came out of Egypt which was the first beginning of
the commonwealth of Israel namely four hundred and fourscore years and how this summe agrees with the severall years of the government of such Judges and Kings as had since that time ruled over Israel we may see in the notes upon Josh 24.29 three years and upward had been spent in settling the affairs of the kingdome against the opposition of those that looked with a malignant eye upon Solomons advancement to the crown and in taking order for making such further provision as was necessary besides what David had prepared both for the Temple and for his own palace and now in the fourth yeare the foundations of the Temple were laid in 2. Chron. 3.1 the place is also expressed where the Temple was built to wit that it was at Jerusalem in mount Moriah the very place in which Abraham was commanded to sacrifice his sonne Gen. 22.2 where the Lord appeared unto David his father in the place that David had prepared in the threshing floore of Ornan the Jebusite Now both the place and the time when the foundation of this house was first laid are thus punctually expressed not onely because it was indeed the most glorious and sumptuous building that ever was in the world but also especially because it was the house of the Lord as it is here called the place which he chose for his settled habitation amongst the children of Israel and so was a type or figure first of Christ for in him dwelleth al the fulnesse of the God-head bodily Col. 2.9 secondly of every true Christian and that because God dwells in them by his holy spirit Know ye not that your bodie is the Temple of the holy Ghost which is in you 1. Cor. 6.19 and thirdly of the Church of Christ Ye also as living stones saith Peter are built up a spiritual house to offer up spirituall sacrifices acceptable to God through Jesus Christ 1. Pet. 2.5 but especially of the Church triumphant in heaven for indeed as the tabernacle did principally signifie the Church in her militant condition when she is in an unsettled restlesse estate travelling up and down in the world towards the heavenly Canaan so the Temple did chiefly signifie the Church in her rest when she comes to be settled in heaven whence it was also that the Temple was farre larger and farre more magnificent then was the tabernacle to signifie that the glory of the Church there should wonderfully exceed that she hath here even then when she is in her greatest glory Vers 2. The length thereof was threescore cubits c. Here the dimensions of the Temple are set down first the length thereof threescore cubits that is the length of the whole Temple containing both the holy and the most holy place which is therefore called the length by cubits after the first measure 2. Chron. 3.3 for first they measured out sixty cubits of ground for the whole house and then afterwards divided it assigning twenty cubits to the oracle or the most holy place and fourty to the Temple before it as vers 17. so that the Temple therefore was double the length of Moses tabernacle for that was but thirty cubits long see Exod. 26.18 secondly the breadth thereof twenty cubits which was also double the breadth of the tabernacle for that was but ten cubits broad Exod. 26.24 and thirdly the height thereof thirty cubits that is at least on the outside for some gather from vers 20. that the most holy place was but twentie cubits high within and it is most likely that the roof of the whole house was of the same height so that by this it might appear that the Temple was on the inside twice as high also as was the tabernacle for that was but ten cubits high Exod. 26.16 and on the outside thrice as high see the note vers 20. and all this was thus ordered by Gods direction 2. Chr. 3.3 Now these are the things wherein Solomon was instructed for the building of the house of God c. Vers 3. And the porch before the Temple of the house twenty cubits was the length thereof c. This was joyned to the house in the front thereof 2. Chron. 3.4 whence is that Joel 2.17 Let the priests the ministers of the Lord weep between the porch and the altar and let them say Spare thy people O Lord c. there is mention of a porch called Solomons porch wherein Christ and his Apostles and the people did so usually meet Joh. 10.23 24. and Acts 3.11 and 5.12 but that porch was neither built by Solomon for Solomons Temple was burnt by the Chaldeans nor was it in the same place for this joyned to the Temple within the priests Court whither none but the priests might come as for the dimensions of this porch first twenty cubits was the length according to the breadth of the house that is from north to south for though the length of the rest of the Temple is counted from east to west yet because this porch was larger from north to south then from east to west therefore this is counted the length of it secondly ten cubits was the breadth thereof before the house the breadth therefore of this porch being added to the length of the Temple the whole house porch and all was threescore and ten cubits long how high this porch was it is not here expressed but 2. Chron. 3.4 that is added to wit that it was one hundred and twenty cubits high so that it was as a tower to the rest of the house Vers 4. And for the house he made windows of narrow lights That is broad within and narrow without or else as some conceit broad both without and within but narrowed in the midst of the wall some Expositours understand by the house in this place only the holy place concluding that the most holy place had no windows but there is no great waight in any of the reasons they give to prove this for considering first the thicknesse of the wall secondly the fashion of the windows above described purposely no doubt so made both to keep out birds and the gazing in of any that should attempt to looke in at them and thirdly the place where these windows were made which was toward the roof of the house at least above fifteen cubits high in the wall for so high the chambers were built on the outside of the wall and there were three stories of chambers one over the other verse 8. and verse 10. and fourthly that the Tabernacle had no windows at all neither in the holy nor in the most holy place since it is expresly said that in this house which Solomon built he made windows for the house I see no reason why it should be restrained only to the holy place Vers 5. And against the wall of the house hee built Chambers round about c. That is westward northward and southward round about the house he built Chambers for on the east side before
North wall and their inner wings meeting in the middest of the house Neither is there any space allowed for the body of the Cherubs because their wings did arise as it were out of the middest of their backs Vers 30. And the floore of the house he overlaid with gold within and without That is both in the Oracle and without in the Temple Vers 31. The lintell and side-posts were a fift part of the wall The partition wall was twenty cubits long and twenty cubits high and the doore therefore being a fift part of it was foure cubits wide and foure cubits high narrower by a cubit then the doore of the Temple which was the fourth part of the wall vers 33. Some read this clause thus the lintell and side-posts were five square and then the meaning I conceive must be that the upper lintell was made of two pieces which went up in the midst like the ridge of a house and so the doore was five square Vers 33. So also made he for the doore of the Temple posts of olive tree a fourth part of the wall It was therefore five cubits broad for the partition must needs be twenty cubits the breadth of the Temple Vers 36. And he built the inner court with three rowes of hewed stone and a row of Cedar beams This Court here mentioned was questionlesse that which is called the court of the Priests 2 Chron. 4.9 but here called the inner Court in respect to that greater Court of the people which was without this but concerning these rowes of Stone and Cedar the opinion of Expositours is very different for some understand it of a low wall raised about this Court not above three cubits high over which the people might looke and see their sacrifices offered by the priests on the altar of burnt offering which was in this Court made of three rowes of stone perhaps of severall kinds and colours and a row of Cedar beames on the top Againe others understand it of a faire building about this Court wherein were foure galleries three of stone and one of Cedar which may seeme most probable first because this phrase he built the inner Court seemes to imply more then the raising of a low wall and secondly because in 1 Chron. 28.11.12 it seemes apparent that there were chambers and treasuries about the Courts of the Temple Then David gave to Solomon his sonne the pattern of the porch and of the houses thereof and of the treasuries thereof and of the upper chambers thereof and of the inner parlours thereof and of the place of the mercy-seat And the pattern of all that he had by the spirit of the Courts of the house of the Lord and of all the Chambers round about of the treasuries of the house of God and of the treasuries of the dedicate things and the like expression we have concerning the Temple Ezra 6.43 Vers 38. So was he seven yeares in building it From the second moneth of the fourth yeare of Solomons reigne when the foundation of this house was laid vers 1. to the eight moneth of the eleventh yeare when this house was finished is seven yeares and six moneths but the odd moneths as usually in other places are not here expressed CHAP. VII Vers 1. BUt Solomon was building his own house thirteen yeares Almost therefore twice as long was he in building his own house as in building the Temple for he was but seven yeares building that Chap. 6.38 the reasons whereof may be first that David had before his death provided a great part of the materialls for the Temple in a readinesse secondly that neither Solomon nor his workemen were so forward and zealous for the hastening and finishing these buildings as for that of the Temple and thirdly that happely this was a far greater building as indeed we may the better think it was if we reckon the house of Lebanon and the Queens house as part of this royall palace as most interpreters upon very probable grounds conceive they were Vers 2. He built also the house of the forrest of Lebanon c. Many Expositours hold that this house of the forrest of Lebanon was no part of that house of Solomons mentioned in the foregoing verse which was thirteen years in building but another house which he built in the forrest of Lebanon after those twenty yeares were expired that were spent in building the house of the Lord and his own house Chap 9.10 to wit when Solomon had taken Hamath 2 Chron. 8.3 which was the royall citie they say of Libanus and for the further confirmation of this they alledge that place Chap. 9.19 where it is said that Solomon built all that he desired to build in Jerusalem and in Lebanon and in all the land of his dominions but yet the most of Interpreters and I think most probably doe hold the contrary namely that it was a part of the Kings house which was thirteen years in building and that for these reasons first because there the golden Targets and Shields were kept which Solomon made Chap. 10.17 the King put them in the house of the forrest of Lebanon and were thence taken by Shishak when he came up against Jerusalem Chap. 14.25.26 and doubtlesse these were provided to be carried before the King by his Guard as were those of brasse which Rehoboam made in stead of the golden ones which the King of Egypt had carried away Chap. 14.28 and therefore could not be so farre off as mount Lebanon was secondly because it seemes to have beene the chiefe store-house and magazine of Armes which the kings of Judah had whence is that Esay 22.8 Thou didst looke in that day to the armour of the house of the forrest and it is not likely that Solomon would have his chiefe Magazine of Armes in mount Lebanon which was in the very utmost parts of his kingdome thirdly because it is not probable that Hiram afforded not help both of materials and builders for this house of Lebanon as well as for the rest of Solomons buildings and it is manifest Chap. 9.10.11 that Solomon gave Hiram his recompence at the end of those thirteen yeers spent in building his own house when as it is said there verse 1. Solomon had finished the building of the house of the Lord and the Kings house and all Solomons desire which he was pleased to doe fourthly because his throne of Judgement which we may well think was in Jerusalem was in a part of this house as we see in the seventh verse of this Chapter and fifthly because his wives house which is also here severally mentioned was a part of his owne house as appeareth 1 Kings 3.1 And Solomon made affinitie with Pharaoh king of Egypt and tooke Pharoahs daughter and brought her into the citie of David untill he had made an end of of building his own house c. under which the Queens house must needs be comprehended and why not then the house of
sex dignitie are noted to set forth the noble spirit of this Queen that could leave the pleasures of her court and take such a tedious and costly journey to come to Solomon being onely led thereto by hearing his fame concerning the name of the Lord that is concerning Gods love and favour to him and the singular wisedome wherewith God had endowed him especially in the things of God and concerning his zeal towards God and the Temple which he had built to his name c. Vers 5. And the sitting of his servants and the attendance of his ministers and their apparell Amongst the particulars here mentioned which it seems the Queen of Sheba did principally admire even the sitting of his servants and the attendance of his ministers is named for one and it may be meant either of the sitting of his councel when they met together to advise about the kings and kingdomes affairs and the attendance of his Nobles and Courtiers upon him or else of the sitting of his Courtiers at table to eat and the attendance of his ministers and servants upon them to wit either because there was such a multitude of his Nobles and Courtiers or because being so many they were all ordered with such admirable wisedome they sat at the tables provided for them every one according to their place and were served with admirable pomp and state and so also their apparell is expressed which is meant either of the richnesse and costlinesse of his Courtiers and servants attire or else of the robes which his Nobles and Officers wore according to their places And his ascent by which he went up unto the house of the Lord. It seems there was an ascent by stairs from the kings palace to the outer court of the Temple and so again afterwards from one court to another till they came to the house of the Lord it self and indeed because of all Solomons buildings this is onely particularly expressed as the chief thing the Queen of Sheba admired we may conclude it was done with all possible art and cost and was one of the most magnificent and gracefull things that belonged to the building even the pillars on each side the severall stairs were made of precious wood as is afterwards expressed vers 12. There was no more spirit in her That is she was in a manner astonished with admiration Vers 11. And the navie also of Hiram that brought gold from Ophir brought in from Ophir great plenty of almug-trees c. Solomon sent ships of his own together with the ships of Hiram chap. 9.26 but because his ships were built after the Tyrian manner and with Hirams timber and especially because the chief mariners in the whole navie yea even in Solomons ships were the servants of Hiram chap. 9.27 therefore is the navie here called the navie of Hiram As for the almug-trees which were herein brought from Ophir in 2. Chron. 9.10 they are called algume trees now algume trees Solomon also had from Lebanon 2. Chron. 2.8 Send me also cedar trees firre trees and algume trees c. but those it seems were farre inferiour to these that were brought from Ophir as is expressed in the following verse Vers 12. And the king made of the almug-trees pillars for the house of the Lord c. To wit the pillars in the rails on each side of the stairs whereby they did ascend up to the house of the Lord and therefore 2. Chron. 9.11 it is said that he made terrises to the house of the Lord and to the kings house of the algume trees Vers 14. Now the weight of gold that came to Solomon in one yeare was six hundred threescore and six talents of gold To wit by his ships that were sent out to fetch in gold and other precious commodities for it is not likely that the kings tribute or other yearely revenues of which some understand this place was still paid in gold indeed the gold that was brought from Ophir was at the most but foure hundred and fifty talents 2. Chron. 8.18 as was noted above chap. 9.28 but besides that there was gold brought from Tharshish as we find here vers 22. which with that brought from Ophir might well make six hundred sixty six talents as is here expressed some say too that though at the first the return of gold from Ophir was but foure hundred and fifty talents yet afterward it came to be more Vers 16. And king Solomon made two hundred targets of beaten gold c. As being made not for service in the warre but onely for pomp and state to set forth the majesty of his royall dignitie for these it is likely were by his guard carried before him as afterwards the brazen shields made in the room of these were carried before Rehoboam chap. 14.27 28. indeed considering how soon these golden targets and shields became a prey to the enemy it is likely there was an excesse of pomp herein that was not pleasing to God Vers 17. And he made three hundred shields of beaten gold three pound of gold went to one shield Or three hundred shekels for so the weight of these shields is expressed 2. Chron. 9.16 And three hundred shields made he of beaten gold three hundred shekels of gold went to one shield and the king put them into the house of the forrest of Lebanon whereby it appears that the shields were not above half so big as the targets which weighed each of them vers 16. six hundred shekels Vers 18. Moreover the king made a great throne of ivorie and overlaid it with the best gold That is in severall places for had it been wholly covered over with gold to what end had the ivorie been Now this throne stood doubtlesse in the porch of judgement chap. 7.7 Vers 19. The throne had six steps c. And above the uppermost of these six steps a footstool of gold as is expressed 2. Chron. 9.18 though that be not mentioned here and thus whilest the king sat aloft in his throne above all the people he was put in mind thereby how far he ought to excell others in wisedome and all other spirituall gifts and that there was an eminencie of goodnesse and grace required in him answerable to the dignitie whereto God had advanced him And there were stayes on either side on the place of the seat and two Lions stood by the stayes c. These portraitures of lions were not onely by way of ornament on each side the throne by the staies whereon the king laid his armes and so also on each side the six steps by which he went up to the throne as it follows in the next verse but also to signifie first the power the majestie the undaunted boldnesse courage and magnanimitie that ought to be in princes and so consequently how dangerous it is to provoke them to displeasure whence it is that princes are frequently in the Scripture compared to the lion the king of beasts as
Prov. 19.12 The kings wrath is as the roaring of a lion secondly the vigilancy and watchfulnesse that should be in princes because of their great charge and many enemies thy had need to wake when others sleep as it is said of lions that they sleep alwayes with their eyes open thirdly that those that are appointed for the guard of kings had need be both valourous and vigilant because their charge is so precious and in such continuall danger by reason of open and secret enemies fourthly that princes are so guarded by the speciall providence of God over them that it is as perilous to offer them any injurie as to rush upon the mouths of many ramping lions and fiftly how dangerous it is to incurre the displeasure of Christ that lion of the tribe of Judah Rev. 5.5 of whom Solomon was a type and especially to seek the overthrow of his kingdome and that because his power is infinite and his wrath insupportable they that will be so desperate as to put too their hands for the overturning of his throne shall find that his throne is guarded with lions they shall be torn in pieces and there shall be none to help them Vers 21. None were of silver it was nothing accounted of in the dayes of Solomon That is comparatively silver was not esteemed for their drinking vessels in Solomons dayes even silver is mentioned in the next verse amongst those things that were brought over in the navie of Tharshish which shews that it was of good esteem in the days of Solomon but the meaning is that having such aboundance of gold most of their plate was made of gold and silver plate was little esteemed in those times Vers 22. For the king had at sea a navie of Tharshish c. That is a navie bound for Tharshish as the ships that go from us to the east Indies are usually called the India ships where this Tharshish was it is hard to say some Interpreters conceive that by Tharshish is meant onely the ocean sea but so it cannot be taken here for then there should be a manifest tautologie in these words as if we should reade it the king had at sea a navie of the sea and besides Tharshish is mentioned as a place to which the ships went 2 Chron. 9.21 for the kings ships went to Tharshish and so again the 2 Chron. 20.37 the ships were broken that they were not able to go to Tharshish Nor need we trouble our selves because we cannot conclude what particular place this Tharshish was since most probable it is that as we call all countries unknown because so far remote from us the Indies so they called all far remote Ilands and countries to which their ships made such long voyages Tharshish Vers 26. And he had a thousand and foure hundred chariots And what a multitude of horses he had to serve by turns in these chariots we find 2 Chron. 9.25 but especially 1 King 4.26 where see the notes on that place Vers 28. And Solomon had horses brought out of Egypt and linen yarn c. To shew whence Solomon should have such a multitude of horses this is here added to wit that Solomons merchants did usually buy and transport horses and linen yarn out of Egypt the linen yarn at such a price as was agreed upon between the Egyptians and them and the horses at the rate mentioned vers 27. for their price is particularly expressed to intimate the magnificence of Solomon in regard of his horses and probable it is that by the special favour of Pharaoh it was whose daughter Solomon had married that they did injoy this traffick for horses and linen yarn were the choisest commodities of Egypt Cant. 1.9 Ezek. 27.7 Vers 29. And a chariot came up and went out of Egypt for six hundred shekels of silver c. That is foure horses for a chariot one horse cost one hundred and fifty shekels and therefore foure horses cost foure times as much to wit six hundred shekels of silver And so for all the kings of the Hittites and for the kings of Syria did they bring them out by their means That is they bought not onely to serve their own prince and countrey but also for other bordering kings and kingdomes CHAP. XI Vers 1. BUt king Solomon loved many strange women c. And thus Solomon sinned not onely in that his wives and concubines were strange women that is not Israelites but of other idolatrous nations but also in that he had so many which was against the law concerning the kings of Israel Deut. 17.17 Neither shall he multiply wives to himself Vers 3. And he had seven hundred wives Princesses and three hundred concubines A farre lesse number is reckoned Cant. 6.8 There are threescore Queens and fourscore concubines and virgins without number If therefore there be an allusion there to Solomons wives and concubines it seems he had no more at the time when he wrote that song though afterwards they were increased to the number here mentioned Vers 4. For it came to passe when Solomon was old that his wives turned away his heart after other gods That is they wonne him to give way to their idolatry for so the most and best Expositours understand this not that Solomon did indeed esteem their idols gods or that he did himself worship their idol-gods for then it is like he would have brought them into the Temple but that he gave way to the open and publick exercise of their idolatrous worship yea furthered it by building temples for them c. and thus by suffering the wisest of men thus to fall God was pleased to let us see how little trust there is in the wisedome of man The time when he thus fell off from his former integritie is noted to wit that it was when Solomon was old and that either by way of aggravating his sin both because his lusting after and slavish doting upon so many idolatrous wives and concubines was most unseemly in old age and also because after so long communion with God and experience of Gods goodnesse it was the more insufferable that he should now fall into so grosse a sinne or else by way of intimating the occasion of Solomons defection at last namely that his wives and concubines took the advantage of his weaknesse in his old age and so wonne him to that which formerly he would not have done Vers 5. For Solomon went after Ashtoreth c. See concerning Ashtoreth Judges 2.13 and of Milcom or Molech vers 7. See Levit. 18.21 Vers 7. Then did Solomon build a high place for Chemosh c. That is a place of worship for this idol-god either a Temple or at least an image and altars to sacrifice on these were usually reared on mountains and hills though not alwayes Jer. 7.31 And they have built the high places of Tophet which is in the valley of the sonne of Hinnom and therefore were called high places and so accordingly
thing of that which his father had gotten till himself fell from God chap. 5.4 therefore it is thought that this Rezon did elsewhere shelter himself or lived by secret robbing and pillaging till Solomons declining dayes and that then he brought Damascus to an open revolt and became king thereof and was an enemy to Solomon on the north as Hadad the Edomite was on the south Vers 26. And Jeroboam the sonne of Nebat an Ephrathite c. An Ephrathite that is of the tribe of Ephraim and so in this tribe all the kings of Israel that raigned over the ten tribes had their chief residence and herein was that prophesie fulfilled that Ephraim should be greater then Manasseh Gen. 48.19 now of this man it is said that he lift up his hand against the king to wit by revolting from him and becoming the head of the ten tribes in rending the kingdome from his sonne for though perhaps after he had heard the prophesie of Ahijah he might entertain thoughts of disloyaltie against his Soveraigne and perhaps secretly sow some seeds of sedition among the people for which he was glad to fly into Egypt vers 40. yet we read of nothing he openly attempted against Solomon or against his house till Solomon was dead Vers 28. He made him ruler over all the charge of the house of Joseph That is he made him receiver or treasurer for all the kings revenues in the two tribes of Ephraim and Manasseh Vers 29. When Jeroboam went out of Jerusalem c. To wit to enter upon the office and charge which Solomon had honoured him with the prophet Ahijah found him in the way who is called the Shilonite because he was of Shilo where the Tabernacle was many years together he was one of them that wrote the Acts of Solomon 2 Chron. 9.29 and they two were alone in the field If therefore Jeroboam went attended out of Jerusalem according to the honour of the charge whereto Solomon had now advanced him it seems the Prophet desired to have some private conference with him and then when they were alone delivered his message to him Vers 30. And Ahijah caught the new garment that was on him That is the new garment wherewith the Prophet who now represented Gods person the absolute disposer of the kingdome newly erected in the house of David had clad himself Vers 31. Behold I will rend the kingdome out of the hand of Solomon and will give ten tribes to thee That is all besides Judah and Benjamin some conceive that Simeon was the onely tribe which joyned with that of Judah as having their lot within the lot of Judah Josh 19.2 but this cannot be because those of the tribe of Simeon that joyned themselves with Asa are expressely said to be such as revolted from the kingdome of Israel 2 Chron. 15.9 Neither need it seem strange that the tribe of Simeon having their portion within that of Judah should notwithstanding belong to the kingdome of Israel for it seems that the Simeonites in Davids time went forth with Colonies and planted themselves in other places as is manifest 1 Chron. 4.31 39. However by foretelling Jeroboam what should happen the Lord took order that he should know that whatever should occasion that revolt of the ten tribes from the house of David yet it was by the providence of God who had now conferred the kingdome upon him See the note also vers 13. Vers 33. Because that they have forsaken me and have worshiped Ashtoreth c. This is the reason given for that he had said before vers 31. I will rend the kingdome out of the hand of Solomon c. But why should Rehoboam suffer in the losse of ten tribes for the peoples idolatry I answer first because Solomons giving way to his wives idolatry proved a snare to the people and occasioned their revolting from God and secondly even the people suffered as well as Rehoboam hereby this rent in the kingdome proving the occasion of continuall warre between them of Judah and them of Israel which brought in many miseries from forraigne nations upon both kingdomes Vers 36. And unto his sonne will I give one tribe that David my servant may have a light alway before me c. That is unto one of his posteritie sitting in the throne of David See the note 2 Sam. 21.17 Vers 39. And I will for this afflict the seed of David but not for ever For at length Christ arose out of the tribe of Judah to whom God gave the throne of his father David to reign over the whole house of David for ever Luk. 1.32 33. Vers 40. Solomon sought therefore to kill Jeroboam and Jeroboam arose and fled into Egypt c. Hereby it appears that Jeroboam had some way discovered that which the Prophet had so secretly imparted to him and perhaps began to alienate the hearts of the people from the king and so to escape Solomons fury he fled to Shishak king of Egypt and sheltered himself there till Solomon was dead and yet was this Shishak Solomons brother in law if he were as generally it is thought he was the sonne of that Pharoah king of Egypt whose daughter Solomon had married Vers 41. All that he did and his wisedome are they not written in the book of the acts of Solomon The acts of Solomon were written by Nathan Ahijah and Iddo prophets that lived in Solomons time 2 Chron. 9.29 but this book here mentioned seems to have been some complete historie not now extant of the reigne of Solomon gathered out of the severall writings of these prophets and other records of those times wherein many particulars of his life were recorded not expressed in the sacred storie and amongst other things doubtlesse that of his repentance for though it be not here expressed yet that he did repent before his death may be evidently gathered from other places of Scripture as 2 Chron. 11.17 So they strengthened the kingdome of Judah and made Rehoboam the sonne of Solomon strong three yeares for three yeares they walked in the way of David and of his sonne Solomon where Solomon and David are joyntly commended and from that promise made concerning Solomon Psal 89.33 Neverthelesse I will not utterly take away my loving kindnesse from him nor suffer my faithfulnesse to fail but especially from the book of Ecclesiastes which questionlesse was written as the publick monument of his repentance and that which we reade 2. Pet. 1.20 21. where all the penmen of Scripture are said to have been holy men of God CHAP. XII Vers 1. ANd Rehoboam went to Shechem for all Israel were come to Shechem to make him king Though Solomon had seven hundred wives and three hundred concubines chap. 11.3 yet we reade but of three children that he had two daughters Taphath and Basmath that were married to two of his own Princes chap. 4.11.15 and this his sonne Rehoboam who was born to him of Naamah an Ammonitesse chap. 14.21 a
yeare before Solomon was crowned king of Israel for Solomon reigned but fourty years chap. 11.42 and Rehoboam was one and fourty years old when Solomon died 2. Chron. 12.13 Being therefore the undoubted heir to the kingdome for God had now settled the kingdome upon Solomon and his heirs 2. Sam. 7.12 13. and the consent of the people being never required for the establishing of his father Solomon in the throne why should it be now necessary to make him king or if the people must be called together for this why not to Jerusalem rather then to Shechem Surely this doth very probably imply that the ten tribes being already seditiously enclined did presently upon the death of Solomon revive the memory of that old division of the kingdome in the dayes of David and Ishbosheth the sonne of Saul 2. Sam. 2.8 9 10. and did openly make known that they would have him receive the crown and kingdome of Israel apart by it self as David did at Hebron 2. Sam. 5.3 and to that end called an assembly of the people at Shechem resolving to make themselves another king if Rehoboam gave them not the better satisfaction and that this was the cause of Rehoboams going thither Vers 2. When Jeroboam the sonne of Nebat who was yet in Egypt heard of it c. That is when he heard of Solomons death and that the ten tribes began to stirre against Rehoboam and to that end had appointed an assembly at Shechem Vers 3. They sent and called him c. That is at the same time when the people gave him notice of Solomons death c. they desired him to come out of Egypt to them and this too discovered that they meant not well to Rehoboam whatever they pretended that they send for Jeroboam who fled away as a traytour from Solomon his father into the land of Egypt Vers 4. Thy father made our yoke grievous c. To wit by tributes and taxes imposed upon them for though he made not the Israelites bondmen chap. 9.22 yet we reade of provision that was gathered in all his land for his houshold chap. 4.7 and of levies made for his buildings chap. 9.15 and besides in his latter dayes when his thousand wives and concubines were to be provided for and Temples built for their idol-gods and withall Hadad of Edom and Rezon of Damascus began to make warre against him we may well think he laid still greater and heavier impositions upon them and of these they desired now to be eased in this petition they presented to Rehoboam they had cause enough indeed to complain of Solomons government in his latter dayes because of the idolatry he had set up in the land but of this they speak not one word but onely complain of their taxes Make thou the greivous service and the heavie yoke whith thy father put upon us lighter and we will serve thee Vers 6. And king Rehoboam consulted with the old men that stood before Solomon his father c. How much more likely these men were to give him the best counsel then those whose counsel he afterwards followed is intimated in these words first because they were old men whose judgement is usually by long experience better then the judgement of younger men with the ancient is wisedome and in length of dayes is understanding Job 12.12 And secondly because they had stood before Solomon his father that is they had been of his servants and counsel and could not therefore but learn much wisedome of him who was the great oracle of wisedome in those dayes Vers 7. If thou wilt be a servant unto this people this day and wilt serve them c. In 2. Chron. 10.7 it is If thou be kind to this people and please them and speak good words to them that is if thou wilt answer them gently which was indeed the counsel of his father Solomon Prov. 15.1 a soft answer turneth away wrath and if thou wilt grant them their desire at present then they will alwayes continue thy subjects and servants Because Rehoboam might think that if he should yield to the people when they came in such an imperious insolent manner hereby he should make himself a slave and a servant to those which should be subjects and servants to him therefore to answer this the old men expresse themselves thus If thou wilt be a servant to this people this day c. as if they should say Be it so better it is to be a servant to them for a day and to stoop to them beyond that which were otherwise fitting and so to work them to the obedience of subjects by degrees which afterwards may be easily done then by standing too much upon terms of honour now to enrage them and drive them off to an open rebellion and this indeed was wise politick counsel but yet observable it is that as Princes counsellours are wont to do that which they aimed at was not the benefit and ease of the people but that he might appease them for the present and so having wonne them to submit to his soveraignty might afterwards use them as he pleased himself then they will be say they thy servants for ever Vers 8. But he forsook the counsel of the old men c. That is he misliked their counsel to wit because he thought it stood not with his honour so to stoop to the people and so thereupon he consulted with the young men that were growen up with him and stood before him that is the young gallants that attended him in his court the sonnes of the Nobles that had been from their childhood and youth brought up with him and herein we have the reason intimated why he afterwards preferred these mens counsels before the counsel of his aged grave Senatours to wit because his affection was more to these then to the other and so that made him the more inclinable to like that which they said but herein Rehoboam did notably discover his folly and made good what his father had written Eccles 2.18 19. I hated all my labour which I had taken under the sun because I should leave it unto the man that shall be after me And who knows whether he shall be a wise man or a fool yet shall he have dominion over all my labours Vers 10. My little finger shall be thicker then my fathers loins c. These were doubtlesse proverbiall speeches the meaning whereof was that Rehoboam would lay farre heavier burdens upon the people then ever his father had and that he would handle them more severely then ever his father had done my father hath chastised you with whips but I will chastise you with scorpions that is with whips that sting like scorpions and some indeed think that there was a kind of whips used in those times that for this cause were called scorpions now herein was the folly of Rehoboams young courtiers discovered that would teach their king to give such harsh language to a people
refresh himself in a Prophets house These and other considerations mighth move him to believe what the old Prophet had said the rather because his desire of some refreshing after such a time of abstinence and travell must needs make him the readier to hearken to him Vers 20. The word of the Lord came unto the prophet that brought him back To wit by some intemall inspiration or prophetick extasie whereby he was as it were constrained to denounce against his seduced guest even whilest he sate at his table the judgement that should fall upon him for his eating and drinking with him and so consequently to condemn himself for that grosse lie wherewith he had deceived him Vers 22. Thy carcase shall not come unto the sepulchre of thy fathers And herein was implyed that he should die in his return before he gat home to his own land a gracious warning that he might repent of his sinne before his death Vers 23. He sadled for him the asse That is for the Prophet whom he had brought back he sadled his own asse for we read not but that hitherto the man of God that came from Judah had gone on foot and doubtlesse the more officious and kind he was because he considered the mischief he had done him and was troubled for it yet withall observable it is that he did not accompany him homeward which might well be for scare of being involved with him in the judgement that was to come upon him Vers 24. A lion met him by the way and slew him And thus first the Lord chastised his servant for his sinne secondly he confirmed the certainty of what this man of God had formerly spoken in his name he told the king that God had charged him not to eat in that place so that when such a hand of God was upon him for not persevering to obey this command every one might hereby be assured that he was indeed a prophet of God and that all the rest that he had spoken concerning Jeroboams altar should in its season come to passe too as the old Prophet did afterward from hence conclude vers 32. and thirdly he shewed how he abhorred that place in that he slew his own Prophet for eating and drinking amongst them And the asse stood by it the lion also stood by the carcase That the asse should not sly from the lion and that the lion should neither prey upon the living asse not the Prophets dead body but should rather stand as a guard to preserve the dead body from being torn by other creatures and as it were to force the asse not to stir thence but to stay there in a readinesse to carry back his masters body to be buried in Beth-el I say both these are miraculous passages and were as signes to manifest unto all men first that it was not hunger that had provoked the beast to this violence but the over-ruling command and providence of God and secondly that God loved his Prophet dead and would miraculously preserve him for buriall though he had testified his displeasure against his sinne for the example of others even by taking away his life Vers 29. And the prophet took up the carcase of the man of God c. Either therefore the lion went away as soon as the old Prophet came as having now done what he stayed for or else the Prophet was by the evident proofes he saw of Gods over-ruling hand in this businesse heartened against the fear of that beast and so took and carried away his body to be buried Vers 30. And he laid his carcase in his own grave c. And so that was performed which God had said vers 22. Thy carcase shall not come to the sepulchre of thy fathers As for that which followeth and they mourned over him saying Alas my brother this was according to the usuall manner of bewailing their dead friends in those times Jer. 22.18 Therefore thus saith the Lord concerning Jehoiakim the sonne of Josiah king of Judah they shall not lament for him saying Ah my brother or Ah Sister they shall not lament for him saying Ah Lord or Ah his glory Vers 31. Bury me in the sepulchre wherein the man of God is buried lay my bones beside his bones To wit that his bones might be suffered to lie at rest and might not be digged up and burnt by Josiah to which end it seems also he took order to have a superscription engraven on the sepulchre whereby it might be known who it was that was buried there and indeed herein he had his desire 2 King 23.17.18 Vers 32. The cities of Samaria That is the cities of the kingdome of Israel which was afterwards called the kingdome of Samaria from a city so called built by Omrie and which was in his dayes the chief citie of that Kingdome Chap. 16.24 Vers 33. After this thing Jeroboam returned not from his evil way c. That is though the Lord used such a singular means to reclaim him from his idolatry yet he still continued therein one would have thought that his hand being so miraculously strucken dead and then as miraculously healed again upon the prayers of the prophet he should presently with that hand have pulled down his Calves and his altars but neither the withering nor the healing of his hand nor the cleaving of his altar asunder nor this strange death that befell the prophet whereby the truth of what he had spoken was singularly confirmed could do any good to withdraw him from that idolatry whereby he sought to assure his kingdome to himself and his posteritie yea indeed it is like enough that from this violent death that befell the prophet he took occasion to harden himself in his evil wayes CHAP. XIIII Vers 1. AT that time Abijah the sonne of Jeroboam fell sick That is in the time of Jeroboams wicked raign whereof there is mention made in the two last verses of the former chapter for it is evident that this is not meant of the time when the man of God was slain as is related in the former chapter that it seems was in the very beginning of Jeroboams kingdome this rather toward the latter end of his reigne when Ahijah the prophet who first gave him notice of being raised to the kingdome was now blind with old age vers 4. Jeroboam continued in his idolatry and so Gods hand was again upon him in the sicknesse of this perhaps his eldest sonne Rehoboam had a sonne also of the same name who succeeded him both in his crown and in his vices 2. Chron. 12 16. But this Abijah the sonne of Jeroboam in whom there was some goodnesse vers 13. died of this sicknesse Vers 2. And Jeroboam said to his wife Arise I pray thee and disguise thy self Why he sends his wife and that disguised may be easily conceived to wit because he was so loath it should be known amongst the people that in his extremitie he was glad to sly
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
of my fathers unto thee Thus he rejected Ahabs motion with detestation to wit because the Lord had forbidden in his law the perpetuall sale of any mans inheritance Levit. 25.23 The land shall not be sold for ever and though therefore such a motion made by a prince in another kingdome could not have been rejected by any subject without grosse disregard of that Majestie which God hath put upon princes yet Naboth was bound in conscience to do it and no doubt though it be not here expressed as he refused to satisfie the desire of his Soveraigne herein so also he humbly presented him with the reasons why he durst not do it and made it appear that it was not so much the parting with his vineyard as his sinning against God in parting with it that he stumbled at whereby it appears also that this Naboth was a pious man and zealous of observing Gods law even in these idolatrous times which made his bloud cry the louder for vengeance against Ahab and Jezebel Vers 4. And he laid him down upon his bed and turned away his face c As one that was discontented and therefore would have no body to speak to him that cared not to see any body nor to have any body see him Vers 7. I will give thee the vineyard of Naboth the Jezreelite This is spoken in a vaunting way and it may have reference either to Naboths refusing to give Ahab his vineyard as if she had said Though he will not give thee his vineyard I will thou shalt not need to purchase it nor to stand to his curtesie whether he will yield it up to thee or no I will give it thee or else to those foregoing words of Jezebel Doest thou now govern the kingdome of Israel as if she had said One would think a king should not whine for a subjects deniall of such a thing having so much power to satisfie himself but since thou knowest not how to improve thy power I that am but a woman will do it for thee I will give thee the vineyard of Naboth the Jezreelite Vers 8. So she wrote letters in Ahab's name c. To wit Ahab not knowing nor caring to know what course she took for the accomplishing of that promise she had made of getting Naboths vineyard for him Vers 9. Proclaim a fast and set Naboth on high among the people Some understand this thus that Naboth should be set as in regard of his dignity he used to be in some eminent place amongst the chief men of the city as if there had been no evil at all plotted against him and then on a sudden the witnesses should out and accuse him of blaspheming God and the king But I rather think that malefactours when they came to be tried before the Magistrate were usually set upon some scaffold where they might be in the sight of the people and thence it was that Jezebel wrote in her letters And set Naboth on high amongst the people As for the fast to be proclaimed that was enjoyned to make a shew as if indeed such a horrible wickednesse had been committed by Naboth as might bring Gods wrath upon all the nation and for the diverting whereof therefore it was fit the people should in a solemn manner humble themselves and cry unto God for mercy Vers 10. And then carry him out and stone him that he may die For so the Law of God had appointed him to be punished that should blaspheme the name of the Lord Levit. 24.15 16. Whosoever curseth his God shall bear his sinne and he that blasphemeth the name of the Lord he shall surely be put to death and him also that should curse his father Exod. 21.17 And he that curseth his father or his mother shall surely be put to death the Prince therefore being the father of the people pater patriae it seems the cursing of him which is also a sinne forbidden by the Law Exod. 22.28 Thou shalt not revile the gods nor curse the ruler of thy people was usually likewise punished after the same manner Vers 11. The Elders and the Nobles who were the inhabitants in his citie did as Jezebel had sent unto them c. It may well seem strange that the letters of Ahab enjoyning such a grosse and horrible act of injustice should without any scruple be so readily obeyed by the Elders and Nobles of Jezreel but for this we must consider First that Israel was now become idolatrous and in all other respects exceedingly corrupt it is no wonder that a people that have changed their Religion at the will of a supreme Magistrate should do any thing else that he will command them Secondly that the imperious severitie and crueltie of Jezebel had doubtlesse brought this people into a miserable bondage and thraldome Thirdly that Naboth being a man strictly conscionable amongst a lawlesse degenerate people it is likely they were glad of an opportunitie to wreak their teen upon him Fourthly that Jezebel might inform them that Naboth had done this she charged him with some private discourse betwixt the king and him onely the king had no witnesses of his peremptory and blasphemous speeches and so that she desired was onely this that some witnesses might be found that upon the credit of the kings word would charge him with this which could not otherwise be legally proved and that thereupon he might be condemned for blasphemy and put to death Vers 13. Then they carried him forth out of the citie and stoned him with stones that he dyed And with him his sonnes were also put to death as it seems 2. Kings 9.26 Surely I have seen yesterday the blood of Naboth and the blood of his sonnes said the Lord and I will requite thee c. which was directly against the law of God Deut. 24.16 The fathers shall not be put to death for the children nor the children for the fathers their aim herein was doubtlesse that Ahab might without opposition enjoy Naboths vineyard But with what pretence of justice they did it it is uncertain perhaps as some think they might alledge that in punishing so execrable a wickednesse Gods severity against Achan was a president fit to be followed whose sonnes and daughters were stoned together with him Josh 7.24 Vers 14. Then they sent to Jezebel c. To shew how ready they had been to do what she had enjoyned for though the letters they had received were written to them in the kings name yet they knew well enough that the affairs of the kingdome were chiefly swayed by her and that she did all and carried all in a manner as she pleased and therefore their care was chiefly to ingratiate themselves with her Vers 15. Jezebel said to Ahab Arise take possession of the vineyard of Naboth c. Some conceive that Naboth was of the bloud royall and that Ahab was now the next heir which they judge the more probable because Naboths vineyard lay so close upon
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
Jehoram his sonne reigned in his stead indeed some Expositours hold that Jehoshaphat was designed and made king by his father Asa ten yeares or thereabouts before his father dyed and that of this it must be understood which is said here that he was thirty and five yeares old when he began to reigne namely when he was designed king in his fathers life time and consequently that he was five and fourty years old when he began to reigne alone by himself and this I conceive to be most probable nor can I well see how we can reconcile that seeming contradiction betwixt the words of the sacred Scripture in 2 Kings 8.26 and 2 Chron. 22.2 unlesse this be taken for granted Besides sure we are that Jehoshaphat himself did thus namely that he made his sonne Jehoram king in his life time to wit about the seventeenth yeare of his reigne happely when he went with Ahab to Ramoth Gilead as may be gathered from the 2. Kings 1.17 and that having reassumed the government to himself at his return home afterwards about the twenty first or twenty second of his reigne he again put the government into his sonne Jehorams hands some two years before he dyed Vers 43. Neverthelesse the high places were not taken away In 2 Chron. 17.6 it is said that he did take away the high places But the like objection concerning Asa is answered before Chap. 15.14 Vers 45. Now the rest of the acts of Jehoshaphat c. Many of these are also recorded in the Scripture-Chronicles as first how in the third yeare of his reigne he sent teachers into all the places of his land where they wanted instruction 2 Chron. 17.7 secondly how he recovered the tribute due unto him by the Arabians and Philistines from the one he had silver from the other he had sheep and goates to the number of fifteen thousand and foure hundred 2 Chron. 17.10 11. thirdly how he joyned himself in affinity with Ahab giving his sonne Joram in marriage to Athaliah Ahabs daughter 2 Chron. 18.1 fourthly how being reproved by Jehu the prophet at his return from Ramoth Gilead for helping Ahab he again visited his kingdomes and reformed what he found out of order both in matters of religion and justice 2 Chron. 19.1 11. and fifthly how the Aramites or Damascens with the Moabites Ammonites and Idumeans invading the land of Israel with a mighty army Jehoshaphat proclaimed a fast and sought the Lord whereupon the prophet Jehaziel foretold the victory which should be obtained without any bloudshed on his part which accordingly came to passe for the next day these nations disagreeing for some causes amongst themselves those of Ammon and Moab set upon the Idumeans and brake them utterly which done they also slew each other in which broil Jehoshaphat arriving took the spoil of them all without any losse on his part 2 Chron. 20.1 30. Vers 47 There was then no king in Edom a deputy was king To wit they had a deputy seâ— over them by the kings of Judah and so it had been ever since the dayes of David 2 Sam. 8.14 and this is here inserted either to intimate that this it was that gave him the advantage of building a fleet at Ezion-Geber which was in Edoms territories of which in the following verse or else to note how to this time God continued this nation in subjection to the kings of Judah though presently after in the dayes of his wicked sonne they rebelled against him indeed we reade that some of the Idumeans were in the field with the Moabites and Ammonites against Jehoshaphat 2. Chron. 20.10 22 23. but first these might be some voluntary mercenaries not sent out by the state secondly even these it seems were not so firm as was expected against Judah in that expedition and therefore were slain by them of Moab and Ammon 2. Chron. 20.23 The children of Ammon and Moab stood up against the inhabitants of mount Seir utterly to slay and destroy them and thirdly most clear it is that the Idumeans did not declare themselves and openly revolt from the crown of Judah and make themselves a king till the dayes of Jehoram 2. Chron. 21.8 In his dayes the Edomites revolted from under the dominion of Judah and made themselves a king Vers 48. Jehoshaphat made ships of Tharshish to go to Ophir for gold c. Or ships to go to Tharshish or Tarshish 2. Chron. 20.36 Concerning which see the note 1. Kings 10.22 Here it is said in the following verse that Ahaziah desired to joyn with Jehoshaphat in that voyage and that he would not consent thereto but in the 2. Chron. 20.36 37. it is said that he did joyn with Ahaziah in this work and that hereupon the Prophet Eliezer came to him and reproved him and foretold that his ships should be broken which accordingly came to passe in the very port of Ezion-geber it seems therefore that at first when Ahaziah desired this Jehoshaphat would not but at last overcome with the king of Israels importunitie he yielded or else that when a second time Ahaziah desired again to joyn with Jehoshaphat in a navy Jehoshaphat did then deny him as it is here said vers 49. as having had sufficient warning by the losse of his former ships Vers 51. Ahaziah the sonne of Ahab began to reigne over Israel in Samaria the seventeenth yeare of Jehoshaphat king of Judah c. But may some say if Jehoshaphat began to reigne in the fourth yeare of Ahab as is noted above vers 4. then the seventeenth of Jehoshaphat must needs be but the twentieth or the one and twentieth of Ahab now since Ahab reigned two and twenty years how is it said here that Ahaziah the son of Ahab began to reigne in the seventeenth yeare of Jehoshaphat I answer doubtlesse Ahaziah was made king by his father Ahab about a yeare or two before Ahab died and then reigned two years after his fathers death so that he began to reigne to wit his father yet living In the seventeenth yeare of Jehoshaphat and after his fathers death he reigned also two years complete ANNOTATIONS Upon the second book of the KINGS Commonly called The fourth book of the KINGS CHAP. I. THen Moab rebelled against Israel after the death of Ahab By David the Moabites were subdued and made tributaries to the Israelites 2. Sam. 8.2 but when that great breach was made in the kingdome of Israel ten of the tribes revolting from the house of David and making Jeroboam king the Moabites it seems revolted also from the house of David and rather chose to give themselves for vassalls to the kings of Israel upon whose kingdome their land bordered and so they continued unto the dayes of Ahab and now upon some advantage espied to wit the late overthrow of the Israelites by the Syrians and the death of Ahab or perhaps the feeble spirit and weak condition of Ahaziah because of his fall Mesha the present king of Moab rebelled
they should by way of derision call upon him to go up the hill as commonly it is thought these words were spoken I cannot conceive Vers 24. And he turned back and looked on them and cursed them in the name of the Lord c. That is by authority from God he pronounced them accursed of God and indeed therefore it is expressed that he looked on them before he cursed them to intimate that he did not do it in a suddain passion to revenge himself but by the speciall instinct of God and that to punish the wickednesse of the parents in the death of these their misnurtured children and to let the Israelites see that if God would so severely revenge the reproaching of his prophets in the mouthes of little children much lesse would he endure it in those that were of ripâ—r yeares It is strange indeed that the prophet after durst go to Beth-el but he went under Gods protection who was able to defend him as he had done his master Elijah against the fury of king Ahaziah when he had fetched fire from heaven upon his captains and their souldiers CHAP. III. Vers 1. NOw Jehoram the sonne of Ahâ—â— began to reigne over Israel in Samaria the eighteenth yeare of Jehoshaphat c. Chap. 1.17 it is said that he succeeded his brother Ahaziah and began his reigne in the second yeare of Jehoram the sonne of Jehoshaphat but that was onely because Jehoshaphat when he went with Ahab against Ramoth Giâ—ead did designe his sonne Jehoram to be king in his room and to govern the kingdome in his absence howbeit at his return he resumed the government of the kingdome to himself as we see in this place and indeed there was good cause for the trouble that Jehoshaphat was put to to reform things at his return 2. Chron. 19.4 argues no small distemper of the whole countrey through the misgovernment of that his ungodly sonne in his absence see the note chap. 1.17 Vers 2. He put away the image of Baal that his father had made That is he suppressed the worship of Baal which his father had set up though he continued still the idolatry of Jeroboam in his golden calves it was much indeed that this wicked king should reform so much especially his mother Jezebel being yet living by whose means the worship of Baal was first brought in but it may well be that his conscience was a little startled with the death first of his father and then of his brother Ahaziah occasioned by the strange fall that he got and with the late revolt of the Moabites from them and besides perhaps he knew that the Prophets of God attributed these things to the idolatry of the Israelites and therefore intending an expedition against the Moabites he resolved first to suppresse the idolatry of Baal that so his warre against Moab might speed the better Vers 7. The king of Moab hath rebelled against me wilt thou go with me against Moab to battel He rebelled in the dayes of Ahaziah immediately after the death of Ahab their father chap. 1.1 but Ahaziah was king little above a yeare and the most of that time perhaps bedrid with his fall and so could not undertake the reducing of Moab to their former obedience and so now Jehoram his brother undertakes it so soon as ever he came to the crown And he said I will go up c. Whether it were out of a desire that Jehoshaphat had to be avenged on the Moabites for their defection from the kings of Judah to Israel for being formerly tributaries to David and Solomon they had left the kings of Judah and given themselves for vassals unto this time to Jeroboam and his successours or for that they had lately with other nations made warre upon him and invaded his land 2. Chron. 20.1 or whether it were because Joram king of Israel had put down the worship of Baal in his kingdome and so in this regard he thought he might the more safely joyn with him in this warre against Moab though he had been formerly reproved by Gods Prophets first for aiding Ahab when he went against Ramoth Gilead 2. Chron. 19.2 and secondly for joyning himself with Amaziah to make ships to go to Tarshish 2. Chron. 20.37 Yet now again he joyned himself with Jehoram the sonne of Ahab and brother of Amaziah in this his warre against the Moabites Vers 8. And he said Which way shall we go up And he answered The way through the wildernesse of Edom. That is Jehoram asked Jehoshaphat which way they should go and Jehoshaphat advised them to go the way through the wildernesse of Edom to wit either that they might come upon the Moabites by a way they looked not for them or that they might take the king of Edom and his forces along with him or else the better to assure that nation of the Edomites by the way of whom they had the more cause to be jealous because some of them had lately been in the field at Engaddi against Jehoshaphat together with the Moabites and the Ammonites 2. Chron 20.22 The Lord set ambushments against the children of Ammon Moab and mount Seir which were come against Judah and they were smitten though at this time they were tributaries to Jehoshaphat and so continued till his sonnes reigne 2 Chron. 21.8 Vers 9. So the king of Israel went and the king of Judah and the king of Edom That is the Viceroy of Edom whom Jehoshaphat had set over them for as yet they had no king of their own 2. Chron. 21.8 Vers 11. Here is Elisha the sonne of Shaphat which poured water on the hands of Elijah That is Here is Elisha the servant or minister of Elijah whether in this particular Elijah made use of Elishaes service we need not enquire because this was the ordinary imployment of servants that attended upon their masters therefore with this proverbiall kind of speech this courtier speaks of him as Elijahs attendant Here is Elishah that poured water on the hands of Elijah and no doubt it was by the speciall instinct of Gods spirit that Elisha was come along with the armie into these deserts of Edom. Vers 12. And Jehoshaphat said The word of the Lord is with him So he judged both because he was the disciple of so great a prophet and perhaps his fame was already spread abroad as also because he conceived there was something in it that he should be now come with the army So the king of Israel and Jehoshaphat and the king of Edom went down to him It was very much that three kings should go down to the prophet and that they did not rather send for Elisha to come to them as at other times the kings of Israel and Judah were wont to do but first the great extremity they were now in might make them desirous to ingratiate themselves to Elisha by all possible meanes secondly it is like enough that Jehoshaphat might advise him hereto and that
because knowing how much the prophets of God were despised and slighted in those dayes he thought it requisite by this great honour done to Elisha to let the people see how highly they ought to esteem them Vers 13. And Elisha said unto the king of Israel What have I to do with thee get thee to the prophets of thy father c. Though the king of Israel had suppressed the idolatry of Baal in his kingdome yet because he continued still in the idol-worship of his golden calves therefore Elisha professeth to him with great boldnesse as became him upon whom the spirit of Elijah did rest that there was no reason that a worshiper of idols should come to the prophet of the true God in the time of his extremitie but ironically wills him to go to the prophets of his father and the prophets of his mother to see if they could now yield him any comfort Nay for the Lord hath called these three kings together to deliver them into the hand of Moab As if he should have said Nay Elisha do not now charge these things upon me for as it is the Lord that hath brought us into these straits so it is he onely I know that can halp us out and not these idol-gods which those false prophets worship thou speakest of yea if succour come not speedily we are like to be undone you see we are like to fall into the hands of the Moabites if they should come upon us not I onely but even these kings that are with me whom I know thou doest highly esteem it is no time therefore now to chide but to help wherefore enquire I pray of the Lord for us and call upon him that we may be delivered Vers 14. As the Lord of hosts liveth before whom I stand See the note 1. Kings 17.1 Vers 15. But now bring me a minstrell This he called for either to compose his affection and to quiet his mind that was somewhat moved against Jehoram or rather that by singing some holy psalm or hymn both himself and those that were with him present might have their hearts raised to such holy and heavenly meditations as might render him the fitter to ask and receive propheticall inspirations and them the fitter to heare what God would say unto them The hand of the Lord came upon him That is the spirit of prophesie Vers 19. And ye shall smite every fenced citie and every choice citie and shall fell every good tree Thus God by this speciall direction of the prophet gave allowance to the Israelites to do that for the punishing of the Moabites as devoted to utter destruction which by the generall rule of the law they might not have done Deut. 20.19 When thou shalt besiege a city a long time in making warre against it to take it thou shalt not destroy the trees thereof by forcing an ax against them or else that law was meant onely of the warres they were to make against the cities in the land of Canaan Vers 20. And it came to passe in the morning when the meat-offering was offered that behold there came water c. This time God was pleased to choose wherein to send them water thereby to honour that service which was done him then by his people and to teach them that all blessings come to us by Christ who was the summe of all those sacrifices and are to be obtained by the prayers of his people for the time of the morning sacrifice was also the time of publick prayer Acts 3.1 Now Peter and John went up together into the temple at the houre of prayer being the ninth houre Vers 23. And they said This is bloud c. The glistering of the sunne-beams upon the waters made them think the place where the Israelites were to be covered over with bloud which conceit was doubtlesse the more readily entertained First because they never dreamed of any water in those deserts of Edom where the Israelites lay now encamped Secondly because not long before the like had befallen their people when they went with the Ammonites and Edomites against Jehoshaphat dissension arising among them they fell upon and slew one another 2 Chron. 20.22 23. and why might not the same now happen amongst these kings that had combined together against them And thus the Moabites were by a misconceit drawn forth from their borders which were happely strong and through which the Israelites could not so easily have broken being so confident of what they supposed that they sent not forth scouts to see whether it were so as they conceived or no. Vers 25. And they beat down the cities and on every good peice of land cast every man his stone c. That is whereever they came in the land of Moab they did what they could utterly to spoile their countrey razing their cities casting stones upon their lands stopping their wells and felling their trees Onely in Kir-haraseth left they the stones thereof c. That is onely the city of Kir-haraseth stood in her strength and was not razed to wit because thither the king of Moab fled with his souldiers and so manned it and defended it against the Israelites Kir-haraseth was indeed the chief and best fortified citie in the land of Moab as we may see Esay 16.7 and therefore no marvell it is though that endured a siege when the other were presently taken the king being also retired thither for shelter with all his forces Howbeit the slingers went about it and smote it c. That is though they could not presently take this city yet they besieged it the slingers seeking to beat the defendants from the walls that they might scale them or batter them with engines or dig them down with mattocks and so take the city yet some by slingers here understand engineers which with their engines did force stones against the walls to batter them with violence as now gunners shoot bullets Vers 26. And when the king of Moab saw that the battell was too sore for him c. That is when he saw that his enemies were too strong for him and were like to prevail and take the city he sallied forth with seven hundred men upon that quarter where the king of Edom lay hoping to break through and so to escape neither was it perhaps without cause that he chose to make his salley upon Edoms quarter for it might be either because that quarter was weakest or because his rage was most against those their neighbours for helping the Israelites especially considering that a while before the Edomites and they had joyned together against Jehoshaphat 2. Chron. 20.22 or because he might hope to find them no sure friends to this enterprize of the Israelites against him Vers 27. Then he took his eldest sonne that should have reigned in his stead c. This may be meant of the king of Edoms eldest sonne and so it is evident by the contents of this chapter our translatours understood
time all their chief officers were called Eunuchs As we see Potiphar to whom Joseph was sold though he were a married man is termed an Eunuch Gen. 37.36 Vers 7. And Elisha came to Damascus and Ben-hadad the king of Syria was sick c. The most received opinion is that Elisha went now to Damascus according to a charge given him by Elijah purposely to anoint Hazael king but why was Elijah sent from mount Horeb to Damascus if God meant not that he himself should anoint Hazael 1. Kings 19.15 And the Lord said unto him Go return on thy way to the wildernesse of Damascus and when thou comest anoint Hazael to be king over Syria rather therefore I conceive that Elisha went now by the speciall instinct of Gods Spirit to confirm that to Hazael by a second prediction which formerly upon Elijahs anointing he did not much believe and that the rather because of the present famine in Israel and so coming thither found Ben-hadad sick whether his sicknesse was occasioned through grief as Josephus saith for the shamefull flight of his armie from the siege of Samaria chap. 7.6 especially when he heard it was occasioned by a causelesse feare the Scripture expresseth not but onely notes how in his sicknesse he was glad to consult with the Prophet concerning his recovery whom ere while he sent to apprehend in Dothan chap. 6.13 14. encouraged happely thereto also by the miraculous cure that he had wrought upon the leprosie of his servant Naaman Vers 10. Go say unto him Thou mayest certainly recover c. That is thy disease is not mortall Thou mayest certainly recover of thy sicknesse that therefore which the Prophet addes concerning his death howbeit the Lord hath shewed me that he shall surely die doth not contradict this which he said concerning his sicknesse The question was whether he should recover of that sicknesse wherewith he was visited to this a direct answer is given that he might well recover notwithstanding his sicknesse but withall an intimation is given to the messenger that he should surely die to wit by another means though not by his sicknesse Vers 11. And he settled his countenance stedfastly till he was ashamed That is Elisha did fix his eyes stedfastly upon Hazael untill he began to be ashamed because he saw he could not forbear weeping or rather untill Hazael began to blush and to be ashamed because he saw the Prophet look so earnestly upon him Vers 13. And Elisha answered The Lord hath shewed me that thou shalt be king over Syria Intimating that in this regard it was likely enough he would exercise those cruelties upon the Israelites which now he made so strange of and that because he should then have power to do it and withall when once he sate in the throne of Syria he would bear the same deadly hatred against Gods people which his predecessours had done before him and thence is Damascus threatned under those terms Amos 1.4 I will send a fire into the house of Hazael which shall devoure the palaces of Ben-hadad Vers 15. He took a thick cloth and dipt it in water and spread it on his face c. And thus Ben-hadad was strangled by Hazael and that so that no signe or token could be seen in his dead body of any violence that was offered him and perhaps too under a pretence of allaying the distemper of heat he was in by reason of his sicknesse Vers 16. And in the fifth yeare of Joram the sonne of Ahab king of Israel c. Jehoshaphat had designed his sonne Jehoram to be king and appointed him to govern the kingdome in his absence in the seventeenth yeare of his reigne a little before he went with Ahab against Ramoth Gilead and thence the yeare of Jehoram king of Israel his beginning to reigne is counted to be both the eighteenth yeare of Jehoshaphat 2. Kings 3.1 and the second yeare of Jehoram the sonne of Jehoshaphat 2. Kings 1.17 but at his return he resumed the royall power wholly to himself not communicating the same again to his sonne untill the fifth yeare of Joram king of Israel which was the two and twentieth of Jehoshaphat and then this old king took unto him this his eldest sonne as partner in the government himself yet living the cause whereof in all probabilitie was some discord and differences which brake out even then between him and his younger brethren which as they moved Jehoshaphat to commit to his younger sonnes the custody of strong fenced cities in Judah 2. Chron. 21.3 the better to assure them if it might have been against the power of their elder brother so also on the other side it caused him to put this his eldest sonne in possession of the kingdome whilest himself was living for fear of tumult after his death Vers 17. And he reigned eight years in Jerusalem To wit foure years together with his father and foure years himself alone Vers 18. For the daughter of Ahab was his wife To wit Athaliah vers 26. Vers 19. Yet the Lord would not destroy Judah for David his servants sake as he promised him to give him alway a light c. That is one of his seed in whom the soveraigntie of Judah should be continued though farre short of the glory that formerly they enjoyed before the revolt of the ten tribes Vers 20. In his dayes Edom revolted from under the hand of Judah c. The Edomites ever since Davids time 2. Sam. 8.14 had been tributaries to the kings of Judah and had been governed by a Viceroy whom they set over them 1. Kings 22.47 There was no king in Edom a deputy was king But now they cast off this yoke and so the prophecie of Isaac began to take effect Gen. 27.40 that Esau should break the yoke of his brother Jacob from off his neck 2. Chron. 21.2 we reade first that so soon as his father was dead he presently made use of his power against his six younger brethren and having gotten them into his hands slew them and together with them for company many of the great men of the land such belike as either formerly or then had taken their part that withall he took upon him to make innovations in Religion erecting high places in the mountains of Judah and forcing the people to embrace that idolatry which himself had learned from the house of Ahab vers 10.11 And these combustions in the land of Judah we may well think gave encouragement to the Edomites to revolt at this time and so God punished these his abominable courses Vers 22. Yet Edom revolted from under the hand of Judah unto this day That is though Joram overthrew the Edomites in that forementioned battel vers 21. yet they retiring into their places of advantage persisted resolutely in their revolt and so he was forced to return again into his own land which indeed is not so strange if we consider that he might perhaps heare of the revolt of
that ambition and zeal for Idolatry do usually blind men and women and make them most unnaturally cruell Secondly that there might be other reasons inducing her thereto though they be not expressed in the Scripture as for instance perhaps she might have other sonnes and grandchildren either by adultery or by a former husband or by some daughter of Jorams upon whom she might rather desire to settle the crown of Judah perhaps those that brake up the house of God and bestowed the dedicated things thereof upon Baalim 2. Chron. 24.7 For the sonnes of Athaliah that wicked woman had broken up the house of God and also all the dedicate things of the house of the Lord did they bestow upon Baalim Thirdly howsoever sure we are that there is no wickednesse so unnaturall and unreasonable whereinto a wicked woman may not run raised up of God to be a plague to wicked and idolatrous people and besides there was a speciall hand of God in it that those that were descended from Ahab though onely by the mothers side might be destroyed save onely Joash who was left to succeed in the throne of Judah Vers 2. But Jehosheba the daughter of king Joram sister of Ahaziah took Joash the sonne of Ahaziah c. This Jehosheba or Jehoshabeath 2. Chron. 22.11 the sister of Ahaziah and daughter of Joram was married to Jehoiada the high priest as is noted in that place of the Chronicles before cited and therefore it is not likely that she was the daughter of Joram by Athaliah but by some other of his wives because we cannot well think that he would have taken a wife of that cursed idolatrous stock But however sister she was to Ahaziah the late king of Judah and therefore hearing of Athaliahs bloudy project she stole this young infant her brothers youngest sonne out of the nursery and hid him with his nurse in the bed-chamber that is in some bedchamber of the priests which were adjoyning to the Temple and so kept him close six years together how it came to passe that this young late-born infant was not missed or being missed was not hunted after and by diligent search discovered it is hard to say most probable it is that some deceit or cunning was used as by the substitution of some other child in his room whether dead or living or by corrupting those Athaliah had imployed in this bloudy service or some such way by which means Athaliah might verily think he was killed with the rest or if she had same small ground to suspect any thing to the contrary she might in policie forbear to make any noise of it lest the people hearing such a rumour should be the readier to hearken after innovations and be the lesse conformable to the present government However because Joash this young infant thus miraculously saved is expressely here called the sonne of Ahaziah and so elsewhere constantly vers 4.12 chap. 12.18 2. Chron. 22.11 1. Chron. 3.11 it is therefore no way probable which some affirme that he was of the posteritie of Nathan and succeeded in the throne because all Solomons posterity was extinguished by Athaliah especially if we consider that the reason intimated in these words why Jehosheba preserved him was because of her near alliance to him as being his aunt his fathers sister Vers 4. And the seventh yeare Jehoiada sent and fet the rulers over hundreds with the captains and the guard c. When Athaliah had usurped the crown of Judah six years and somewhat more without any disturbance either of domesticall adversaries or forreigne enemy for Jehu had enough to do at home to oppose the victorious armies of Hazael wherewith he was so farre overcharged at length Jehoiada began to think of settling him in the throne to whom of right it did belong who was now full seven years old vers 21. Seven years old was Jehoash when he began to reigne and had been hitherto hid in a cell of the Temple by his wife Jehosheba not judging it fit to conceal him any longer first that his young soveraigne might not want that princely education which was requisite and whereof his years began now to be capable and secondly that the idolatry of Baal might not by her means take too deep root before it were weeded up having therefore first imparted this secret to five of the chief captains of the land in whose fidelitie he had best assurance and made a covenant with them afterward by their means he drew in others of the principall men of the countrey both the Levites and others onely at first procuring that they should repair to Jerusalem where they should be further acquainted with the whole matter 2. Chro. 23.1 2. and so accordingly being met together as is here expressed in the temple having taken an oath of secrecy and fidelity of them he shewed them the kings sonne made a covenant with them to advance him to the kingdome and resolved how the businesse should be managed the next sabbath day in every particular as is expressed in the sequel of the story Indeed some Expositours conceive that those five mentioned 2. Chron. 23.1 to whom Jehoiada did first impart the businesse were priests and Levites and so also all that were imployed in this service and that because they managed this businesse in the temple whither none say they but those of the tribe of Levi might enter but yet considering that the court of the people was a part of the temple and within the gâ—tes thereof and withall because those five men are expressely termed captains of hundreds and it is said that they gathered to them not onely the Levites but also the chief of the fathers of Israel 2. Chron. 23.1 2. I see not why they should hold that they were onely Levites that Jehoiada did now call in to his help Vers 5. This is the thing that ye shall do a third part of you that enter in on the sabbath c. This he spake to the Levites the Levites were by an order established long since amongst them by David divided into foure and twenty orders or companies which did in their courses each company a week discharge the service of the temple the rest abiding the whilest in their own private dwellings in the severall cities of Judah and so every sabbath day they that had served the week before went out and another came in that served in their room and in each company or course there was in Davids time a thousand Levites besides the porters and singers Now therefore because the associates of Jehoiada were not able to bring together secretly so many trusty and serviceable hands as would suffice to mannage the businesse to help this want Jehoiada resolved to arm the Levites for the work and to the end they might be the stronger he took in the new company that were to come in on the sabbath and did not discharge the old that should have then gone out but retained them
house of the Lord and came by the way of the gate of the guard to the kings house That is the gate of the kings house where the guard usually stood CHAP. XII Vers 3. BUt the high places were not taken away c. So long had the people been inured to this erroneous worship of God that it seems even Jehoiada himself durst not advice the king to proceed to the reformation of this evil also for fear of causing some tumult amongst them Vers 4. And Jehoash said to the priests all the the money of the dedicated things c. The Temple was at this time sallen into great decay through the wickednesse of former kings but especially of Athaliah For the sonnes of Athaliah that wicked woman 2. Chron. 24.7 had broken up the house of God and also all the dedicate things of the house of the Lord did the bestow upon Baalim the first act therefore that Jehoash took in hand when he began to rule without a protectour was the reparation of that holy place as indeed most requisite it was that he should be carefull to uphold the Temple that had been the nursery of his infancy and the best means to secure his life and to uphold his just title to the crown of Judah and to this end he enjoyned the priests carefully to gather all the money of the dedicated things that is all the money dedicated to the service and repair of the Temple and then the particulars are expressed purposely I conceive to distinguish this money from that which was brought in for the use of the priests themselves as the money for the redemption of the first born and such like namely first the money of every one that passeth the account that is the half shekel that they were to pay when they were numbred from twenty years old and upward Exod. 30.12 13. which is therefore called 2. Chron. 24.6 the collection of Moses the servant of the Lord and of the congregation of Israel for the tabernacle of witnesse and vers 9. the collection that Moses the servant of God laid upon Israel in the wildernesse concerning which see the notes Exod. 30.12 13. secondly the money that every man is set at that is the money which any man shall by the priest be appointed to pay for his redemption when he hath vowed himself to God according to that law Levit. 27.2 c. of which see the note there and thirdly all the money that cometh into any mans heart to bring into the house of the Lord that is which any man shall voluntarily give for the reparation of the house Vers 5. Let the priests take it to them every man of his acquaintance In 2. Chron. 24.5 it is said that Joash appointed them to go out unto the cities of Judah and gather this money from yeare to yeare this receiving it therefore every man of his acquaintance is meant of their gathering it in the severall cities where they dwelt for the Levites were dispersed in severall cities of Judah where they were acquainted and well known amongst the people Vers 7. Now therefore receive no more money of your acquaintance but deliver it in for the breaches of the house That is he enjoyned them to meddle no more with the receiving of the money but to pay in that which they had already received when the king first set on foot this work as he appointed them to collect the moneyes above mentioned for the repairing of the temple so also he charged them to hasten the work 2. Chron. 24.5 Go out unto the cities of Judah and gather of all Israel money to repair the house of your God from yeare to yeare and see that ye hasten the matter when therefore in the twenty third yeare of his reigne he saw that yet nothing was done he took it for granted that either they had been negligent in collecting the money or that they did not faithfully pay in what they received or at least that the people suspecting their diverting of it to their own private uses did not pay it so willingly as otherwise they would and therefore he took the work out of their hands and appointed another way for the gathering of the money as is afterward expressed Vers 9. But Jehoiada the priest took a chest and bored a hole in the lid of it c. To wit by the command of the king 2. Chron. 24.8 to prevent all suspicion for the time to come of any corruption in this businesse first they made this chest whereinto the money should be put and wherein it should be kept and then they made a proclamation throughout the kingdome that every man should bring in the appointed contribution which accordingly was done with much alacrity and willingnesse 2. Chron. 24.9 10. Vers 10. The kings Scribe and the high priest came up and they put it up in baggs c. In 2. Chron. 24.11 it is the kings Scribe and the high priests officers came up and emptied the chest c. Vers 13. Howbeit there were not made for the house of the Lord bowls of silver snuffers c. That is not till the temple was fully repaired but when that work was finished the money that was left was imployed in making these vessels for the house 2. Chron. 24.14 Vers 16. The trespasse-money and sinne-money was not brought into the house of the Lord it was the priests That is the money which by the law those men were to pay by way of satisfaction according to the estimation of the priests that had any way wronged the Lord in his holy things Levit. 5.15 whether it were done ignorantly or wittingly in both the cases satisfaction was to be made and the one of these is called trespasse-money and the other sinne-money Vers 17. Then Hazael king of Syria went up Notwithstanding this fair beginning of Jehoash his reigne no sooner was Jehoiada dead but by his flattering princes he was drawn away to the worship of idols and so wrath came upon Judah and Jerusalem for this their trespasse 2. Chron. 24.17 18. namely by Gods letting loose Hazael king of Syria upon them as is here said from whom they were fain to purchase their peace by a great summe of money as is expressed vers 18. Vers 20. And his servants arose and made a conspiracie and slew Joash c. Some other passages are recorded in the Chronicles not here expressed as first when sundry prophets had in vain laboured to reclaim both king and people from their idolatry at length Zachariah the sonne of Jehoiada the priest was by the Spirit of the Lord stirred up to admonish them of their wickednesse who did it accordingly with great courage assuring them that this was the cause of Hazaels prevailing against them whereupon a conspiracie was made against him and by the kings commandment who forgat what his father Jehoiada had done for him he was stoned to death secondly that according to the prayer of this
blessed Martyr at his death the Lord look upon it and require it before that yeare was expired the Syrians invaded the land again and executed the judgements of God with great severitie for though the Syrians it seems came rather to pillage then to perform any great action for they came with a small company of men and Jehoash went out against them with a very great army yet by the providence of God this small band of Syrian rovers overthrew that great host of Judah wherewith being encouraged they went up against Jerusalem and destroyed all the Princes of the people who had drawn away their king from the worship of the true God and sent all the spoil of them to the king of Damascus and as for Jehoash they left him in sore diseases perhaps by tortures they had put him to which advantage two of his servants apprehending they made a conspiracie against him and slew him in his bed when he had reigned fourty years vers 1. to wit two and twenty years with Jehu and the rest with his sonne Jehoahaz and his grandchild Jehoash which is largely related 2. Chron. 24.18 25. Vers 21. For Jozachar the sonne of Shimeath and Jehozabad the sonne of Shomer his servants smote him and he died This Jozachar was also called Zabad 2. Chron. 24.26 where also it is expressed that Shimeah was an Ammonitesse and that Shomer there called Shimrith was a Moabitesse And these are they that conspired against him Zabad the sonne of Shimeath an Ammonitesse and Jehozabad the sonne of Shimrith a Moabitesse And they buried him with his fathers in the citie of David But not in the sepulchres of the kings 2 Chron. 24.25 CHAP. XIII Vers 1. JEhoahaz the sonne of Jehu began to reigne over Israel in Samaria and reigned seventeen years Yet two years before his death he made his sonne Joash king see vers 10 22. Vers 3. And he delivered them into the hands of Hazael king of Syria and into the hands of Ben-hadad the sonne of Hazael all their dayes That is all the time of the reigne both of Jehu the father and Jehoahaz his sonne Vers 4 And Jehoahaz besought the Lord. Namely when he was brought so low by the Syrians that he had not left him above fifty horsmen and ten chariots and ten thousand footmen as is afterward expressed vers 7. Vers 5. And the Lord gave Israel a saviour c. To wit Joash the sonne of Jehoahaz who afterward prevailed mightily against the Syrians and after that also Jeroboam his sonne chap. 14.27 so that afterward the children of Israel dwelt in their tents as beforetime that is they dwelt in their houses quietly and peaceably see the note 1 Kings 12.16 Vers 7. The king of Syria had destroyed them and had made them like the dust by threshing That is he had broken them to pieces and scattered them as corn may be with too much threshing so that scarse any where was there an army together and they were become a people of no power and no esteem Vers 8. Now the rest of the acts of Jehoahaz and all that he did and his might c That is with what courage and valour he resisted the Syrians though they still prevailed against him which is the rather noted to make it manifest that the calamities that befell the Israelites in his time were of Gods just judgement because of their sinnes rather then from any want of courage and might in their king Vers 9. And Jehoahaz slept with his fathers Having reigned seventeen years vers 1. all which time Jehoash the sonne of Ahaziah reigned in Judah Vers 10. In the thirty and seventh yeare of Joash king of Judah began Jehoash the sonne of Jehoahaz to reigne c. Jehoahaz the father of Joash began his reigne in the three and twentieth yeare of Joash king of Judah and reigned seventeen years vers 1. which must needs be till the nine and thirtieth yeare of Joash king of Judah complete and how then did his sonne begin his reigne in the thirty seventh yeare of Joash king of Judah as is here said I answer that Joash was made king his father yet living and reigned three years together with his father but reigned not alone till the last that is the fourtieth yeare of Joash king of Judah and hence it is also that Amaziah the sonne of Joash king of Judah is said to have begun his reigne in the second yeare of Joash sonne of Jehoahaz king of Israel chap. 14.1 either therefore because Jehoahaz being wearied and broken with long adversity desired to discharge himself in part of those heavie cares that lay upon him or because Elisha had perhaps foretold the victories of this his sonne of which we reade vers 14.15 c. two years before his death he made his sonne king Vers 12. And the rest of the acts of Joash and all that he did c. As namely the three great victories which he obtained against the Syrians of which Elisha foretold him vers 17 18 19. and his rescuing many cities of Israel from the Syrians vers 25. and how he prevailed against Amaziah king of Judah which is related in the following chapter Vers 13. And Joash slept with his fathers Having reigned sixteen years vers 10. to wit after his fathers death besides the three years that he reigned with his father the first yeare of his sole government Joash the sonne of Ahaziah reigned in Judah and Amaziah his sonne the other fifteen years Vers 14. Now Elisha was fallen sick of the sicknesse whereof he dyed To wit about five and fifty years at least as is generally thought after Elijah was taken up into heaven in which time Jehoshaphat Jehoram Ahaziah Athaliah and Jehoash swayed the scepter of Judah and Jehoram the sonne of Ahab Jehu Jehoahaz his sonne and Joash the sonne of Jehoahaz did successively sit in the throne of Israel yet some Expositours hold that Joash his visiting this sick prophet related in the following words was whilest his father Jehoahaz was yet living to wit that when his father had sought unto the Lord as is said before vers 4. then this his sonne Joash came both to visit the sick prophet and to enquire concerning those sad calamities that had befallen the kingdome of Israel and so when he saw him in so weak a condition wept over his face and said O my father my father the chariot of Israel and the horsemen thereof with the same words wherewith Elisha had bewailed the losse of Elijah chap. 2.12 concerning which see the note there Nor is it strange that this wicked king that would not be guided by the doctrine of Elisha should yet thus passionately bewail the sicknesse of the prophet if we consider in what a distressed condition his kingdome was at present and how great things God had done for his predecessours the kings of Israel by Elishaes means Vers 16. And Elisha put his hands upon the kings hands The
reigne to wit when Azariah or Uzziah was made king of Judah is counted the seven and twentieth from his first designation to the crown of Israel or rather Azariah or Uzziah was not fully seated in the kingdome untill twelve years after the death of Amaziah see chap. 15.1 Vers 3. And he did that which was right in the sight of the Lord yet not like David his father c. That is he did to wit in the beginning of his reigne that which was for the substance of it approved of God but he did not do it as David did with an upright and perfect heart 2. Chron. 25.2 And he did that which was right in the sight of the Lord but not with a perfect heart he did that good he did out of respect to men or to his own advantage not out of a sincere desire of pleasing God such as his father was such was he his father a while out of a respect to men as long as Jehoiada lived did that which was right but out of a false hollow heart and so afterward fell away to idolatry and so did he Vers 4. Howbeit the high places were not taken away c. This is added by way of exception not to that which went immediately before of his doing all things as Joash his father did for his father Joash did not take away the high places no more then he did but to that which is said in the begining of the third verse that he did that which was right in the sight of the Lord to wit in the beginning of his reigne for as concerning this outward conformity which at first he yielded to the law of God herein he failed that he did not suppresse that superstitious worshiping of God in the high places Vers 5. And it came to passe assoon as the kingdome was confirmed in his hands c. It seems the murther of his father Joash chap. 12.20 21. was at least so farre approved and applauded by many of the people as the just judgement of God upon him for his apostacie to idolatry and especially for the death of Zachariah the sonne of Jehoiada that Amaziah at his first entrance upon the kingdome thought it good policie to dissemble his displeasure and give way to the time and so foâ—bore a while to punish the traitours but assoon as he perceived his government well established and found that the conspiratours howsoever the deed done was applauded as the handy work of God had neither any mighty partakers in their fact nor strong maintainers of their persons he on a sudden called them to an account and so without any tumult they were put to death Vers 6. But the children of the murderers he slew not c. Which is noted as one of those acts wherein he carried himself commendably in the beginning of his reigne he might well fear lest the children of those he now put to death might seek in after times to be revenged on him and yet he would rather hazard this then transgresse Gods law which enjoyned that the children should not be put to death for any fault of their parents Deut. 24.16 Vers 7. He slew of Edom in the valley of salt ten thousand and took Selah by warre c. Of this valley of salt see the note 2. Sam. 8.13 whether it were the happy successe of Joash king of Israel in his warres at this time against the Syrians that kindled in Amaziah a desire of undertaking some expedition wherein himself might purchase the like honour or what else it was that first put Amaziah upon this invasion of the Edomites it is not expressed sufficient cause he had of making warre upon them because in his grandfather Jehorams time they had rebelled and so continued unto this time and therefore considering of what importance the reducing of them to their former subjection would be he went forth against them and obtained a notable victory though he did not wholly subdue them the particulars of which enterprise are more fully expressed 2. Chron. 25.5 16. as first that though upon a view taken he found in his own kingdome three hundred thousand serviceable men for the warres yet thinking it the better way in point of policie to wage this warre chiefly by mercenaries he hired an hundred thousand able valiant men of the Israelites for an hundred talents of silver who were in those times by reason of their successefull warres against the Syrians become famous souldiers to go with him against the Edomites for which being reproved by a prophet that came to him and threatned with ill successe if he strengthened himself with the help of these men whom God did not love because they were idolaters though he prospered them in their warres against the cruell Syrians however he stuck a while at the losse of that great summe of money wherewith he had hired them yet at length he dismissed them and they enraged hereby to revenge this high disgrace as they esteemed it fell upon the cities of Judah in their return and slew three thousand of them and took much spoil Secondly that entring afterwards couragiously into the Edomites countrey with his own souldiers he obtained against them a notable victory wherein he not onely slew of them ten thousand as is here expressed but also took other ten thousand prisoners whom he threw from an high rock that very place perhaps which is here called Selah or the rock using it may be such severity against them because notwithstanding this his victory they still stood out and would not be reduced again under the subjection of the crown of Judah thirdly that when he returned home besotted by I know not what strange witchcraft he set up the idol-gods of the Edomites which among the other spoils he had brought away to be his gods and worshipped them and burned incense unto them for which being reproved by a Prophet he would not hearken to him but checked him for daring to meddle with him and so received from the Prophet that fearfull doom that God had determined to destroy him Vers 8. Then Amaziah sent messengers to Jehoash the sonne of Jehoahaz c. That is Amaziah puffed up with his late victory in his warres against the Edomites sent a proud challenge to Joash wherein he dared him to meet him with his best forces and give him battel most probable it is that the injurie done him by the Israelites whom he had dismissed when he undertook the late expedition against mount Seir was the first occasion that provoked him to quarrel with Joash 2. Chron. 25.13 But the souldiers of the army which Amaziah sent back that they should not go with him to battel fell upon the cities of Judah from Samaria c. and that this late wrong might also bring old matters into question namely the slaughter which Jehu the grandfather of this Joash had made amongst the princes of Judah and especially the title which the kings of Judah had to
the kingdome of the ten tribes as well as those of Judah and Benjamin the advice which he took with his counsel 2. Chron. 25.17 Then Amaziah king of Judah took counsel and advise and sent to Joash the sonne of Jehoahaz the sonne of Jehu saying Come let us see one another in the face seems to imply that they debated amongst them these just grounds which he had to make warre against the king of Israel and most likely it is that these things were objected by him in this challenge that he sent but because he sent this message in an insolent manner as one that did rather desire to decide the businesse by the sword then to have it otherwise composed and to try the strength and courage of the king of Israel in a pitched battel therefore is this onely expressed that he challenged him to meet him in the field and give him battel face to face for that is the meaning of these words Come let us look one another in the face Vers 9. The thistle that was in Lebanon sent to the cedar that was in Lebanon c. Thus Joash answered Amaziah by a parable and the drift of it was to put Amaziah in mind how vain a thing it was for them that are comparatively weak and of little strength easily overborn and troden down to entertain proud and aspiring thoughts concerning themselves as if they were above the reach of danger and he makes the thistles pride in this parable to be the desiring of the cedars daughter for his sonnes wife therein to couch secretly an argument from the lesse to the greater if it were too much for the thistle to offer affinitie with the cedar much more then to make warre against the cedar which he would have Amaziah know was just his case because he looked upon Amaziah as a poore weak and contemptible king in comparison of himself though proud and quarrelsome he compares him to a thistle the basest of all shrubs though full of prickles and himself who had ten of the tribes of Israel under his command whereas the other had but two to a cedar the most noble of all trees onely he compares Amaziah to a thistle in Lebanon as well as himself to a cedar in Lebanon because Amaziah was a king as well as he again from the foolish pride in the thistle in sending such a message he implies how farre greater the pride and folly of Amaziah was in sending such a challenge to him and last of all by shewing what became of the thistle There passed by a wild beast that was in Lebanon and trode down the thistle he gives Amaziah to understand what his end would be if he persevered in his resolution to make warre against him to wit that his forces would easily crush and ruine him and indeed the miseries that would befall him are well compared to the treading down of a wild beast because warre bellum quasi bellua doth usually destroy and tread down all before it and souldiers as men void of all reason and carried on merely with fury and brutish passions are wont without all consideration in a rude and brutish manner to beat and trample down all where they come and therefore is the time of warre called a day of trouble and treading down Isa 22.5 Vers 11. But Amaziah would not heare To wit because God would have him punished for his idolatry whereunto he was then newly fallen upon his victory against the Edomites 2. Chron. 25.20 But Amaziah would not heare for it came of God that he might deliver them into the hand of their enemies because they sought after the Gods of Edom. Therefore Jehoash king of Israel went up c. That is he stay not till the enemie brake in and spoiled his countrey but entred the kingdome of Judah and so encountred with him in Beth-shemesh which belonged to Judah which is added because there was another Beth-shemesh in the tribe of Naphtali Josh 19.38 Vers 13. And Jehoash king of Israel took Amaziah c. And thus in this Amaziah the sonne of Joash God did yet further revenge the death of Zachariah the sonne of Jehoiada who was most inhumanely and ungratefully murthered in his fathers dayes according to that which he said at his death the Lord look upon it and require it and withall Amaziah himself was severely punished for his Apostacy to idolatry upon his victory over the Edomites And brake down the wall of Jerusalem from the gate of Ephraim unto the corner gate foure hundred cubits Some conceive that this part of the wall was broken down that the inhabitants might be rendred hereby the more fearfull to attempt any thing against the kingdome of Israel the strength of the citie being so farre impaired but such a breach that might be so easily made up again could be no great curb to them others say that it was done at Joash his command that at that breach he might enter the citie in his chariot carrying the king before him as in triumph but why should foure hundred cubits of the wall be beaten down that he might enter with his chariot more probable therefore it is that the citie at first standing out against him he battered down that part of the wall by the north gate which was towards Ephraim and therefore called the gate of Ephraim and so took the citie by force Vers 14. And he took all the gold and silver c. and hostages and returned to Samaria These hostages he took for assurance of their performing the conditions he had imposed upon them but having Jerusalem in possession and their king his prisoner why did he not seize upon the kingdome and joyn the twelve tribes again under his government I answer that which lately had befallen Athaliah shewed plainly how constantly affected the people stood to the house of David neither could he tell what forces the people abroad in the countrey might presently raise against him no marvell therefore though he chose rather to go away with a certain spoil then to hazard all by aiming at the crown of Judah upon such weak and uncertain terms Vers 16. And Jehoash slept with his fathers See the note chap. 13.13 It seems he out-lived not long that sacrilegious act of his in robbing the Temple of Jerusalem Vers 17. And Amaziah the sonne of Joash king of Judah lived after the death of Jehoash sonne of Jehoahaz king of Israel fifteen years To wit un-unto the fifteenth yeare of Jeroboam the sonne of Joash king of Israel See the note verse 2. Vers 19. Now they made a conspiracy against him in Jerusalem c. Ascribing all the miseries that had befallen their citie and kingdome to him who had provoked the king of Israel to invade their land whereupon Jerusalem was taken and pillaged c. they were enraged against him and so conspired together to take away his life which though he discovered and fled to Lachish yet they pursued him thither and there
they slew him Vers 21. And all the people of Judah took Azariah which was sixteen years old and made him king c. To wit in the seven and twentieth yeare of Jeroboam chap. 15.1 but his father died in the fifteenth yeare of Jeroboam vers 14. and then it seems this his sonne Azariah or Uzziah being not above foure years old Concerning which see the note chap. 15.1 In this kings reigne Isaiah and Hosea began to prophecie and Amos and Jonah Isai 1.1 Hos 1.1 Amos 1.1 and verse 25. of this chapter Vers 22. He built Elath and restored it to Judah c. This Elath we find mentioned Deut. 2.8 so that it was now onely repaired or at least enlarged or fortified It was a citie of Edom near the red sea and therefore it seems was recovered from them by Azariah or Uzziah Vers 23. Jeroboam the sonne of Joash king of Israel began to reigne in Samaria and reigned fourty and one years To wit fourteen years and upwards with Amaziah who reigned nine and twenty years vers 1. and twenty seven years in the dayes of Uzziah or Azariah who succeeded his father Amaziah How this agreeth with that which is said chap. 15.1 see in the note on that place Vers 24. And he did that which was evil in the sight of the Lord c. for this cause Amos in these dayes prophecyed against the house of this Jeroboam the second and when Amaziah the priest complained thereof to the king he was enjoyned not to prophecie any more at Bethel Amos 7.10 11 12. Then Amasiah the priest of Bethel sent to Jeroboam king of Israel saying Amos hath conspired against thee in the midst of the house of Israel the land is not able to bear all his words for thus Amos saith Jeroboam shall die by the sword and Israel shall be led away captive out of their own land Also Amaziah said to Amos O thou Seer go flee away into the land of Judah and there eat bread and prophecy there Vers 25. He restored the coast of Israel from the entring of Hamath unto the sea of the plain Concerning Hamoth see the note Num. 13.21 and 34.8 The sea of the plain is that which was called the salt sea Deut. 3.17 the utmost south bounds of the kingdome of Ephraim According to the word of the Lord God of Israel which he spake by the hand of his servant Jonah c. When Israel was brought so low as is expressed in the following verse which was in the dayes of Jehoahaz the sonne of Jehu chap. 13.34 7. the Lord by Jonah foretold it seems how they should vanquish the Syrians and enlarge the coast of Israel which accordingly came to passe first in the dayes of Joash who obtained three great victories against the Syrians chap. 13.25 but more fully in the reigne of Jeroboam his sonne the most prosperous and victorious king that ever reigned over the ten tribes Vers 28. He recovered Damascus and Hamath which belonged to Judah for Israel Though these cities had been in the possession of the kings of Judah yet he recovered them for his own kingdome the kingdome of Israel Vers 29. And Jeroboam slept with his fathers even with c. Having reigned fourteen years in the time of Amaziah and Uzziah kings of Judah as is above noted verse 21. CHAP. XV. Vers 1. IN the twenty and seventh yeare of Jeroboam king of Israel began Azariah c. Manifest it is that Amaziah the father of this Aazariah or Uzziah was slain in the fifteenth year of Jeroboam for in the fifteenth year of Amasiah did Jeroboam begin his reigne chap. 14.23 and Amaziah reigned in all but nine and twenty years chap. 14.2 so that the last yeare currant of Amasiah was but the fifteenth of Jeroboam and how then was it the seven and twentieth of Jeroboam ere his sonne began his reigne Some say that Jeroboam was designed king twelve years before Joash his fathers death and so the first yeare of Azariah or Uzziah king of Judah though it were the seven and twentieth yeare of Jeroboam from his first being designed king yet it was but his fifteenth yeare accounting the years of his reigne from his sitting in the throne after the death of his father But better I conceive it is answered by others that though Amaziah was slain in the fifteenth yeare of Jeroboam yet his sonne Azariah was not settled in the throne by the generall consent of the people till the seven and twentieth yeare of Jeroboam when he was sixteen years old the foregoing twelve years either he reigned under Protectours being but foure years old when his father was slain or perhaps though he were acknowledged king by some who in those troublesome times stuck to him as the heir apparent of the house of David yet generally by the people he was not acknowledged king till some order was taken for the redresse of those grievances which had enraged them so farre against his father Vers 2. And he reigned two and fifty years in Jerusalem Besides therefore the twelve years spent in his minority fifteen years more he reigned in Judah whilest Jeroboam the second reigned in the throne of Israel three and twenty years in the time of Zachariah the sonne of Jeroboam eleven years with Shallum and Menahem whereof Shallum reigned but a moneth two years with Pekahiah and a yeare and upwards with Pekah so that he lived to see six kings in the throne of Israel Vers 3 And he did that which was right in the sight of the Lord according to all that his father Amaziah had done To wit in the beginning of his reigne as Amaziah had done whilest Zachariah the Prophet lived he sought the Lord and so long he prospered wonderfully insomuch that considering the admirable successe of Jeroboam at the same time in Israel it is evident that the state of Israel did never so flourish since the division of the twelve tribes as in the beginning of this kings reigne for having an army of three hundred and seven thousand men of warre under the command of two thousand six hundred captains all whom he furnished with shields and spears and other arms requisite he overcame the Philistins of whose towns he dismantled some and built others also he got the mastery over some parts of Arabia and brought the Ammonites to pay him tribute he repaired also the wall of Jerusalem which in his fathers dayes Joash king of Israel had broken down and fortified it with towers whereon he set new invented engins to shoot arrows c. he improved also the riches he had gotten with all kind of husbandry as keeping of much cattell c. and built towers in the wildernesse for the defence of his cattell and herdsmen and the wells of water he had digged there by which means he might keep the command of the Arabian wildernesse which was hardly passable if men were kept from those few springs of water that were found there all
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
of the countrey and therefore the royall citie of the kings of Israel before Samaria as is here clearly implyed in that it is said that Menahem smote all the coast of Tiphsah from Tirzah that is as farre as Tirzah therefore I conceive that this was some other Tiphsah that was not farre from Tirzah The cause why Menahem smote this city is here said to be because they opened not to him it seems they refused to acknowledge him for their king and would not open their gates to receive him whereupon being enraged against them like a true tyrant to make the other cities afraid to follow their example he smote not onely the city but all the coasts about it destroying the inhabitants and exercising therein all kind of crueltie as appears by the particular instance here given all the women therein that were with child he ript up Vers 19. And Pull the king of Assyria came against the land c. This was the first Babylonian Monarch called in other writers Belosus and Phul-Belosus The Assyrians had hitherto been the great Monarchs of the world but this Pull or Belosus joyning with Arbaces the Mede besieged Sardanapalus the last of the Assyrian Monarchs an effeminate prince and hated of all his subjects untill at last after two years siege in despair he burnt himself and thereupon his Monarchy was divided Arbaces taking to himself the Empire of the Medes and Persians and Pull or Belosus the Empire of Babylon and Assyria and therefore called himself the king of Assyria and this was he that now invaded the land of Israel and though the cause of the invasion be not here expressed yet most likely it is that by the Arabians and Syrians from whom Jeroboam the second had taken much chap. 14.28 He recovered Damascus and Hamath c. he was now called in to invade the kingdome of Israel when it had been many years together weakened by those civill and intestine broiles before mentioned that were in the land And Menahem gave Pull a thousand talents of silver that his hand might be with them c. That is he not onely purchased his peace with the Assyrian king by that gift but also procured a promise of his aid upon all occasions for the establishment of his kingdome whereby it is evident that though he had usurped the kingdome yet he enjoyed it not without opposition Vers 25. And smote him in Samaria in the palace of the kings house with Argob and Arieh and with him fifty men of the Gileadites These it seems were Pekahs partners in his conspiracie against Pekahiah the sonne of Menahem Vers 29. In the dayes of Pekah king of Israel came Tiglath-pileser king of Assryia c. He is called Tilgath-pilneser 1. Chron. 5.26 and was doubtlesse the sonne of Pull king of Assyria that had not many years before invaded the land in the dayes of Menahem vers 19. and therefore called Tiglath-pull-assir the cause why he now came into the land of Israel is expressed elsewhere though it be not mentioned here it seems this Pekah king of Israel combined with Rezin king of Syria against Ahaz king of Judah and did first severally invade his land and sorely oppressed him and then afterwards joyntly went up to besiege Ahaz king of Judah in Jerusalem whereupon Ahaz being at the same time invaded also in other parts of his kingdomes by other neighbouring nations sent to this great king of Assyria to desire his help against these two kings as is expressed in the following chapter vers 7. So Ahaz sent messengers to Tiglath-pileser king of Assyria saying I am thy servant and thy sonne come up and save me out of the hand of the king of Syria and out of the hand of the king of Israel which rise up against me and thereupon he came as he desired into the land of Israel the rather happely because this Pekah had slain the sonne of Menahem whom his father Pull had settled in the kingdome of Israel as is before noted and so took the severall places here mentioned in the kingdome of Israel to wit Ijon and Abel-beth-maachah and Janoah a town belonging to Ephraim Josh 16.6 and Kedesh and Hazer cities of Napthali Josh 19.36 37. and Gilead that is all the land without Jordan where the Rubenites and Gadites and half tribe of Manasseh had their possessions and Galilee all the land of Napthali and carried them captive to Assyria so that indeed at this time he subdued in a manner five tribes of Israel to wit those without Jordan who as they had first their inheritance given them so they were now first carried away captives and the tribes of Zebulon and Napthali who were seated in the land of Galilee And this was the first captivity of Israel Neither do we ever reade that these that were now carried away or their posterity did ever return again into the land of Israel as those of Judah did that were afterwards carried into Babilon whence it is that when the prophet Isaiah threatned the Jewes with the captivity of Babilon he added this as a comfort that their calamity should not be such as when their brethren of Israel were carryed captive into Assyria Isa 9.1 Neverthelesse the dimnesse shall not be such as was in her vexation when at the first he lightly afflicted the land of Zebulon and the land of Naphtali and afterwards did more grievously afflict her by the way of the sea beyond Jordan in Galilee of the nations Vers 30. And Hoshea the sonne of Elah made a conspiracie against Pekah c. Doubtlesse the people of Israel were greatly enraged because so many of their tribes were carried away captive into Assyria by Tiglath-pileser king of Assyria and laid all the blame upon this their unfortunate king Pekah partly because by making warre against Ahaz king of Judah causelessely he had provoked Ahaz to call in the Assyrians to his help and partly because he got the kingdome by slaying Pekahiah the sonne of Menahem whom the Assyrian king had settled in the throne of Israel Now being thus fallen under the contempt and hatred of his people it is no wonder that Hoshea should find enow that would joyn with him in a conspiracy to kill him which accordingly they accomplished and so the Lord cut him off by a conspiracy of his subjects that himself got the crown by the murder of Pekahiah his Sovereigne And reigned in his stead in the twentieth yeare of Jotham the sonne of Uzziah Here it is expressely said that Hoshea having slain Pekah began his reigne in the twentieth yeare of Jotham and yet afterwards vers 33. it is said that Jotham reigned but sixteen years and in the first verse of the next chapter it is said that Ahaz the sonne of Jotham began his reigne in the seventeenth yeare of Pekah But to reconcile these seeming contradictions we must know that Jotham lived twenty years after he was settled in the throne of Judah upon the death of
his father Uzziah but that foure years before he died he wholly resigned his kingdome to his sonne Ahaz and so it was in the fourth yeare of Ahaz when Hoshea slew Pekah and took upon himself the title of king of Israel but this fourth yeare of Ahaz is called the twentieth of Jotham because Jotham had still the title of king though he had foure years before resigned his kingdome to his sonne Ahaz Vers 32. In the second yeare of Pekah the sonne of Remaliah king of Israel began Jotham c. To wit after his father Uzziahs death for he had the government of the kingdome under his father a long time before this to wit ever since his father became a leper as is noted verse 5. About this time therefore did the prophet Isaiah see that glorious vision Isa 6.1 In the yeare that king Uzziah died I saw also the Lord sitting upon a throne high and lifted up and his train filled the temple c. and in this kings reigne Hosea and Micah prophesied to the people Vers 33. Five and twenty years old was he when he began to reigne and he reigned sixteen years c. Some Expositours conceive that he was thus old when he began to reign in his fathers life-time which they hold thereby to resolve that great difficulty concerning the age of his grand-child Hezekiah when he began to reigne of which see the note chap. 18.2 But I rather think it must be understood for so the words seem clearly to import of his age when he began his sixteen years reigne which was after his fathers death to wit to the seventeenth yeare of Pekah as is evident in the first verse of the following chapter In the seventeenth yeare of Pekah the sonne of Remaliah Ahaz the sonne of Jotham king of Judah began to reigne Vers 34. And he did that which was right in the sight of the Lord c. This is more fully expressed 2. Chron. 27.21 And he did that which was right in the sight of the Lord according to all that Uzziah his father did howbeit he entred not into the temple of the Lord and the people did yet corruptly Vers 35. He built the higher gate of the house of the Lord. Or the high gate 2. Chron. 27.3 which was it seems the outer east-gate the gate whereby they went to the kings palace 2. Chron. 23.20 And they came through the high gate into the kings house the same I conceive it was which afterward for the statelinesse of it was called the beautifull gate of the Temple Acts 3.2 and by Jeremy often the new gate as Jer. 26.10 and 36.10 c. Vers 36. Now the rest of the acts of Jotham c. Some of these are related in the Scripture Chronicles as first that he built divers cities in the hills of Judah and in the forrests towers and palaces and secondly that he enforced the Ammonites to pay him tribute to wit of silver an hundred talents of wheat and barley twenty thousand measures 2. Chron. 27.4 5. Vers 37. In those dayes the Lord began to send against Judah Rezin the king of Syria and Pekah the sonne of Remaliah That is towards the end of his reigne they began to conspire against the land of Judah but it seems till his sonnes reigne after his decease they did not invade the land the Lord herein shewing mercy to good Jotham that he took him away before those heavy calamities that immediately after fell upon the kingdome of Judah CHAP. XVI Vers 1. IN the seventeenth yeare of Pekah the sonne of Remaliah Ahaz the sonne of Jotham c. The seventeenth yeare of Pekah was the sixteenth yeare of Jotham chap. 15.32 at which time Jotham did either resigne the kingdome to his sonne Ahaz or at least he left the government to him but yet the lived at least foure years after See chap. 15.30 Vers 2. Twenty years old was Ahaz when he began to reigne and he reigned sixteen years c. If Ahaz was twenty years old when he began his reigne when he died sixteen years after he was but thirty six years old and then was Hezekiah his sonne twenty five years old chap. 18.2 Twenty and five years old was Hezekiah when he began to reigne and he reigned twenty and nine years in Jerusalem whereby it may seem that Hezekiah was born to Ahaz when he was yet but ten or eleven years old which say some Expositours we need not wonder at considering the singular blessing that nation had for generation but because it is very unlikely that the Jews had children so young therefore other Expositours do answer this objection two other wayes to wit first that Ahaz was twenty years old when he that is Jotham his father of whom he had spoken in the former verse began to reigne to wit after the death of his father Uzziah or secondly and I think thus it is better answered that Ahaz began to reigne when he was first designed king in the life of Jotham his father and then he was but twenty years old and the like must then be said of Jotham too chap. 15.30 but when after his fathers death he began to reigne as absolute king himself from which these sixteen years must be reckoned he might be twenty five or twenty six years old or perhaps more Vers 3. But he walked in the wayes of the kings of Israel That is he worshipped idols as they also did for so it is expressed 2. Chron. 28.3 He burnt incense in the valley of the sonne of Hinnom and burnt his children in the fire after the abominations of the heathen Yea made his sonne to passe through the fire c. Concerning this abominable idolatry of making their children to passe through the fire see what is noted Levit. 18.21 But the Ahaz did indeed burn his sonnes at least some one of his sonnes as by way of sacrificing them to his idol-gods is evident 2. Chron. 28.3 where also the place is named where he offered this inhumane oblation to wit the valley of the sonne of Hinnom a valley not farre from Jerusalem Moreover he burnt incense in the valley of the sonne of Hinnom and burnt his children in the fire This high place was called Tophet and was it seems especially used for this execrable idolatry Jer. 7.31 They have built the high places of Tophet which is in the valley of the sonne of Hinnom to burn their sonnes and their daughters in the fire and by Josiah it was defiled chap. 23.10 He defiled Tophet which is in the valley of the children of Hinnom that no man might make his sonne or his daughter to passe through the fire to Molech Vers 5. Then Rezin king of Syria and Pekah sonne of Remaliah king of Israel came up to Jerusalem to warre No sooner was Ahaz settled in the throne of Judah but both Rezin king of Syria and Pekah king of Israel began streight to invade Judah for Pekah reigned in all but
twenty years chap. 15.27 and Ahaz began not his reigne till the seventeenth yeare of Pekah vers 1. In the seventeenth yeare of Pekah the sonne of Remaliah Ahaz the sonne of Jotham king of Judah began to reigne and as Ahaz exceeded all the kings before him in wickednesse so the judgements that God brought upon his kingdome were most terrible First they each invaded the land severally as is related in the Chronicles and both of them prevailed against Ahaz and exceedingly weakened and spoiled his countrey for Rezin carried away many of the people captives to Damascus and Pekah slew in one day one hundred and twenty thousand of them amongst whom was Maaseiah the kings sonne he sacrificed one sonne to his idol-gods and now another was slain by the sword of his enemies and Azrikam the governour of his house and Elkanah the second person to the king who were slain by Zichri a mighty man of Ephraim and carried away also two hundred thousand prisoners women and children though indeed by the counsel of the prophet Oded they were returned and delivered back again 2. Chron. 28.5 15. but this invasion here spoken of was after them when not content with what spoil they had made in Judah they resolved to joyn their forces together and to go up and besiege Jerusalem and to depose Ahaz and make the sonne of Tabeal king of Judah Isa 7.5 6. Because Syria Ephraim and the sonne of Remaliah have taken evil counsel against thee saying Let us go up against Judah and vex it and let us make a breach in it for us and set up a king in the midst of it even the sonne of Tabeal for this is that confederacie of Rezin and Pekah whereof the prophet speaks in that chapter when as is there related the king and people being grievously affrighted at the tidings of it Isaiah was sent to comfort Ahaz and to assure him that they should not prevail against him to which end when he had given him liberty to ask what signe he would and Ahaz refused to ask a signe he had for a signe given him a most glorious promise of Christ vers 14. The Lord himself shall give you a signe Behold a virgin shall conceive and beare a sonne and shall call his name Emmanuel Isaiah 7.1 16. And they besieged Ahaz but could not overcome him And so these two kings that assured themselves of such successe because in their former invasions they had so spoiled and weakened the land of Judah proved in the conclusion but as two tails of smoaking firebrands as the prophet called them Isa 7.4 that is their great attempts vanished into smoak though they thought to have devoured and burnt up all before them Vers 6. At that time Rezin king of Syria recovered Elath to Syria c. That is being forced to leave the siege of Jerusalem he went perhaps with their joynt forces to Elath which Azariah or Uzziah the grandfather of Ahaz had taken from the Syrians chap. 14.22 and took it and restored it to Syria Vers 7. So Ahaz sent messengers to Tiglath-pileser king of Assyria saying I am thy servant and thy sonne c. That is he yeilded to be his vassall and tributary upon condition he would come to help him and hence it is said chap. 18.7 that Hezekiah rebelled against the king of Assyria just the same time when Rezin and Pekah vexed Judah on the north the Edomites and Philistines laying hold on this advantage entred upon them from the south slew many people carried away many prisoners yea the Philistines took six cities which had formerly belonged to Judah whereupon Ahaz seeing himself environed on all sides he sent for aid unto the Assyrian king 2 Chron. 28.16 17 18. At the same time did king Ahaz send unto the king of Assyria to help him For again the Edomites had come and and smitten Judah and carried away captives The Philistines also had invaded the cities of the low countrey and of the south of Judah when he craved this aid it is not certain but certain it is first that he sinned in craving the Assyrians help because the prophet Isaiah had assured him that these two king should not be able to hurt him secondly that Rezin and Pekah were gone from Jerusalem before the Assyrian came against them for else Rezin would not have gone with his army to Elath to recover that as vers 6. it is said he did and thirdly when the Assyrian did come he distressed Ahaz but he helped him not Vers 9. The king of Assyria went up against Damascus and took it c. Though Rezin and Pekah were gone from the siege of Jerusalem before the Assyrians came to help Ahaz yet when he came he invaded the land of Israel where what havock he made we heard before chap. 15.29 In the dayes of Pekah king of Israel came Tiglath-pileser king of Assyria and took Ijon and Abel-beth-maachah and Janoah and Kedâ—sh and Hazor and Gilead and Galilee all the land of Naphtali and carried them captive to Assyria and then at the same time as is here said he went against Damascus and slew Rezin and carried the people captives to Kir of which Amos had long before prophecied in the dayes of Uzziah Amos 1.3 4 5. Thus saith the Lord For three transgressions of Damascus and for foure I will not turn away the punishment thereof because they have threshed Gilead with threshing instruments of iron But I will send a fire into the house of Hazael which shall devoure the palaces of Ben-hadad I will break also the barre of Damascus and cut off the inhabitants from the plain of Aven and him that holdeth the sceptre from the house of Eden and the people of Syria shall go into captivity unto Kir saith the Lord and after Isaiah foretold the same Isaiah 8.3 4. Vers 10. And king Ahaz went to Damascus to meet Tiglath-pileser king of Assyria To wit to congratulate his successe in taking Damascus doubtlesse he was highly pleased with seeing his enemies that had lately besieged him in Jerusalem brought on a sudden so low Rezin being slain and his kingdome quite lost and the king of Israel extremely weakened and brought into contempt amongst his subjects by the carrying away of five tribes of Israel captives into Assyria and it is very likely that he triumphed in the successe of his own counsels in sending for the king of Assyria contrary to what the prophet Isaiah had advised Isaiah 7.4 little thinking that within a few years that very nation in whose victories he now triumphed should utterly ruine the kingdome of Judah as they had done other kingdomes of which it seems the prophet Isaiah gave Ahaz warning Isaiah 7.17 The Lord shall bring upon thee and upon thy people and upon thy fathers house dayes that have not come from the day that Ephraim departed from Judah even the king of Assyria And saw an altar that was at Damascus and king Ahaz sent to Urijah the
priest the fashion of the altar c. What moved him to this is expressed in the Chronicles 2. Chron. 28.23 For he sacrificed unto the gods of Damascus which smote him and he said Because the gods of the kings of Syria help them therefore will I sacrifice to them that they may help me but they were the ruine of him and of all Israel and because he did this also at a time when God had so heavily afflicted him his sinne was the more grievous as it is there noted vers 22. And in the time of his distresse did he trespasse yet more against the Lord. Vers 11. And Urijah the priest built an Altar according to all that king Ahaz had sent from Damascus c. Though hitherto this Urijah had maintained the true worship of God in the Temple and was not long before this chosen by the prophet Isaiah as a witnesse of his prophesie which he fastned upon the doores of the Temple Isaiah 8.1 2. yet now he turned Apostate and yeilded presently to further this wicked command of Ahaz Vers 12 And the king approached to the altar and offered thereon To wit to the gods of Assyria 2. Chron. 28.23 He sacrificed unto the gods of Damascus which smote him and he said Because the gods of the kings of Syria c. Vers 14. And he brought also the brasen altar which was before the Lord from the forefront of the house c. That is having set up his new altar in the forefront of the Temple where the brazen altar which Solomon had made stood because he would not have the brazen altar stand above his he removed that from the place where it stood betwixt his altar and the Temple and set it in on the north side as it were in a corner out of the way Vers 15. And king Ahaz commanded Vrijah the priest saying Vpon the great altar burn the morning burnt offering c. That is upon his new altar which it seems was greater then Solomons altar or else more highly esteemed by him and therefore so called yet that it was not of brasse we may probably conceive because in the foregoing verse Solomons altar is distinguished from this new altar by the name of the brasen altar And the brazen altar shall be for me to enquire by As if he should have said meddle not with that but leave that to me when I shall think fit I will make use of it and otherwise there shall be no use made of it Vers 18. And the covert for the sabbath that they had built in the house and the kings entry without turned he c. It is hard to say what this covert of the sabbath was some think it was a place provided for the Levites that kept the watch before the doores of the Temple into which they entred every sabbath day in their courses but the most probable opinion seems to be that it was either some place provided for the priests when they taught the people on the sabbath dayes or rather some costly covered seat wherein the kings of Judah used to heare the priests expounding the law on the sabbath day whatever it was both that and the kings entry without that is the entry whereby the kings used to passe from their palace to the Temple Ahaz turned them from the house of the Lord that is he took them from the Temple and that for the king of Assyria that is either he brake them down and sold the materials which were happely costly to make up the money he gave to the king of Assyria or else he diverted them to some other use that the heathen king seeing him so estranged from the religion of his fathers might be the faster friend to him it is also added in the Chronicles that he shut up the doores of the house of the Lord and made him altars in every corner of Jerusalem c. 2. Chron. 28.24 25. Vers 20. And Ahaz slept with his fathers and was buried with his fathers in the citie of David But not in the sepulchre of the kings 2. Chron. 28.27 And Ahaz slept with his fathers and they buried him in the citie even in Jerusalem but they brought him not into the sepulchre of the kings of Israel He began his reigne in the end of the seventeenth yeare of Pekah king of Israel and reigned sixteen years vers 1 2. the first three years therefore of his reigne were the eighteenth nineteenth and twentieth of Pekah the other thirteen years of his reigne Hoshea was partly striving to settle himself in the kingdome of Israel and partly settled in the kingdome See the note chap. 17.1 CHAP. XVII Vers 1. IN the twelfth yeare of Ahaz king of Judah began Hoshea the sonne of Elah to reigne c. It is manifest that Hoshea the last king of Israel slew Pekah in the twentieth yeare of Jotham and that then he assumed to himself the title of king of Israel chap. 15.30 And Hoshea the sonne of Elah made a conspiracie against Pekah the sonne of Remaliah and slew him in the twentieth yeare of Jotham the sonne of Uzziah and as manifest it is that the yeare which is there called the twentieth of Jotham was the fourth of Ahaz his sonne for Jotham reigned but sixteen years chap. 15.33 Five and twenty years old was he when he began to reigne and he reigned sixteen years in Jerusalem Now if Hoshea succeeded Pekah in the kingdome of Israel in the fourth yeare of Ahaz how is it here said that he began to reigne in Samaria in the twelfth yeare of Ahaz surely because though he thrust himself into the kingdome yet he was not acknowledged king but opposed as an usurper and that perhaps not onely by the Israelites but also by the king of Assyria who in the latter end of Pekahs reigne had upon the perswasion of Ahaz entred into the land of Israel and seized upon a great part of the kingdome chap. 15.29 and thus the kingdome of Israel was in a manner unsettled untill the twelfth yeare of Ahaz his reigne when either by the people or by the Assyrian king Hoshea had it seems the crown of Israel confirmed to him and so he reigned as it is said here nine years for after the twelfth yeare of Ahaz his reigne which must not be reckoned because it was well nigh ended ere Hoshea was established king there are foure years of Ahaz his reigne remaining for he reigned sixteen years chap. 16.2 and five years of Hezekiahs reigne which makes nine years Indeed chap. 18.1 it is said Hezekiah began to reigne in the third yeare of Hoshea but of that see the note there Vers 2. And he did that which was evil in the sight of the Lord but not as the kings of Israel that were before him To wit because though he continued the idolatry of Jeroboam yet he abandoned the grosser idolatries of many kings that had been before him and then besides he suffered such of his
subjects as would to go up to worship in the Temple of Jerusalem which the former kings of Israel would not permit this we find 2. Chron. 30.11 c. where it is said that when Hezekiah had proclaimed a solemne passeover many of the ten tribes went up to keep the passeover in Jerusalem Vers 3. Against him came up Shalmaneser king of Assyria c. When Hoshea had slain Pekah in the fourth yeare of Ahaz as is before noted he found not so ready admittance into his throne as perhaps he expected and whilest the people were in this combustion amongst themselves Shalmaneser called by others Nabonassar the sonne of Tiglath-pilezer being either desired to come into the aid of that party that opposed Hoshea or being of himself ready enough to take advantage of these civil broils that he might wholly subdue that kingdome which his father had already in a great part ruined he came up against Hoshea and at length prevailed so farre that Hoshea was content to become his servant and to pay him tribute and so was settled in the throne of Israel which was as is probable in the twelfth yeare of Ahaz as is above noted vers 1. Vers 4. And the king of Assyria found conspiracie in Hoshea c. That is Shalmaneser the Assyrian king discovered that Hoshea had practised with So king of Egypt to wit that Hoshea should cast off the yoke of the Assyrian king and that he should be supported herein with succour from Egypt and this he first suspected by hearing that Hoshea had sent ambassadours to the king of Egypt and then was confirmed in his suspicion when he found that Hoshea neglected to pay the tribute which formerly he had yearely paid this So is thought to be the same that by other Historians is called Sua or Sabucus the Ethiopian because in Ethiopia he had his education the encroaching power of the Assyrian might be well terrible to Egypâ— at this time and therefore it is no wonder though he animated Hoshea against the Assyrian the wonder onely would be that in a matter that so nearly concerned him he should afford no more succour to the king of Israel but that it is true indeed that though this be not here expressed yet perhaps he might afford him succour however they proved too weak to support him against the overbearing power of the Assyrian Monarch Therefore the king of Assyria shut him up and bound him in prison To wit when he had taken Samaria as is afterwards related vers 6. Vers 5. Then the king of Assyria came up throughout all the land and went up to Samaria and besieged it three years To wit in the seventh eighth and ninth yeare of Hoshea which was the fourth fifth and sixth of Hezekiah king of Judah chap. 18.9 10. And it came to passe in the fourth yeare of Hezekiah king of Judah which was the seventh yeare of Hoshea sonne of Elah king of Israel that Shalmaneser king of Assyria came up against Samaria and besieged it And at the end of three years they took it even in the sixth yeare of Hezekiah that is the ninth yeare of Hoshea king of Israel Samaria was taken Vers 6. In the ninth yeare of Hoshea the king of Assyria took Samaria and carried Israel away into Assyria c. And so now all the rest of the ten tribes were carried away captives from which they never returned again and the kingdome of Israel was utterly ruined having continued from Jeroboam their first king about two hundred threescore and two years Vers 9. And the children of Israel did secretly those things that were not right c. The idolatry of Israel was open and publick but yet because they covered over this their idolatry and superstition with pretences of worshiping the onely true God the God of Israel therefore it is said they did secretly or covertly those things that were not right and besides there were many private idolatries and impieties practised amongst them besides what were allowed or enjoyned by publick authority to which these words may also have relation according to that Ezek. 8.12 Sonne of man Hast thou seen what the ancients of the house of Israel do in the dark every man in the chambers of his imagery c. And they built them high places in all their cities from the tower of watchmen to the fenced city That is in all places not onely in their cities but also in the most solitary and unfrequented places there was not so much as a tower built where watchmen were appointed to be for the guarding of the castle or for the defence of the countrey but there they had their idols and their high places to worship their idols in Vers 13. Yet the Lord testified against Israel and against Judah by all the prophets and by all the seers That is by all his messengers whom he sent to them to whom he made known his will partly by divine revelations partly by visions Vers 15. And they followed vanity and became vain c. That is they followed idols and did that which argued most grosse folly and weaknesse according to that Psalm 115.8 They that make them are like unto them so is every one that trusteth in them Vers 17. And sold themselves to do evil c. See the note 1. Kings 21.20 Vers 18. Therefore the Lord was very angry with Israel and removed them out of his sight c. That is he cast them out of the land which he had chosen for the habitation of his people and where he had placed the sacred signes of his presence among them whereupon it followes that there was none left but the tribe of Judah onely for the tribe of Benjamin since the revolt of the ten tribes was incorporated as it were with the tribe of Judah as one people and so were reckoned as one tribe together with them See the note 1. Kings 11.13 Vers 19. Also Judah kept not the commandements of the Lord their God c. This is added as a second cause why the Lord brought this heavie judgement upon the Israelites to wit because the kingdome of Judah was by their example corrupted and tainted with the same sinnes whereby God was still the more offended Hosea 4.15 Though thou Israel play the harlot yet let not Judah offend c. and it may also be inserted as an aggravation of Judahs sinne who would not be warned by the punishment that was inflicted on the Israelites according to that Jer. 3.8 when for all the causes whereby back-sliding Israel committed adultery I had put her away and given her a bill of divorce yet her treacherous sister Judah feared not but went and played the harlot also Vers 20. And the Lord rejected all the seed of Israel c. That is all of the kingdome of the ten tribes as is plainly implyed in the former verses and indeed though they of Judah were afterward carried away captives also yet God did never reject
he dyed it may seem that Ahaz begat Hezekiah when he was little above eleven years old for if Hezekiah was five and twenty years old when his father was but thirty six it must necessarily follow that Ahaz was but eleven years old when his sonne Hezekiah was born to avoid this inconvenience some hold that Ahaz was one and twenty years old or nigh so much when he began to reigne the incomplete yeare not being reckoned chap. 16.2 the like also they say concerning the years of his reigne to wit that he reigned seventeen years well nigh complete and so was thirty eight years old when he died on the other side they say that Hezekiah was but twenty foure years old when he began to reigne onely because he was foure and twenty years old complete and something more it is here said that he was five and twenty years old when he began to reigne Now according to this computation Ahaz being thirty eight eight years old when he died and Hezekiah twenty foure it will follow that Ahaz was fourteen years old when Hezekiah his sonne was born which say they was possible enough but because we find elsewhere that it was so usuall with the kings of Judah and Israel to cause their sonnes that were to succeed them to be designed kings in their life I should rather conceive that what is said both of Ahaz and Hezekiah concerning their age when they began to reigne is meant of the time when they were first designed kings as is before noted chap. 16.2 His mothers name was Abi the daughter of Zachariah Or Abijah 2. Chron. 29.1 and if she were as is supposed by many the daughter of that Zachariah by whom so long as he lived Uzziah was kept in the way of truth chap. 26.5 we may well think that her piety manifested in the carefull education of this her sonne was a chief means under God that he proved so zealous for the cause of the true Religion though his father was so extremely wicked Vers 4. He removed the high places and brake the images c. Other particulars are expressed in the Chronicles which are not here mentioned as first that in the first moneth of the first yeare of his reigne he opened the doores of the Temple which Ahaz had shut up and repaired them to wit by overlaying them with gold where they were decayed Secondly that having called together the priests and Levites he exhorted them to sanctifie themselves and to cleanse the house of God willing them to consider that all the calamities which had lately fallen upon them were for those foul corruptions in Religion which were crept in amongst them and that this the priests and Levites did carefully as he enjoyned them and so the king with the rulers of the citie came up immediately to the Temple and offered sacrifices there in a most solemne manner unto the Lord. Thirdly that upon advice taken because they could not keep the passeover at the usuall time they resolved to keep it on the fourteenth day of the second moneth to this end proclamation was made throughout the kingdome for the assembly of the people yea the king sent posts with letters to the Israelites of the ten tribes to perswade them also to return unto the Lord and to come up unto Jerusalem to keep the passeover and the feast of unleavened bread wherein he prevailed with divers of them though the most of them laughed his messengers to scorn and so there was a great assembly both of the men of Judah and Israel in Jerusalem where they kept the feast with exceeding great joy at which time it was that the people by the kings encouragement beginning first in Jerusalem and afterward procceeding to the other cities of Judah yea and to some cities of the Israelites too brake down all the idols and their appurtenance as is here relalated yea and removed the high places too which had hitherto stood in the dayes of their best king And fourthly that he ordered the courses of the priests and Levites and provided both for their work and maintainance wherein he sound the people very forward And he called it Nehushtan That is a lump or little piece of brasse to intimate the folly of the people in worshiping the brasen serpent when he had broken it he called it Nehushtan Vers 5. After him was none like him among all the kings of Judah nor aâ—y that were before him That is he excelled all that were before him and all that were after him for the kings that were before him the case is clear for the comparison is not betwixt him and David or Solomon but betwixt him and the kings of Judah that sate in the throne of David ever since the kingdome was rent into two kingdomes the kingdome of Judah and the kingdome of the ten tribes now all these he excelled in that he removed the high places which neither Jehoshaphat nor any other of the good kings of Judah had hitherto done But how did he excell all that were after him seeing of Josiah his grandchild it is said chap. 23.25 that there was no king before him like unto him I answer this needs not seem strange if we consider that though Josiah might excell him in some things as indeed he did yet Hezekiah might excell Josiah in other things as first in that Hezekiah was the first that removed the high places though none before him had done it yet he would not suffer them to stand but when Josiah removed the high places he had the example of this his good grandfather to encourage him and secondly in his many victories over the Philistines wherein Josiah was never so successefull Vers 7. And he rebelled against the king of Assyria and served him not If when Ahaz did send to the Assyrian to aid him against Rezin king of Syria and Pekah king of Israel chap. 16.7 he did not onely hire him thereto with a great summe of money but did alâ—o covenant to become his vassall and to pay him a yearely tribute and yet within a while after when Hezekiah succeeded his father Ahaz in the kingdome encouraged with his victories over the Philistines and others he resolved to cast off the yoke of the Assyrian and so withheld the tribute that had been formerly paid then no wonder it is though it be said here of Hezekiah that he rebelled against the king of Assyria some Expositours excuse yea commend this fact of Hezekiahs and that either by supposing that Ahaz had covenanted to pay tribute for some certain yeares and so that term of years being now expired Hezekiah was free or else by pleading that it was unlawfull for Ahaz to subject Gods free people to the yoke of a heathen prince and therefore it was lawfull for Hezekiah to cast off his yoke but rather I conceive it was a weaknesse and errour in Hezekiah to do this though he did it out of a zeal against the subjection of Gods people to
a forrain power and that first because it is here expressely termed rebellion and he rebelled against the king of Assyria and served him not secondly because Hezekiah did himself acknowledge afterwards that he had offended herein vers 14. and Hezekiah king of Judah sent to the king of Assyria to Lachish saying I have offended c. and thirdly because we find elsewhere that Zedekiah king of Judah was sharply condemned for casting off the yoke of the Babilonian king contrary to the covenant that had been made with him as is largely expressed Ezek. 17.12 13. c. Vers 8. He smote the Philistines even unto Gaza c. The Philistines had taken many strong cities from his father Ahaz 2. Chron. 28.18 The Philistines also had invaded the cities of the low-countrey and of the south of Judah and had taken Beth-shemesh and Aialon and Gederoth and Shocho with the villages thereof Hezekiah therefore did now make war upon them and did mightily prevail taking from them all that they had gotten as farre as Gaza from the tower of the watchmen to the fenced city Concerning which expression see the note chap. 17.9 Vers 13. Now in the fourteenth yeare of king Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah c. Because Hezekiah had rebelled against the Assyrian Sennacherib therefore the sonne of Shalmaneser in the fourteenth yeare of Hezekiah which was eight years after Shalmaneser had taken Samaria and carried away the Israelites into captivity raised a mighty army and invaded the kingdome of Judah and thus did the Lord both punish the wickednesse of the people which was the more insufferable because it was under the government of so pious a prince and withall exercised the patience and tried the faith of good Hezekiah Vers 14. And Hezekiah king of Judah sent to the king of Assyria to Lachish saying I have offended c. At the first entrance of Sennacherib into the kingdome Hezekiah buckled himself with all diligence to defend himself and his kingdome against him and to that end by the advice of his counsel and captains he cut off the waters that were likely to be usefull to the Assyrian army and fortified Jerusalemâ— and calling together his souldiers and men of warre he spake comfortably to them and assured them of Gods assistance 2. Chron. 32.2 8. but it seems when he saw how suddenly the Assyrian had taken many cities of Judah and that proceeding on in his victories he had also besieged Lachish he began to fear the worst and so resolved to try if he could buy his peace and sent his ambassadours to acknowledge his offence and to entreat his favour yielding withall to pay what ever tribute he would impose upon him Vers 17. And the king of Assyria sent Tartan and Rabsaris and Rabshakeh from Lachish c. Having gotten the money above mentioned into his hands vers 14. The king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold he notwithstanding went forward in his enterprize of subduing them and therefore not onely continued the siege of Lachish but also sent a good part of his army under the command of three of his captains whereof Rabshakeh was chief and therefore is onely mentioned by Isaiah chap. 36.2 And the king of Assyria sent Rabshakeh from Lachish to Jerusalem to Hezekiah king of Judah to besiege Jerusalem 2. Chron. 32.9 After this did Sennacherib king of Assyria send his servants to besiege Jerusalem but he himself laid siege against Lachish even now he had a purpose as it seems to invade Egypt and was therefore resolved not to leave this kingdome of Judah behind him to joyn with the Egyptian and so to annoy him rather he desired to make Jerusalem a place of retreat for his army and therefore though he thought good to dissemble with Hezekiah and to condescend seemingly to accept of a tribute yet so soon as he had gotten the gold and silver into his hands he perfidiously went forwards in his warres and now nothing would serve him but to have Jerusalem delivered up into his hands Vers 18. There came out to them Eliakim the sonne of Hilkiah which was over the houshold and Shebna the Scribe c. This Eliakim was he of whom Isaiah had prophecyed that he should be advanced to that place of dignity in Hezekiahs court which at that time Shebna did enjoy Isaiah 22.20 21. And it shall come to passe in that day that I will call my servant Eliakim the sonne of Hilkiah and I will cloath him with thy robe and strengthen him with thy girdle and commit thy government into his hand and indeed what is there said of Shebna that he was over the house Isaiah 22.15 Get thee unto this treasurer even unto Shebna which is over the house is here said of Eliakim and for the Shebna here mentioned the kings scribe or secretary it was not as I conceive that wicked Shebna in whose place the Prophet foretold that Eliakim should succeed but another officer of Hezekiah of the same name and therefore perhaps it is so expressed Isaiah 22.15 Get thee unto this treasurer even unto Shebna which is over the house to distinguish him from this Shebna the secretary or scribe Vers 19. Speak ye now to Hezekiah Thus saith the great king the king of Assyria It is conceived that this manner of speech they might use by way of deriding the prophets of Israel who in their prophecying did ordinarily begin after this manner Thus saith the Lord God Vers 25. Am I now come up without the Lord against this place to destroy it c. This Rabshakeh might speak onely to terrifie the people though in truth he had never any such thought concerning the all-ruling providence of God but besides having heard of Hezekiahs taking away the high places and altars whereon for many years together the people had worshipped the God of Israel he might perswade himself that this marvellous successe which the Assyrians had had in their warres against Judah proceeded from the wrath of the God of Israel against his people and so urgeth them with this that doubtlesse their own God had brought his master against them to punish them for this which Hezekiah had done Vers 26. Then said Eliakim the sonne of Hilkiah and Shebna and Joah c. That is one of them in the name of them all though these three men came out to parley with Rabshaketh and the other Assyrian captains yet it seems Rabshaketh when he spake to them spake so loud and that in the Jewes language that all the souldiers that were on the wall might heare what he said which he did purposely to affright the people as is expressely noted 2. Chron. 32.18 Then they cryed with a loud voice in the Jews speech unto the people of Jerusalem that were on the wall to affright them and to trouble them that they might take
of those which Solomon did at first set up therefore they were still called the high places which Solomon built Vers 15. Moreover the altar that was at Beth-el c. See the notes above upon vers 4. Vers 16. And sent and took the bones out of the Sepulchres and burnt them upon the altar c. That is the bones of the priests that were there buried out of a superstitious respect to the holinesse of the place 2. Chron. 34.5 And he burnt the bones of the priests upon their altar above three hundred years it was now since a Prophet sent from God had foretold that the bones of the priests should be burnt upon Jeroboams altar 1. Kings 13.1 2. which was now accordingly accomplished Vers 17. Then he said What title is that that I see Because the man of God sent to prophecy against Jeroboams altar had foretold that the bones of the priests should be burnt upon the altar the old prophet that seduced him both buried him in the sepulchre provided for himself and gave order to his sonnes to bury him there also and withall took order to erect a statue or pillar in the sepulchre whereon was engraven that there the man of God was buried that had prophecyed against the altar and was afterwards torn with a lion that so when the time came of which the man of God had prophecyed his sepulchre might hereby be known from the rest and so his bones with the bones of that man of God might lie at rest this was the title or inscription which Josiah now espied and being satisfied what it was he accordingly gave order to let their bones alone and so the old prophet had his desire See 1. Kings 13.31 32. Vers 18. So they let his bones alone with the bones of the prophet that came out of Samaria See the note 1 Kings 13.11 Vers 19. And all the houses also of the high places that were in the cities of Samaria c. See the note above vers 4. Vers 20. And he slew all the priests of the high places that were there upon the altars c. Though upon the priests the sonnes of Aaron that had worshipped the true God in a false manner in the high places he laid no other punishment but this that they should be for ever disabled from coming up to the altar of the Lord in Jerusalem vers 8 9. yet these he slew as not being the Lords priests but made priests after the order and institution of Jeroboam 1 Kings 12.31 and such as sacrificed to false gods and perhaps obstinately opposed Josiah in this reformation yea he slew them upon the altars and therein fulfilled what was long since prophecyed of him 1. Kings 13.1 2. and hereby it appears that even after the ten tribes were carried away captive into Assyria yet there were some both of the priests and people that either were left behind or returned again into the land of Samaria Vers 22. Surely there was not holden such a Passeover from the dayes of the Judges c. In 2. Chron. 35.18 it is from the dayes of Samuel the prophet c. doubtlesse there could not be so great a concourse of the people to eat the Passeover now when ten of the twelve tribes were carried captive into Assyria as there had been in former ages when all the tribes of Israel lived under the government of Saul and David and Solomon successively but this is spoken with respect to the multitude of sacrifices that were offered at this passeover given bountifully by the king and princes to the people but especially with respect to the exceeding joy of the good people because religion was restored again in its purity amongst them and the solemnity of all the service that was then performed in the house of God Josiah gave then to the people for the passeover offering thirty thousand lambs and kids and three thousand bullocks and his princes and the chief of the Levites gave proportionably many thousands more as is largely set down 2. Chron. 35.7 8 9. and all the service of the feast was performed with very great solemnity Vers 25. And like unto him was there no king before him c. See the note chap. 18.5 Vers 26. His anger was kindled against Judah because of all the provocations that Manasseh had provoked him withall So it is said Jer. 15.4 And I will cause them to be removed into all the kingdomes of the earth because of Manasseh It is evident that Manasseh repented him of his sinnes 2. Chron. 33.12 19. and therefore as sure it is that the Lord did fully pardon him all his sinnes Isa 1.16 17 18. Wash ye make you clean put away the evil of your doings from before mine eyes cease to do evil learn to do well relieve the oppressed judge the fatherlesse plead for the widow come now and let us reason together saith the Lord though your sinnes were as scarlet they shall be made as white as snow yet here the wrath of God against Judah is ascribed to the sinnes of Manasseh which is because the Lord doth many times correct his servants for their sinnes though he hath fully perdoned them and that not onely in their own persons but in their posterity too Secondly because those sinnes of Manasseh were still secretly harboured amongst the people though they yielded to Josiahs reformation for fear yet in their hearts and many of them secretly in their practises too they did still uphold Manassehs wicked wayes as was indeed most remarkably evident in that so soon as ever Josiah was dead even all his children with the people did soon return to Manassehs idolatry again whence it was that the Lord complained of Judah Jer. 3.10 that they had not turned to him with their whole hearts but fainedly and it was in the dayes of Josiah the king vers 6. Vers 29. In his dayes Pharaoh Necho king of Egypt went up against the king of Assyria c. To wit in the last yeare of Josiahs reigne which was thirteen years after he kept that solemn passeover and perfectly suppressed idolatry both in Judah and in a great part of Samaria it is hard to say who this king of Assyria was against whom the king of Egypt went up Some conceive it was Esar-haddon the son of Sennacherib and that it was the revolt of the Medes and the Babylonians from him that invited the king of Egypt at this time to invade his countrey but others farre more probably hold that it was Nebulasser the sonne of Ben-meradach king of Babylon for the Babylonians had now gotten the empire from the Assyrians and therefore it is no wonder that he should be here called the king of Assyria And king Josiah went against him To wit to hinder him from passing thorough his countrey Pharoah sent Embassadours to him to desire him that he might quietly passe thorough his countrey protesting that he directed himself against the Assyrians onely without any harmfull purpose
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
expressed Vers 7. And the king of Egypt came not again any more out of his land c. To wit against Jerusalem indeed in the latter end of Zedekiahs reigne Jerusalem being then besieged the king of Egypt came up to help him against the Babylonians Jer. 37.5 Then Pharaohs army came forth out of Egypt and when the Chaldeans that besieged Jerusalem heard tydings of them they departed from Jerusalem but this here is spoken of his coming to subdue the Jewes to reduce them again under his subjection this Jehoiakim thought he would have done when he heard such glorious rumours of the great preparations he made against Nebuchadnezzer and thereupon had revolted from the Babylonian and for this very cause it is here expressed that he came not and that the king of Babylon had taken from the river of Egypt unto the river Euphrates all that pertained to the king of Egypt to shew upon what vain grounds Jehoiakim had trusted in Egypt and so thereby had brought all this misery both on himself and on his kingdome Vers 8. Jehoiachin was eighteen years old when he began to reigne To wit when he began to reigne alone after his fathers death for in his fathers life time he was crowned king ten years before this when he was yet but eight years old 2. Chron. 36.9 Jehoiachin was eight years old when he began to reigne c. And he reigned in Jerusalem three moneths In 2. Chron. 36.9 it is three moneths and ten dayes but the odd dayes as usually elsewhere in the Scripture are here omitted Indeed there in the Chronicles vers 10. it followes that when the yeare was expired king Nebuchadnezzer sent and brought him to Babylon whereby some may conceive that it was a twelvemoneth ere Nebuchadnezzer took him away and why then should it be said that he reigned but three moneths but that which is said there is spoken of the yeare absolutely considered and not of the yeare of Jehoiachins reigne when the yeare was expired that is at the spring or beginning of a new yeare king Nebuchadnezzer sent and brought him to Babylon which was when he had reigned about three moneths as is here said so that that place in the Chronicles is parallel with that 2. Sam 11.1 and it came to passe that after the yeare was expired at the time when kings go forth to battel that David sent Joab c. Vers 9. And he did that which was evil in the sight of the Lord c. For which cause he was threatened by the prophet Jeremiah that he should die childlesse and should be carried with his mother and others into Babylon Jeremiah 22.21.30 Vers 10. At that time the servants of Nebuchadnezzar king of Babylon came up against Jerusalem c. It is not expressed whether this Jehoiachin were made king by Nebuchadnezzar when he took Jerusalem and slew his father or whether he was made king by the people when Nebuchadnezzar had left the citie if he were set in the throne by Nebuchadnezzar it may well be as Josephus saith that Nebuchadnezzar bethinking himself how dangerous it was to leave him in the throne whose father he had slain and cast out unburied he changed his purpose presently and sent his captains with an army against Jerusalem to whom himself in person came within a while after as intending to depose him and to set up another king in his room Vers 12. And Jehoiachin the king of Judah went out to the king of Babylon c. That is he yielded up both him and his to Nebuchadnezzar as the prophet Jeremiah had advised him And the king of Babylon took him in the eighth yeare of his reigne That is in the eight yeare of Nebuchadnezzars reigne Vers 13. And he carried out thence all the treasures of the house of the Lord and the treasures of the kings house c. And thus was that accomplished which God had threatened when Hezekiah shewed his treasures to the king of Babylons Embassadours Isaiah 39.6 Behold the dayes come that all that is in thine house and that which thy father's have laid up in store untill this day shall be carried to Babylon nothing shall be left yet this particle all so often mentioned here and in the following verse all the treasures c. must be understood with some limitation as namely that he carryed away all in a manner or all that he pleased for that he carryed not all away now when he carried away Jechoniah is evident Jer. 27.18 c. where there is mention made of vessels that remained in the house of the Lord and in the house of the king of Judah even after this in the dayes of Zedekiah the succeeding king which after this were carried away as is related in the following chapter vers 13.14 c. And cut in pieces all the vessels of gold which Solomon king of Israel had made c. Ezra 1.7 it is said that Cyrus the king brought forth the vessels of the house of the Lord which Nebuchadnezzar had brought forth out of Jerusalem c. but for the resolving of this doubt see the note on that place Vers 14. And he carryed away all Jerusalem and all the princes and all the mighty men of valour even ten thousand captives c. To wit out of the whole kingdome of which seven thousand were carried out of Jerusalem that were men of might and a thousand crafts-men and smiths vers 16. the rest were carried from other places of the land and at this time it was that Ezekiel was carried away captive Ezek. 1.1 2. In the fifth day of the moneth which was the fifth yeare of king Jehoiachins captivity Vers 15. And he carried away Jehoiachin to Babylon and the kings mother c. Yet he had no cause to repent that he had hearkened to Jeremiah in yielding up himself to Nebuchadnezzar for it fared better with him then with those that stayed behind yea in the thirty seventh yeare of his captivity he was greatly honoured by Evilmerodach the sonne of Nebuchadnezzar see ch 25. ver 27. In the seven and thirtieth yeare of the captivity of Jehoiachin c. Evilmerodach king of Babylon in the yeare that he began to reigne did lift up the head of Jehoiachin king of Judah out of prison and he spake kindly to him and set his throne above the throne of the kings that were with him c. Vers 16. And all the men of might even seven thousand c. See the note above on vers 14. Vers 17. And the king of Babylon made Mattaniah his fathers brother king in his stead and changed his name to Zedekiah So Pharaoh Necho gave Eliakim a new name when he made him king in stead of his brother chap. 23.34 and Daniel and his companions had new names given them Dan. 1.6 7. whereby it may appear that by imposing new names the conquerour shewed his power over them and caused them to acknowledge as it were that they
had kept himself out of the storm with Baalis king of the Ammonites Jer. 40.14 and being of the kings seed he now envied that the government should be committed to Gedaliah and stirred up also by the king of Ammon he made a conspiracy with some few more to slay Gedaliah this Johanan mentioned above vers 23. discovered to Gedaliah and offered his help to slay Ishmael Jer. 40.13 14. but Gedaliah being incredulous Ishmael had the better advantage to effect his purpose for whilest he was feasting with him he slew him and those that were with him Jer. 41.1 2 3. Ishmael the sonne of Nethaniah of the seed royall and ten men with him came to Gedaliah and they did eat bread in Mizpah together and Ishmael arose and ten men with him and smote Gedaliah the governour and all the Jews that were with him c. after this fourescore men coming from severall places of the kingdome in a most sad and mournfull manner because of the desolation that was fallen upon Jerusalem having certain offerings and incense with them which they purposed to offer to the Lord in the place where the Temple had stood the place which God had chosen though now ruined by the Chaldeans Ishmael having notice of it went forth to meet them and with counterfeit tears making shew that he also bare a part with them in their sorrow he invited them to go with him to Gedaliah thereby to try how they stood affected to him and so having gotten them into the city he slew them all ten of them onely excepted whom he spared because they promised to discover unto him some treasures hidden in the fields during the warres he also addressed himself presently to return to the Amonites and carried with him as captives all the inhabitants of that place and amongst the rest Zedekiahs daughters committed to the care of Gedaliah by Nebuchadnezzer but Johanan hearing of it with such forces as he could get pursued him presently and overtaking him at Gibeon the captives fell off him and Ishmael with eight men onely escaped by flight all which is largely related in the 40. and 41. chapter Vers 26. And all the people both small and great and the captains of the armies arose and came to Egypt c. Fearing the Babylonian would take occasion upon the murder of Gedaliah and the Chaldeans that were with him utterly to destroy all the Jewes that remained in the land Johanan and the other captains resolved to fly with the people that were left into Egypt first indeed they came to Jeremiah and asked counsel of him vowing to do as he should direct them from the Lord but when he answered them that if they stayed in the land God would shew them mercy but if they went down into Egypt they should all perish there they charged him with prophesying falsely in the name of the Lord and despising the oracle of God they went away to Egypt and carried both Jeremiah and Baruch along with them and inhabited near unto Taphnes where when Jeremiah continued to reprove them for their idolatry and to foretell the destruction of Egypt and of the Jews that sought to shelter themselves there for this with all before mentioned is largely related by Ieremiah in the 41 42 43 and 44. chapters of his prophesie he was at length there as other histories report stoned to death by his own ungratefull countrey-men Vers 27. And it came to passe in the seven and thirtieth yeare of the captivity of Jehoiachin c. Zedekiah died in prison in Babylon Jer. 52.11 Then he put out the eyes of Zedekiah and the king of Babylon bound him in chains and carried him to Babylon and put him in prison till the day of his death and had onely the honour of being buried as a prince and lamented at his buriall by his people Jer. 34.5 But thou shalt die in peace and with the buryings of thy fathers the former kings which were before thee so shall they burn odours for thee and they will lament thee saying Ah Lord for I have pronounced the word saith the Lord. But Jehoiachin because he yielded himself at Jeremiahs counsel to Nebuchadnezzer was at length by Evilmerodach the sonne of Nebuchadnezzer taken out of prison and used with all princely respect indeed whereas here it is said this was done on the seven and twentieth day of the twelfth moneth Jerem. 52.31 it is said to have been done on the five and twentieth day but the reason of this may be because order was given for his release on the five and twentieth day but it was not done till the seven and twentieth day as is here said ANNOTATIONS Upon the first book of the CHRONICLES CHAP. I. ADam Sheth Enosh c. In the book of the kings there is frequent mention of the book of the Chronicles of the kings of Israel and of the kings of Judah as 1. Kings 14.19 and 1. Kings 15.23 and in many other places But it is clear that these books of the Chronicles which are a part of the sacred Scriptures are not the very same that are there mentioned because many things which are there said to have been related are not here to be found as we see 1. Kings 14.19 Yet these were happely collected out of those and that by Ezra as it is generally thought Their chief scope is to give us the history of the kings of Judah entirely by it self without intermingling the story of the kings of Israel as it is in the books of the kings and especially to adde such remarkable passages concerning Judahs kingdome as were omitted in the books of the kings whence they are called by the Greek Interpreters Paralipomena that is passages formerly passed by and omitted In the first foure verses we have the line of Adam to Noah no other of the posterity of Adam being mentioned because they were all destroyed in the floud Vers 5. The sonnes of Japheth Gomer c. See Gen. 10.1 Vers 10. And Cush begat Nimrod he began to be mighty upon the earth See Gen. 10.8 Vers 18. And Arphaxad begat Shelah The Septuagint in their Greek translation of the old Testament do both here and also Gen. 10.14 insert one generation more then is in the Hebrew reading the text thus And Arphaxad begat Cainan and Cainan begat Shelah And yet herein according to our translation Luke the Evangelist followeth the corrupt Septuagint translation rather then the Hebrew copies Luke 3.35 36. making Salah or Shelah the sonne of Cainan and Cainan the sonne of Arphaxad Now to this it is answered that the Evangelist did this because the Septuagint translation was then of great esteem and of most frequent use amongst the Jews and therefore he would not for so small a matter and of no importance minister any occasion of contention it being sufficient for him to shew that Christ was the sonne of David even according to the genealogy of David set down by the Septuagint which in
their villages were c. That is their towns or cities unwalled Vers 34. And Meshobab and Jamlech c. These are mentioned because they were in their time great men and because of that particular exploit they did vers 39 40 c. though it be not expressed from which of his sonnes they descended Vers 41. And these written by name came in the dayes of Hezekiah king of Judah and smote their tents c. To wit the tents of the children of Ham that is the Canaanites that dwelt there before vers 40. and so the posterity of Simeon dwelt in their room This must needs be done in the beginning of Hezekiahs reigne for in the sixth yeare of his reigne the ten tribes were carried away captive 2. Kings 18.10 11. And at the end of three years they took it even in the sixth yeare of Hezekiah that is the ninth yeare of Hoshea king of Israel Samaria was taken And the king of Assyria did carry away Israel unto Assyria So that it seems they did not long enjoy these their new conquests unlesse happely this new colony of the tribe of Simeon were part of that small remnant of the ten tribes that were not carried away and that happely because they dwelt farre up in the kingdome of Judah but remained in the land even in the dayes of Josiah Hezekiahs grandchild whence is that 2. Chron. 24 9. And when they came to Hilkiah the high Priest they delivered the money that was brought into the house of God which the Levites that kept the doore had gathered of the hand of Manasseh and Ephraim and of all the remnant of Israel and of all Judah and Benjamin and they returned to Jerusalem CHAP. V. Vers 1. HE was the first born but forasmuch as he defiled his fathers bed his birth-right was given unto the sonnes of Joseph c. Because it might be questioned why the genealogy of Reuben was not first set down who was Jacobs first-born sonne this clause is inserted wherein two reasons are given why Judahs genealogy was first set down and not Reubens the first because though Reuben was Jacobs first-born yet for his incest with his fathers concubine he lost his birth-right and it was given to the sonnes of Joseph Gen. 48.5 who was the eldest sonne of Rachel that should have been his first wife concerning which see the note there the other because the genealogie was not to be reckoned after the birth right that is either as it was Reubens by nature or as it was the sonnes of Joseph by Jacobs gift to wit in regard of a double portion of inheritance but Judahs genealogy was to have the preheminence because the tribe of Judah had alwayes the honour of being esteemed the chief of the tribes Judah prevailed above his brethren and of him came the chief ruler to wit David and his successours kings of Judah yea at last Christ also the promised Messiah of whom David was a type Vers 4. The sonnes of Joel Shemaiah his sonne c. Amongst the posterity of Reuben Joel is here particularly mentioned because of him Beerah descended v. 6. who was the prince of the Reubenites at the time of the captivity and then amongst others carried away captive Whose sonne Joel was it is not expressed onely it is thought most probable that he was of the stock of Hanoch Reubens eldest sonne because Beerah who descended from him was Prince of the Reubenites at the time of the captivity Vers 7. And his brethren by their families when the genealogie of their generations was reckoned were the chief Ieiel and Zechariah c. That is the chief of the rest of the Reubenites his brethren when the genealogy of their generations was reckoned to wit either in the dayes of Jotham vers 17. or rather at the captivity were Jeiel and Zechariah and Bela the three heads happely then living of the other three families of the Reubenites descended of Pallu Hezron and Carmi. Vers 8. Who dwelt in Aroer c. That is the Reubenites before mentioned Vers 10. And in the dayes of Saul they made warre with the Hagarites c. That is the Ishmaelites the posterity of Abraham by Hagar and the Gadites and half tribe of Manasseh joyned with them in this warre vers 18 19. The sonnes of Reuben and the Gadites and half the tribe of Manasseh of valiant men men able to bear buckler and sword and to shoot with bow and skilfull in warre were foure and fourty thousand seven hundred and threescore that went out to the warre And they made war with the Hagarites with Jetur and Nephish and Nodab Vers 12. Joel the chief and Shaphan the next c. These were heads either of severall families or houses in the tribe of Gad either at the time of the captivity or in the dayes of Jotham ver 17. when they were reckoned by their genealogies Vers 14. These are the children of Abihail the sonne of Huri c. That is the seven before mentioned were of the stock of Abihail who was the sonne of Huri c. Vers 16. And they dwelt in Gilead in Bashan c. But how then was all Bashan given unto the half tribe of Manasseh Deut. 3.13 And the rest of Gilead and all Bashan being the kingdome of Og gave I unto the half tribe of Manasseh all the region of Argob with all Bashan which was called the land of giants I answer that it was all that Bashan that was the kingdome of Og that was given to them but it seems some other part of the countrey adjoyning which was not of Ogs kingdome was also called Bashan wherein the Gadites dwelt or the Manassites had all Bashan that is all in a manner Vers 17. All these were reckoned by genealogies in the dayes of Jotham king of Judah and in the dayes of Jeroboam king of Israel That is towards the latter end of the reigne of Jeroboam the second when Jotham the sonne of Uzziah governed the kingdome because his father was stricken with leprosie 2. Kings 15.1 5. or else the words may be meant of two severall times when the genealogies of the Israelites were taken and reckoned one in the dayes of Jeroboam the other in the dayes of Jotham Vers 19. And they made warre with the Hagarites with Jetur and Nephish and Nodab Which were severall families or plantations of the Ishmaelites or Hagarites as is evident Gen. 25.15 Vers 24. And these were the heads of the house of their fathers even Epher c. See the note above ver 12. CHAP. VI. Vers 1. THe sonnes of Levi Gershon c. Levi was next in age to Reuben Simeon onely excepted whose genealogy was joyned with Judahs chap. 4.24 because they dwelt amongst the tribe of Judah and therefore is Levies genealogie next recorded for the genealogie of Gad and the half tribe of Manasseh is onely inserted with Reubens in the former chapter because they dwelt together with the Reubenites without Jordan
sonne of Ahlai c. 2. Sam. 23. Uriah is the last mentioned but to those some other are here added because though they were not of the thirty yet they were captains of great note and esteem in Davids armies CHAP. XII Vers 3. THe chief was Ahiezer c. To wit of the children of Benjamin that came to help David as is said in the foregoing verse Vers 4. And Ishmaiah the Gibeonite a mighty man among the thirty and over the thirty That is among and over the thirty warriers of the tribe of Benjamin here mentioned that came to David to Ziglag whose colonell he was Vers 8. And of the Gadites there separated themselves unto David into the hold to the wildernesse c. This may be meant of the hold at Ziklag which was in the wildernesse of Judea whither these Gadites came men whose faces were like the faces of lions that is undaunted fierce and terrible to their enemies Vers 14. One of the least was over an hundred and the greatest over a thousand That is they were all captains of bands to wit before they came to David or after David began to reigne in Hebron some of them over an hundred some over a thousand Vers 15. These are they that went over Jordan in the first moneth when it had over-flown all his banks Jordan did usually in the first moneth overflow all his banks see Josh 3.15 and 4.19 yet these Gadites that must necessarily passe the river to come to the help of David because they dwelt in the land of Sihon and Og beyond Jordan would not hereby be kept from the succour of David but made some shift to get over either by swimming or by boats c. and this is here noted to shew how zealous they were in Davids cause yet were there any enemies appointed to hinder their passage happely this inundation of Jordan was an advantage to them as making the enemy secure when they thought because of the floud there was no danger of their coming over and to that end happely it is expressed And they put to flight all them of the valleys both toward the east and toward the west This is either meant of such of Sauls souldiers as were in these troublesome times appointed to be in the valleys that lay upon the banks of Jordan to guard the foords and passages of Jordan lest any well-affected to David should from those parts come over to his aid upon whom these Gadites came suddenly and scattered them some flying one way and some another or rather as some conceive it is meant of the Philistines and others who prevailing in the last warre wherein Saul was slain had seised upon certain towns and villages in the valleys whence they were immediately driven by these war-like Gadites Vers 18. Then the spirit came upon Amasai who was chief of the captains and he said Thine are we David c. That is God by his spirit moved him to answer with such confidence and detestation of all thoughts of treachery as is afterward expressed and that in the name of them all that all jealousies concerning those of the tribe of Benjamin that were in their company vers 16. might be removed Vers 21. And they helped David against the band of the rovers c. To wit the Amalekites that had burnt Ziklag 1. Sam. 30.1 2. whom David with his foure hundred men pursued vers 10. taking these seven captains of Manasseh along with him that at that time were newly come to him for his help Vers 22. For at that time day by day there came to David to help him untill it was a great host like the host of God That is innumerable as the Angels Dan. 7.10 A fiery stream issued and came forth from before him thousand thousands ministred unto him and ten thousand times ten thousand stood before him the judgement was set and the books were opened Besides the Hebrews say a thing is of God when it is excellent as Cedars of God c. Vers 24. The children of Judah that bare shield and spear were six thousand and eight hundred c. In many of the other tribes there are many more yet was the tribe of Judah the greatest of all and most zealous for David but they had formerly anointed David to be their king neither was it therefore necessary that they should now approve their desire of him by coming in such multitudes to be present at Hebron at this solemnity of his being anointed king there over all Israel as the other tribes did Vers 27. And Jehoiada was the leader of the Aaronites The meaning of this is not that Jehoiada was the high priest for certainly Abiathar that came to David in his troubles and brought the Ephod with him 1. Sam. 23.6 was at this time high-priest but the meaning is that he was the chief of those of Aarons family that came now with the tribes of Israel to Hebron to submit themselves to Davids government and to attend the solemnity of his inauguration there Vers 28. And Zadok a young man mighty of valour c. That is he was another chief man and leader amongst these sonnes of Aaron in bringing them in to submit themselves to Davids government And the rather as I conceive is he and the two and twenty captains of his fathers house here particularly mentioned because he was afterward the high priest in the dayes of Solomon 1. Kings 2.35 Zadok the priest did the king put in the room of Abiathar Vers 29. For hitherto the greatest part of them had kept the ward of the house of Saul That is unto this time the greatest part of this tribe of Benjamin had sought to keep the kingdome in Sauls family and so could not yet be from their hearts contented with settling David in the throne and therefore there came but a few in comparison of this tribe to David Vers 31. And of the half tribe of Manasseh eighteen thousand c. That is of that half of Manasseh which was seated within Jordan for the other half are spoken of afterward vers 37. there were eighteen thousand which were expressed by name that is which were chosen by name to be imployed in this service Vers 32. And of the children of Issachar which were men that had understanding of the times to know what Israel ought to do c. Some referre this to their knowledge in Astrologie by which they might be able to foresee the aire and seasons a matter of great consequence in many affairs and this they judge the more probable because the children of Issachar were for the most part much exercised in husbandry as is noted upon Gen. 49.14 and Deut. 33.18 and such men in old time were very skilfull in the knowledge of the starres c. But I rather think it is meant of men that were singularly prudent and able to give advice for the doing of every thing that was to be undertaken in the fittest time and season and
is afterward expressed Vers 24. And Shebuell the sonne of Gershom the sonne of Moses was ruler of the treasures That is the treasures of the dedicate things not the treasures of the house of God to wit the holy vestments and vessels c. which were in the custody of Jehiel and his sonnes as is before noted vers 21 22. but the treasures of the dedicate things which were in the custody of Shelomith and his brethren vers 25 26. over whom this Shebuell was the ruler Vers 25. And his brethren by Eliezer Rehabiah his sonne and Jeshaiah his his sonne c. The meaning is that all these were the sonnes of Eliezer Vers 29. Of the Izrahites Chenaniah and his sonnes were for the outward businesse over Israel c. Besides those Levites that attended on the priests in their service and the porters and singers there were six thousand that were dispersed throughout the land for Officers and Judges chap. 23.4 whose charge was for the outward businesse over Israel that is to take care of those things that were to be done abroad out of the temple as to give judgements in matters of doubt concerning the Law to train up the younger Levites in the knowledge of the Law to look to the gathering and receiving of such monies as was to be collected amongst the people for the service of the Temple as when they were numbred and upon other occasions and to make provision throughout the land for wood and all other provision necessary for the sacrifices and all other services for the Temple and these were some of the family of the Izharites and some of the Hebronites vers 30.31 and because there the number of the Hebronites is expressed and where there charge lay to wit that seventeen hundred were Officers among them of Israel on this side Jordan westward vers 30. and two thousand seven hundred without Jordan eastward vers 31 32. It may be probably inferred that there were of the Izharites sixteen hundred which makes up the just number of the six thousand Judges and Officers mentioned chap. 23.4 and that all these were employed under Chenaniah the chief of them within Jordan westward because otherwise there would be farre more employed amongst the two tribes and a half without Jordan then in all the land of Israel besides Vers 30. A thousand and seven hundred were officers among them of Israel on this side Jordan westward in all businesse of the Lord and in the service of the king That is in providing such sacrifices as the king offered which were indeed many upon many occasions or by the service of the king may be meant the service they did for the Temple onely with respect to the kings command and jurisdiction or the putting of the kings decrees in execution for the observing of Gods Laws for other Officers the king had that were employed in the kings civil affairs Vers 31. Among the Hebronites was Jerijah the cheif c. That is amongst those Hebronites that were without Jordan And there were found among them mighty men of valour at Jazer of Gilead Where there number was taken Vers 32. And his brethren men of valour were two thousand and seven hunred chief fathers whom king David made rulers over the Reubenites c. There were in all of these judges and officers but six thousand chap. 23.4 so that though all the Isharites ver 19. were employed within Jordan as is probable they were yet there were almost as many in the two tribes and an half without Jordan as were amongst the other nine tribes and an half within Jordan To wit because being divided as it were from Gods people by the river Jordan there was the more care requisite to retain them in their obedience to the Law and to prevent any back-sliding or remissenesse in the worship of God at Jerusalem whither with the other Israelites they were bound at certain times to resort CHAP. XXVII Vers 1. NOw the children of Israel after their number c. As in the former chapters is shown how David distributed the Priests and Levites into twenty foure courses so here we are told how the Militia of the kingdome were also divided into twelve courses twenty foure thousand in each course who in their turns one moneth in the yeare were still in arms ready to be imployed in any service for the State as the king should appoint them by which means all the able men of the kingdome were still trained up to be expert in the use of their arms and there was alwayes a sufficient number ready in arms if on a sudden there should be any occasion to make use of them neither was it any great burthen to the people though for that moneth they bore their own charges because all the rest of the yeare they were free to follow their own employments Vers 3. Of the children of Perez was the chief of all the captains of the host for the first moneth To wit Jashobeam of whom in the former verse who was also chief of Davids Worthies See chap. 11.11 It seems he was of the posteritie of Perez or Pharez the sonne of Judah Gen 46.12 and therefore he had the preheminence of being commander in chief over the first course and it may be had some command over the captains in the other courses Vers 4. And of his course was Mikloth also the ruler To wit after the death of Dodai Some understand that he was Dodai his Lieutenant but why then is not the Lieutenant of every course and company likewise named Rather therefore I conceive that Mikloth was the captain of this course after Dodai as is said of Zebadiah vers 7. that he was captain the fourth moneth after his father Asahel was dead who died in the beginning of Davids reigne Vers 5. The third captain of the host for the third moneth was Benaiah the sonne of Jehoiadae a chief priest If the words be read as it is in the margin the sonne of Jehoiada a principall officer there is no difficulty at all in them but if we read them as in our text the sonne of Jehoiada a chief priest by the sonne of Jehoiada must be meant the sonne in law of Jehoiada for it is not likely that the priests were in ordinary course captains and commanders of Davids bands of souldiers though sometimes indeed upon extraordinary occasions it is evident that the priests did arm themselves Vers 22. These were the princes of the tribes of Israel That is these were the heads of the tribes who had chief power in the civil government The Princes of Gad and Asher are not here expressed perhaps because the Gadites and the Reubenites or the half tribe of Manasseh without Jordan had but one Prince over them both and so likewise the children of Asher might be joyned with some tribe that bordered upon them Vers 23. But David took not the number of them from twenty years old and under Having set down
by art and made them castles and put captains in them some of which were perhaps his sonnes whom he dispersed unto every fenced citie throughout Judah and Benjamin vers 23. And he dealt wisely and dispersed all his children throughout all the countreys of Judah and Benjamin unto every fenced citie Vers 12. And in every citie he put shields and spears That is weapons both for defence and offence Vers 14. For Jeroboam and his sonnes had cast them off from executing the priests office unto the Lord. To wit by forbidding them to go up to Jerusalem to execute the priests office in the Temple as by the Law they were enjoyned and this is ascribed not onely to Jeroboam but also to his sonnes because he used them as his instruments in restraining them from going up to sacrifice at the Temple having happely given them the charge and command of the fenced cities as Rehoboam did his sonnes vers 23. Vers 15. And he ordained him priests for the high places and for the devils and for the calves which he had made Hereby it appears that Jeroboam set up other idols besides his golden calves in which he pretended the worship of the true God and why he said in them to have served devils see Levit. 17.7 Vers 17. So they strengthened the kingdome of Judah and made Rehoboam the sonne of Solomon strong three years That is by the accesse of these Levites and others of the ten tribes the kingdome of Judah was strengthened and so continued three years Indeed till the fifth yeare Shishak invaded not the land of Judah chap. 12.2 But in the fourth yeare they began to corrupt themselves and because so soon as they forsook God God also forsook them therefore even then are they counted as a weakned people their defence being then departed from them as was evident in the preparations which Shishak immediately made against them For three years they walked in the way of David and Solomon To wit before his fall and after his repentance for by this place amongst others it appears that Solomon before his death repented him of his idolatry and turned unto the Lord though he could not so soon purge the land of those idolatrous monuments which himself had raised as it was with Manasseh chap. 33.18 For it is not likely that the beginning of Rehoboams reigne would have been David-like if Solomon had died and left the kingdome in so corrupt a condition Yet some conceive that Solomon is here joyned with David because himself continued incorrupt from idolatry though he suffered high places to be set up for his wives Vers 18 And Rehoboam took him Mahalath the daughter of Jeremoth c. Though Rehoboam had eighteen wives vers 21. yet three of them onely are expressed by name the third because he had by her Abijah who succeeded him in the throne and the first two onely to make way to the mention of the third because he married them first and then afterward took the third to wife to wit Maachah the daughter of Abishalom the mother of Abijah Concerning whom see the notes 1. Kings 15.2 Vers 22. And Rehoboam made Abijah the sonne of Maachah the chief to be ruler among his brethren c. That is he gave him the preheminency in all respects above his brethren as intending that he should succeed him in the throne Now if he were not his eldest sonne unlesse he had expresse direction for this from God it was doubtlesse against that Law Deut. 21.15 Vers 23. And he dealt wisely and dispersed all his children throughout all the countreys of Judah and Benjamin unto every fenced citie The wisdome and pollicie of Rehoboam in dispersing his other sonnes into the severall fenced cities in the out-skirts of his kingdome was this that hereby they were kept either from variance amongst themselves or from consulting together against their brother Abijah and perhaps under a pretence of honouring them with the charge of those places were little better then prisoners there under the eye of some that were appointed to watch over them for indeed otherwise there would have been little policie in putting the strong places of the kingdome into their hands to which purpose also it was as I conceive that the better to content them he allowed them most liberall and princely maintenance in all regards which is implyed in the following clause he gave them victualls in abundance CHAP. XII Vers 1. ANd it came to passe when Rehoboam had established the kingdome c. See the notes for these two verses 1. Kings 14.22 and 25. Vers 7. They humbled themselves therefore I will not destroy them c. This humiliation of Rehoboams and so it is likely of his Princes too proceeded onely from a base slavish fear of the wrath that he saw was coming upon him and therefore it said after this that he did evil because he prepared not his heart to seek the Lord yet so farre did the Lord regard this that he resolved so farre or so long to deliver them that he would not now utterly destroy Jerusalem and the Temple by the hand of Shishak as he did afterward in a like case with Ahab 1. Kings 21.27 Concerning which see the notes there Vers 8. Neverthelesse they shall be his servants c. That is they shall become tributaries to the king of Egypt upon which condition it seems Shishak rendred up to Rehoboam the cities which he had taken that they may know my service saith the Lord and the service of the kingdomes of the countreys that is that they may know how much better it had been to have served me then by sin to bring themselves into bondage to other nations which indeed they had cause to complain of as Isaiah 26.13 O Lord other lords besides thee have had dominion over us Vers 9. So Shishak king of Egypt came up against Jerusalem and took away the treasures of the house of the Lord c. Not the holy vessels but the treasures of the Temple and the treasures of the kings house which were yielded it seems for the ransome of Jerusalem and those other cities which he had taken Vers 12. And also in Judah things went well That is after this time things began again to prosper and go well with the kingdome of Judah But some reade it as in the margin and yet in Judah there was good things and then it is added as another reason why God did not utterly destroy Jerusalem at this time to wit because there were some in Judah that feared God and continued constant in that way of his worship which he had prescribed for that which is said vers 1. that he forsook the Law of the Lord and all Israel with him must be understood onely of the generality of the people that all in a manner had corrupted themselves Vers 15. And there were warres between Rehoboam and Jeroboam continually See 1. Kings 12.24 CHAP. XIII Vers 1. NOw in the eighteenth
yeare of king Jeroboam began Abijah to reigne over Judah c. Or Abijam see the notes 1. Kings 15.1 2. Vers 4. And Abijah stood upon mount Zemaraim which is in mount Ephraim and said Hear me thou Jeroboam and all Israel c. To wit having first by his Heralds or messengers desired a parley or at least liberty to say somewhat that he had to say both to Jeroboam and the people for otherwise being so near the enemy that they might heare what he said he could not have stood thus to speak to them without danger Vers 5. The Lord God of Israel gave the kingdome over Israel to David for ever even to him and to his sonnes by a covenant of salt See Numbers 18.19 Vers 7. And there are gathered to him vain men the children of Belial See Deut. 13.13 And have strengthened themselves against Rehoboam the sonne of Solomon when Rehoboam was young and tender hearted c. That is when Rehoboam was newly entred upon his kingdome unexperienced in matters of state and much more in warlike affaires as having alwayes been brought up in his fathers peaceable reigne delicately and daintily and being not yet settled in that throne as a plant that hath not yet taken root was easily shaken and terrified with the insolencies of his rebellious subjects that thus we must understand these words is evident because Rehoboam was one and fourty years old when he began to reigne as we may see 1. Kings 14.21 Vers 10. The Lord is our God and we have not forsaken him c. Though he walked in all the sinnes of his father Rehoboam 1. Kings 15.3 and suffered idolatry in his kingdome which his sonne Asa did afterwards reform 1. Kings 15.12 13. yet because withall the true religion was openly professed and the true worship of the true God openly and incorruptly maintained in the Temple at Jerusalem he boasts of their assurance of Gods favour and seeks to scare the Israelites from hoping to maintain their party against them Vers 11. The shew-bread also set they in order upon the pure table c. That is upon the tables of the shew-bread And so we must also understand the next clause and the candlestick of gold c. for there were in the Temple ten candlesticks and ten tables chap. 4.7 8. and it is but a poore conceit of some that because but one table here is mentioned therefore Shishak had carryed away the rest for thus also table is put for tables 1. Kings 7.48 Vers 17. So there fell down slain of Israel five hundred thousand And yet the men of Judah that slew them were but foure hundred thousand in all vers 3. Vers 19. And Abijah pursued after Jeroboam and took cities from him Beth-el with the townes thereof c. Which stood in the borders of Benjamin and Ephraim Josh 18.13 and had in it one of Jeroboams calves 1. Kings 12.29 some conceive that this is meant of another Beth-el because Jeroboams idol stood still and was not destroyed in the dayes of Asa c. but this is no sufficient argument since perhaps this Beth-el was afterwards recovered from the kings of Judah and perhaps was now taken by composition c. Vers 20. Neither did Jeroboam recover strength again in the dayes of Abijah and the Lord stroke him and he dyed That is Jeroboam for of Abijahs death the text speaks after chap. 14.1 perhaps he was struck in the dayes of Abijah but he dyed not till the second yeare of Asa the sonne of Abijah Vers 21. But Abijah waxed mighty and married foureteen wives and begat twenty and two sonnes and sixteen daughters Partly before he was king and partly after for he reigned in all but three years 1. Kings 15.2 CHAP. XIIII Vers 1. SO Abijah slept with his fathers c. and Asa his sonne reigned in his stead In the twentieth yeare of Jeroboam 1. Kings 15.9 where also are many severall Annotations that may serve for the explaining of severall passages in this chapter Vers 9 And came unto Mareshah A city in Judah Josh 15.44 Vers 13. And Asa and the people that were with him pursued them unto Gerar. Which was a city of the Philistines whereby it seems very probably that they also joyned with the Ethiopians in invading the land of Judah especially because it is expressely also said in the following verse that they smote all the cities round about Gerar. Vers 15. They smote all the tents of cattell c. That is the tents of the Arabians who indeed were wont to dwell in tents and so to remove from place to place for the feeding of their cattell It seems the Ethiopians passing through Arabia the Arabians aided them in their invasions of the land of Judah and so now Asa and his souldiers smote their tents and carryed from them abundance of cattel CHAP. XV. Vers 2. THe Lord is with you whilest ye be with him c. As if he should have said By experience you now see in this your victory over the Ethiopians that whilest you walk in Gods wayes he will not fail to blesse you Vers 3. Now for a long season Israel had been without the true God c. That is now for a long time ever since their revolting from Rehoboam the ten tribes have lived under Jeroboam in a manifest apostacie from the true God not having Gods priests to instruct them and not regarding the law of God according to which they ought in all things to have ordered themselves Vers 4. But when they in their trouble did turn unto the Lord God of Israel and sought him he was found of them That is in former times when the Israelites in their trouble did repent and return unto the Lord he was alwayes ready to receive them into his favour again And this is added to imply that though the ten tribes had thus forsaken the Lord yet if they would as in former times have returned to the Lord he would have pardoned them Vers 5. And in those times there was no peace c. That is ever since the revolting of the ten tribes from Rehoboam and their apostacie from the true God whereof he had before spoken vers 3. Vers 6. And Nation was destroyed of nation c. To wit in the warres betwixt the kingdome of Judah and the kingdome of Israel wherein they also made use of the auxilliary forces of other nations Vers 7. Be ye strong therefore and let not your hands be weak for your work shall be rewarded That is go couragiously and constantly forward in the reformation begun amongst you and the Lord shall be still with you Vers 8. And when Asa heard these words and the prophecy of Oded the prophet he took courage and put away the abominable idols c. Either this is meant of some prophecy of Oded the father of this Azariah which he declared unto them at this time together with this his own exhortation or else of some prophesie of
Azariah himself he also being here called by the name of his father Oded As for that which is said that when Asa had heard these words and this prophesie he took courage and put away the abominable idols out of all the land c. we see that he had in a great part done this before chap. 14.3 but it seems now upon a more diligent search made throughout his kingdome he put away the remainder of the idols that were found amongst them and that not onely out of the land of Judah and Benjamin but also out of the cities which he had taken from mount Ephraim which may be meant of the cities which his father Abijam had taken chap. 13.19 but yet there is mention made of cities of Ephraim which Asa himself took chapter 17.2 And renewed the altar of the Lord. That is the altar which Solomon had built having some way lost its beautie in so many years which is no wonder considering how continually it was used and stood in the open court he renewed it and beautified it again and then in a solemne manner observed again sacrifices thereon Vers 9. And he gathered all Judah and Benjamin and the strangers with them out of Ephraim and Manasseh and out of Simeon Hereby it is manifest that even the tribe of Simeon did revolt from the kingdome of Judah or at least the greatest part of them however they had their inheritance within the portion of Judah Josh 19.1 and that therefore either they removed from their first habitation and transplanted themselves amongst other tribes of Israel or else that they stood out against Judah and clave to the party of the other tribes yea though they had their dwelling within Judahs portion Vers 10. So they gathered themselves together at Jerusalem in the third moneth in the fifteenth yeare of the reigne of Asa Which was the twelfth of Baasha king of Israel By this it appears that Zerah the Ethiopian did not invade the land of Judah till the fourteenth yeare of Asa Indeed Asa lived in peace but ten years chap. 14.1 But it was therefore Baasha king of Israel not Zerah that immediately after those ten years were ended made warre against Asa As for the third moneth it was that wherein the feast of Pentecost was kept Vers 15. And the Lord gave them rest round about To wit at that time when Asa and the people made this covenant with God then the Lord gave them rest the land not being invaded by any of her enemies Vers 16. And also concerning Maachah the mother of Asa c. That is the grandmother The Annotations concerning these three following verses see 1. Kings 15.2 10 14 15. Vers 19. And there was no more warre unto the five and thirtieth yeare of the reigne of Asa Vnto the five and thirtieth yeare that is untill the five and thirtieth yeare was ended whence is that chap. 16.1 In the six and thirtieth yeare of the reigne of Asa Baasha king of Israel came up against Judah c. of the reigne of Asa that is of the kingdome of Judah since it was divided from that of Israel which was the fifteenth yeare of Asa for that thus these words must be expounded is evident because Baasha died in the six and twentieth yeare of Asa 1 Kings 16.8 and therefore could not come up in the six and thirtieth yeare of Asa as is expressely said in the first verse of the following chapter we have a like passage afterward chap. 22.2 CHAP. XVI Vers 1. IN the six and thirtieth yeare of the reigne of Asa Baasha king of Israel came up against Judah and built Ramah c. That is in the thirty sixth yeare of the kingdome of Judah which was the sixteenth yeare of Asa and the fourteenth of Baasha See the last note in the former chapter as also see the note 1. Kings 15.17 where also severall other passages in the five first verses of this chapter are already explained Vers 7. Because thou hast relyed on the king of Syria and not relyed on the Lord thy God therefore is the host of the king of Syria escaped out of thine hand Whereas if he had gone on as he intended vers 3. in his league with the king of Israel to invade thy land thou shouldest have overcome him as thou diddest the Ethiopian now thou hast deprived thy self of this glory and booty Vers 9. Therefore from henceforth thou shalt have warres To wit with Basha 1. Kings 15.16 And there was warre betwixt Asa and Baasha king of Israael all their dayes Vers 12. And Asa in the thirty and ninth yeare of his reigne was diseased in his feet About the six and twentieth yeare of his reigne Baasha died and Elah his sonne succeeded him 1. Kings 16.8 about the seven and twentieth yeare of his reigne Zimri one of his captains slew Elah and all the house of Baasha 1. Kings 16.9 c. and within a few dayes Omri being made king by the souldiers forced Zimri desperately to burn himself and about the one and thirtieth yeare of Asa was peaceably settled in the throne of Israel Tibni his competitour dying 1. Kings 16.22.23 And about this nine and thirtieth yeare wherein Asa fell sick of the gout Omri died and Ahab his sonne succeeded him 1. King 16.29 Vers 14. And laid him in the bed which was filled with sweet odours and diverse kinds of spices c. After the manner of embalming kings used in those times they filled the beer whereon he was laid or coffin whereinto he was put with all kinds of odours and sweet spices And they made a very great burning for him That is they burnt sweet prefumes at his buriall in very great plenty CHAP. XVII Vers 1. ANd Jehoshaphat his sonne reigned in his stead and strengthened himself against Israel In the latter dayes of Asa after he fell into those grievous sinnes mentioned in the former chapter the kings of Israel as God threatned chap. 16.9 did it seems in their severall times renew their warres against Judah to wit Baasha Omri and Ahab and had happely often the better of them but about the third or fourth yeare of Ahab Asa dying 1. Kings 22.41 Jehoshaphat succeeded him and making great preparations to withstand them he was greatly strengthened against the kingdome of Israel Vers 3. And the Lord was with Jehoshaphat because he walked in the first wayes of his father David Which were purer and freer from sinne then were his latter dayes for whilest he was in continuall troubles we reade not any such foul sinnes he fell into as afterwards being settled in his kingdome when he committed adultery with Uriahs wife and many other wayes transgressed Gods Laws And sought not unto Baalim To wit as did Ahab at this time king of Israel whether by Baalim we understand all false Gods in generall or in particular the the idols of Baal the God of the Sydonians 1. Kings 16.31 32. for that these words are spoken by
shall pretend that they have the law or statutes on their side and so one shall alledge one law and another an other see Deut. 17.8 c. Vers 11. Amariah the chief priest is over you in all matters of the Lord. That is in all matters ecclesiasticall or which are determined in the law of the Lord. And Zebadiah the sonne of Ishmael the ruler of the house of Judah for all the kings matters For all civill affairs or those things which were determinable by the civill statutes of the king and kingdome Also the Levites shall be officers before you That is they shall be officers in every city subordinate to the great Sanhedrim in Jerusalem from whom they should receive their power and directions CHAP. XX. Vers 1. THe children of Ammon and with them other beside the Ammonites came against Jehoshaphat in battel That is the Edomites of mount Seir vers 10. Vers 2. There cometh a great multitude against thee from beyond the sea on this side Syria That is the dead sea which lay betwixt Judah and Syria and because they came from those parts some Expositours conceive it to be very probable that Jehoshaphats aiding of Ahab in his warres against the Syrians chap. 18. was the first occasion of this invasion of his land Vers 5. And Jehoshaphat stood in the congregation of Judah and Jerusalem in the house of the Lord before the new court Some Expositours understand this of a new court added of late years to the Temple for those that were strangers and unclean amongst the Israelites to worship God in but because of this we have no mention at all in the Scriptures it is better by others expounded of the court of the priests which Solomon built and that it is here called the new court because it was of late newly repaired and beautified and that happely by Asa when the altar of burnt offerings was also renewed chap. 18.8 Others again understand it of the court of the people and that this had been lately repaired and perhaps divided into two courts the one being appointed for the men and the other for the women as it is generally held that though at first when Solomon built it it was but one court yet afterwards it was divided into two or that having been ever since the revolt of the ten tribes alienated to other uses because then there was no use of so large a court as was provided for the meeting of the twelve tribes now upon the coming in of so many of the ten tribes to the kingdome of Judah it was opened and restored again to the service of the Temple But because it is most probable that Jehoshaphat stood to pray amongst the people upon the brasen scaffold which Solomon had built 2. Chron. 6.13 which was in the court of the people therefore I rather think this new court before which he stood was the priests court newly repaired Vers 13. And all Judah stood before the Lord with their little ones their wives and their children In times of publick humiliation they used to bring their little ones to the assemblies Joel 2.16 Gather the children and those that suck the breasts First that the bowels of the people might be the more moved by the sight of those their little ones now in danger to be cruelly butchered by these enemies and so they might be rendred the more serious and vehement in their prayers and more couragious in withstanding the enemy when they should come to fight against them And secondly being presented before the Lord as a pitifull object of his mercy he might also be moved to take compassion on them Vers 16. Behold they come by the cliff of Ziz and ye shall find them at the end of the brook c. By telling them before-hand the place where they should meet their enemies the next day he let them see with what assurance they might believe whatever else he said unto them Vers 20. Believe his prophets so shall ye prosper This it is likely was spoken with speciall reference to the prophecy of Jehaziel the Levite which they had heard the day before concerning their subduing the mighty army that was coming against them Vers 21. And when he had consulted with the people c. That is when he had advised with the heads and rulers of the people concerning their ordering of the battel c. he appointed singers unto the Lord to go before the army as it were to triumph beforehand for the victory promised and that should praise the beauty of holinesse that is Gods most holy majestie the glory of Gods sanctuary his dwelling place which also is therefore called the beautie of holinesse Psal 29.2 Worship the Lord in the beautie of holinesse and Psal 96.9 O worship the Lord in the beauty of holinesse and to say praise ye the Lord for his mercy endureth for ever which was the foot of severall Psalmes of thanksgiving composed by David and others as in particular of the 136. Psalme wherein there is an enumeration of many severall mercies which God afforded to his people and that therefore was happely at this time sung by the Levites Vers 22. And when they began to sing and to praise the Lord set ambushments against the children of Ammon Moab and Mount Seir c. That is the Lord did suddenly and unexpectedly cut them off as when men are cut off by enemies that ly in ambush against them and that by sending some unexpected strife amongst those nations whereupon they fell out amongst themselves and slew one another and so that was accomplished which the Levite had foretold vers 17. Ye shall not need to fight in the battel c. Yet some Expositours understand this ambushment of the holy angels that came suddenly in upon them by the Lords command and slew them whereupon they mistaking the matter and supposing it had been their own companions flew upon them and so sheathed their swords in one another bowels Vers 31. He was thirty and five years old when he began to reigne c. See 1. Kings 22.41 Vers 33. Howbeit the high places were not taken away See the notes chap. 17.6 For as yet the people had not prepared their hearts unto the God of their fathers That is though Jehoshaphat did endeavour to reforme what was amisse chap. 19.4 yet from the high places the people would not be reclaimed Vers 36. And he joyned himself with him to make ships to go to Tarshish c. See 1. Kings 22.48 CHAP. XXI Vers 2. ALl these were the sonnes of Jehoshaphat king of Israel That is king of the Israelites in the kingdome of Judah Usually in the sacred history the kings of the ten tribes are onely called kings of Israel it may be therefore that Jehoshaphat is here so called because many of the ten tribes had now joyned themselves to the kingdome of Judah chap. 15.9 They fell to him out of Israel in abundance when they saw that the
32. Also we made ordinances for us to charge our selves yearely with the third part of a shekel for the service of the house of our God Vers 7. For the sonnes of Athaliah that wicked woman had broken up the house of God c. To promote the worship of Baalim they robbed the Temple and so there was not in the treasuries of the Temple any competent summe of money whereby the decayes thereof might be repaired Indeed the sonnes of Joram by Athaliah were all slain by the Arabians save onely Ahaziah chap. 21.17 But this might be done before that Vers 8. And at the kings commandment they made a chest The Levites being forbidden by Joash to meddle any more with the collection of the money because of their former neglect 2. Kings 12.7 And set it without the gate of the house of the Lord. To wit by the gate whereby they went out of the great court and on that side the gate where the altar stood 2. Kings 12.9 Vers 14. They brought the rest of the money before the king and Jehoiada whereof were made vessels for the house of the Lord c. See 2. Kings 12.13 Vers 16. And they buried him in the citie of David amongst the kings because he had done good in Israel both towards God and towards his house That is the house and family of David or rather the Temple the house of God Vers 17. Now after the death of Jehoiada came the princes of Judah and made obeysance to the king c. In the most fawning and flattering manner they presented themselves before him and withall petitioned him that every one might worship God as they pleased themselves namely in the high places after the manner of their fathers to wit because it was burthensome to go up from all places to the Temple or because every one desired to have his own proper place of devotion Now this request is implyed though not expressed in the following words then the king hearkned to them and they left the house of the Lord God of their fathers Vers 18. And wrath came upon Judah and Jerusalem for this their trespasse For Hazael king of Syria as it is related 2. Kings 12.17 invaded the land and having taken Gath addressed himself to Jerusalem having sufficient pretence for what he did if his ambition cared for pretence because the kings of Judah had formerly assisted the Israelites against the Syrians at Ramoth Gilead and so formidable to Joash was this approch of Hazael towards Jerusalem that he took all the hallowed things and all the gold that was found in the treasures of the Temple and in his own house and with that present purchased his peace Some conceive that this invasion of Hazael mentioned in the Kings is the same with that inrode of the Syrians spoken of vers 23. of this chapter but that cannot be for this was before the slaying of Zachariah vers 20. that after it vers 23. in this the matter was compounded without a battel in that a battel was fought to Joash his great losse vers 24. in this Hazael was present 2. Kings 12.11 in that the Syrians sent the spoil they took to their king at Damascus vers 23. And last of all in this the Syrians had great forces else Joash would not have been afraid of them in that they came with a small band of men vers 24. Vers 20. And the spirit of God came upon Zechariah the sonne of Jehoiada the priest c. It is a great question amongst Expositours whether this were that Zechariah of whom our Saviour spake Matth. 23.35 From the bloud of righteous Abel unto the bloud of Zacharias sonne of Barachias whom ye slew c. Most conceive it is and that because this Zechariah was slain by the Jews and that as is expressed in the following verse in the court of the house Lord nor do we reade in Scripture of any other Zechariah that was so slain for though this was the sonne of Jehoiada and that Zachariah of whom Christ speaks is expressely called there the sonne of Barachias yet to this it may be answered that Jehoiada was so called Barachias or that he is called Barachias which signifies the blessed of the Lord because he was in his time such a blessed instrument of so much good to the people of God and it may well be the drift of Christs words to shew that the bloud of all that were long ago slain should be charged upon that generation and so in that regard this Zechariah is joyned there with Abel But now others hold that it is not this Zechariah of whom our Saviour speaks there but that Zachariah which is last but one of the small Prophets that was raised up of God to encourage the people that were come back from Babylon to rebuild the Temple And indeed first because that Zachariah is expressely called the sonne of Barachiah Zach. 1.1 as it were purposely to distinguish him from this Zechariah the sonne of Jehoiada And secondly because the words of our Saviour seem rather to imply that all the bloud of Gods righteous servants slain in former times from the first to the last should be charged upon them and so Abel is mentioned as the first and Zachariah as the last I cannot see but that very probably it may be understood of that Zachariah and that he after the reedifying of the Temple flying to the altar for Sanctuary when the Jews were for some cause enraged against him was there slain as our Saviour saith between the Temple and the altar Vers 25. For they left him in great diseases To wit by reason of wounds received in the fight or some exquisite tortures which happely the Syrians had put him to His own servants conspired against him for the bloud of the sonnes of Jehoiada the priest c. Hereby it may appear that having slain Zechariah they slew also his brethren the sonnes of Jehoiada perhaps lest they should avenge his death yet some conceive that the plurall number is put for the singular sonnes for sonne as it is also in many other places CHAP. XXV Vers 1. AMaziah was twenty and five years old when he began to reigne c. To wit in the second yeare of Joash king of Israel See the notes for this chapter 2. Kings 14.1 c. Vers 13. But the souldiers of the army which Amaziah sent back that they should not go with him to battel fell upon the cities of Judah from Samaria even unto Beth-horon Beth-horon was one of the cities of Ephraim Josh 15.3 but because some of the Israelites cities had been taken by the kings of Judah in the warres betwixt those two kingdomes therefore it is here said that in their return from Samaria they fell upon the cities of Judah from Samaria to Beth-horon Vers 23. And Joash the king of Israel took Amaziah king of Judah the sonne of Joash the sonne of Jehoahaz c. That is the sonne of Ahaziah
the first yeare of his reigne in the first moneth opened the doores of the house of the Lord. And in the first day of the moneth for then presently they began to cleanse the Temple vers 17. Vers 4. And gathered them together in the east-street That is the street before the east-gate the chief gate of the Temple Vers 6. And have turned away their faces from the habitation of the Lord and turned their backs That is they have openly basely and opprobriously forsaken the worship of God in his Temple The like expression we have Jer. 2.27 They have turned their back unto me and not their face Vers 17. And on the eighth day of the moneth came they to the porch of the Lord c. That is in eight dayes they purged and sanctified the Temple it self the most holy and the holy place and the porch before the holy place they began with or came to on the eighth day and then in eight dayes more they purged the courts and chambers thereof and so made an end on the sixteenth day of the first moneth and all this is noted to imply what a deal of idolatrous trash Ahaz had brought into the Temple when they were so many dayes imployed in the removing and casting it out and setting all things in order as they were in former times Vers 21. And they brought seven bullocks and seven rammes c. That is they brought all kind of clean beasts appointed for sacrifice some for the consecrating of the Temple c. some for sinne offerings some for burnt offerings and some for peace offerings and seven they brought of each sort to signifie the generality of the sacrifice that it was for the whole kingdome the prince and all the people Vers 23. And they brought forth the he-goats for the sinne offering c. To wit the seven he-goats mentioned vers 21. In Levit. 4.13 the law enjoyneth a young bullock to be offered for a sinne-offering for the congregation but that was for the expiation of some one particular sinne whereof through ignorance the whole congregation might be guilty and now the expiation was to be made for all the many sinnes whereof the whole land both king and people were guilty in which case they were not tyed to that law in Levit. 4. Vers 24. And they made reconciliation with their bloud upon the altar to make an attonement for all Israel That is not onely for the kingdome of Judah but also for the brethren of the ten tribes who had been sorely of late oppressed by the Assyrians which was the reason why Hezekiah gave expresse charge concerning this Vers 31. Now ye have consecrated your selves unto the Lord come near and bring sacrifices c. That is Let the people now bring in their sacrifices or do you O priests bring in the peoples sacrifices Vers 33. And the consecrated things were six hundred oxen and three thousand sheep That is the other sacrifices of severall sorts to wit peace-offerings and free-will-offerings were six hundred oxen and three thousand sheep Vers 34. But the priests were too few so that they could not slay all the burnt-offerings Which was properly the work of the priests onely Levit. 1.5 6. For the Levites were more upright in heart to sanctifie themselves then the priests That is they were more forward to sanctifie themselves then the priests were and so there were more of them sanctified Vers 35. And also the burnt-offerings were in abundance with the fat of the peace-offerings and the drink-offerings c. That is these things besides the burnt-offerings were to be offered on the altar so that the priests being but few had not leasure to slay all the sacrifices Vers 36. For the thing was done suddenly It was evident that God had extraordinarily enclined the hearts of the people to this reformation because it was done so suddenly CHAP. XXX Vers 1. ANd Hezekiah sent to all Israel and Judah and wrote letters also to Ephraim and Manasseh c. That is to the remainder of the ten tribes that were not yet carried away by Tiglath-pilneser king of Assyria as many of their brethren were 2. Kings 15.29 Vers 2. The king had taken counsel and his princes and all the congregation in Jerusalem to keep the passeover in the second moneth See Numb 9.10 11. Vers 3. For they could not keep it at that time because the priests had not sanctified themselves sufficiently c. To wit when they should have kept it that is the foureteenth day of the first moneth for the Temples purgation was not finished till the sixteenth day chap. 29.17 And in the sixteenth day of the first moneth they made an end Vers 6. He will return to the remnant of you that have escaped out of the hand of the king of Assyria To wit out of the hands of Pul and Tiglath-pilneser for both these kings already carryed away many of the ten tribes into captivity but the last captivity under Shalmaneser as is most likely had not yet been Vers 14. And they arose and took away the altars that were in Jerusalem c. To wit by the kings encouragement and at this time also the brasen serpent which Moses made was broken in pieces 2. see Kings 18.4 This was done in Jerusalem before they kept the Passeover how they proceeded afterwards after the same manner in other places we see chap. 3.11 Now when all this was finished all Israel that were present went out to the cities of Iudah and brake the images in pieces c. Vers 15. And the priests and the Levites were ashamed and sanctified themselves c. That is the priests and Levites that had been hitherto remisse were ashamed of their own negligence when they saw the forwardnesse of the people and so sanctified themselves c. Vers 16. The priests sprinkled the bloud which they received of the hands of the Levites To wit the bloud of the sacrifices upon the altar as was accustomed in all sacrifices Levit. 1.5 And he shall kill the bullocks before the Lord and the priests Aarons sonnes shall bring the bloud and sprinkle the bloud round about c. Vers 17. For there were many in the congregation that were not sanctified therefore the Levites had the charge of the killing of the passeover c. By the passeovers here are meant as I conceive the sacrifices which by the law were to be offered at the feast of the Passeover and did accompany the eating of the Paschall lambe as Deut. 16.2 Thou shalt therefore sacrifice the passeover unto the Lord thy God of the flock and heard called elsewhere the passeover-offerings chap. 35.7 8. And Josiah gave to the people of the flock lambes and kids for the passeover-offerings c. These sacrifices were to be killed according to the rule of the law by the priests onely Levit. 1.5 Here therefore a reason is given why at this time the Levites had the charge of killing them namely because
Persia above twenty years he gave the Jews libertie to return again into their own countrey we must know that Nebuchadnezzar after the taking of Jerusalem had subdued all the nations round about as was prophesied of him yea even Egypt amongst the rest the greatest and strongest of all those bordering nations Jer. 25.9 10 11. Behold I will send and take all the families of the north saith the Lord and Nebuchadrezzar the king of Babylon my servant and will bring them against this land and against the inhabitants thereof and against all these nations round about c. And this whole land shall be a desolation and an astonishment and these nations shall serve the king of Babylon seventy years Isa 20.4 So shall the king of Assyria lead away the Egyptians prisoners and the Ethiopians captives young and old naked and barefoot see also Jer. 43.10 11. and 44.30 and thus was the Babylonian Empire raised by Nebuchadnezzar which he left to Evilmerodach his sonne and he to Belshazzar his sonne according to that Jer. 27.7 All nations shall serve him and his sonne and his sonnes sonne But then in Belshazzars time this great Empire was ruined by the Medes and Persians who besieged Babylon took it and destroyed it utterly and slew Belshazzar and so fulfilled what was prophesied Isa 47.1 Come down and sit in the dust O virgin daughter of Babylon sit on the ground there is no throne O daughter of the Chaldeans c. and so Jer. 50.1 2 3. and thus the Empire was translated from the Babylonians to the Persians indeed in this warre against Babylon the Medes had the chief stroke for Darius Medus or Cyaxares did command in chief in this warre and the army consisted most of his people Isa 13.17 Behold I will stirre up the Medes against them which shall not regard silver c. and Jer. 51.11 The Lord hath raised up the spirit of the kings of the Medes for his device is against Babylon c. and therefore when Balthazar or Belshazzar was slain he was made king Dan. 5.30 31. In that night was Belshazzar the king of the Chaldeans slain and Darius the Median took the kingdome being about threescore and two years old but yet withall first because Cyrus who was then absolute king of Persia or Viceroy thereof under Darius the Mede did joyn with Darius in this expedition against Babylon and by his valour and policie chiefly the citie was taken as being the man preordained and forenamed by God himself for this great action secondly because Darius it seems stayed not in Babylon but returned into Media and left Cyrus as his Viceroy in his room and thirdly because Darius who was Cyrus his great uncle and as some think his father in law also lived not full two years after but left all to Cyrus his heir therefore even from the first Cyrus was esteemed the Monarch of those parts and however in truth till the death of his uncle Darius the Mede he was absolute Monarch but held also under him as his Viceroy as is evident Dan. 6.28 This Daniel prospered in the reigne of Darius and in the reigne of Cyrus the Persian yet the very first yeare after the conquest of Babylon was reckoned as the first yeare of Cyrus reigne as we see here where it is said that in the first yeare of Cyrus king of Persia God stirred up his spirit to let the Jews go home to their own countrey c. that the word of the Lord by the mouth of Jeremiah might be fulfilled to wit the promise concerning the deliverance of the Jews out of their captivitie at the end of seventy years through the favour of Cyrus Jer. 29.10 After seventy years be accomplished at Babylon I will visit you and perform my good word towards you in causing you to return this place Vers 2. Thus saith Cyrus king of Persia The Lord God of heaven hath given me all the kingdomes of the earth c. It seems that by Daniel or some other of the Jews that it was discovered to Cyrus that many years before the Lord had told them by his prophets that one Cyrus should vanquish Babylon with other nations and then should freely deliver the Jews out of their captivitie and cause their citie and Temple to be again built all which for his better satisfaction they might shew him in the writings of the Prophet Isaiah Isa 44.1 13. And hence it was that he acknowledged that God had charged him to build the Temple and confessed that those kingdomes which he had subdued were given him of God using these high terms The Lord God hath given me all the kingdomes of the earth either out of an affectation of the universall Monarchy of the whole world or out of an hyperbolicall ostentation of the largenesse of his Empire to which all the kingdomes in those parts of the world were subdued according to those expressions we meet with elsewhere Luke 2.1 There went out a decree from Cesar Augustus that all the world should be taxed and Acts 2.5 And there was dwelling at Jerusalem Jews devout men out of every nation Vers 4. And whosoever remaineth in any place where he sojourneth let the men of his place help him with silver c. That is whosoever abideth as a stranger or sojourner in any place of my dominion and hath a mind to go up to Jerusalem let the men that dwell in that place furnish him with all provisions requisite for his journey beside that which they shall send by them as a free-will-offering for the building or service of the Temple the transporting of silver and gold and other commodities is in many places severely forbidden and so happely it was there the king therefore gives licence to the Jews by his proclamation for the carrying away of these things and withall encourageth the people to afford them what help they could by letting them know that his desire was they should be plentifully furnished with all things necessary Vers 5. Then rose up the chief of the fathers of Judah and Benjamin and the priests and the Levites with all them whose spirit God had raised to go up c. To wit both of these and the other tribes also some even of Judah and Benjamin went not as being well settled where they were and loth to remove or desirous to see first how these will speed but those whose spirits God had stirred up went not of these tribes onely but of others also 1. Chron. 9.3 And in Jerusalem dwelt of the children of Judah and of the children of Benjamin and of the children of Ephraim and Manasseh and therefore some conceive that at this time that prophesie of Ezekiel was fulfilled Ezek. 37.16 17.21 22. Sonne of man take thee one stick and write upon it For Judah and for the children of Israel his companions then take another stick and write upon it For Joseph the stick of Ephraim and for all the house of Israel his
companions And joyn them one to another into one stick and they shall become one in thy hand and say unto them Thus saith the Lord God Behold I will take the children of Israel from among the heathen whither they be gone and will gather them on every side and bring them into their own land And I will make them one nation in the land upon the mountains of Israel and one king shall be king to them all and they shall be no more two nations neither shall they be divided into two kingdomes any more at all Vers 7. Also Cyrus the king brought forth the vessels of the house of the Lord c. Though the most of them were cut and defaced and onely laid up in the treasury of the house of their gods of which Bel was the chief Esay 46.1 Bel boweth down Nebo stoopeth c. Jer. 51.44 I will punish Bel in Babylon c. and that as a monument of the taking of Jerusalem 2. Kings 24.13 And he carried out thence all the treasures of the house of the Lord and the treasure of the kings house c. or else that place in the kings must be meant of the vessels which Solomon made which being old and worn with age were cut in pieces there being others also made afterwards for the use of the Temple which were carried away whole and now restored at this time also the king sent letters with them to command his deputies in Syria to afford them all necessaries chap. 6.1 Vers 8. And numbred them unto Sheshbazzar the prince of Judah That is Zerubbabel for he that laid the foundation of the Temple is called Zerubbabel chap. 3.8 In the second moneth began Zerubbabel the sonne of Shealtiel c. to set forward the work of the house of the Lord and elsewhere Shebazzar chap. 5.16 Then came Shebazzar and laid the foundation of the house of God he was the chief prince of the tribe of Judah and of the bloud royall the sonne of Salathiel and grandchild of Jechoniah Matth. 1.12 and so was by Cyrus made ruler of those that now went up to Jerusalem chap. 5.14 Those did Cyrus the king take out of the Temple of Babylon and they were delivered unto one whose name was Sheshbazzar whom he made governour and thus the government was still in the tribe of Judah according to that prophecy of Jacob Gen. 49.10 The sceptre shall not depart from Judah c. Vers 9. Nine and twenty knives These knives were such doubtlesse as were used by the priests in killing the sacrifices and being it seems trimmed richly with gold and silver are therefore reckoned here amongst the plate that was carried out of the Temple by Nebuchadnezzar and now restored by Cyrus Vers 10. Silver basons of a second sort foure hundred and ten That is of another size or of another kind and fashion happely those of the first sort were for the service of the Temple these of the second sort for the courts and chambers And other vessels a thousand That is other vessels of the chief sort for this is not the number of all the other vessels great and small not before mentioned as is evident in the following verse Vers 11. All the vessels of gold and of silver were five thousand and foure hundred That is both of those before mentioned and those that are here particularly expressed CHAP. II. Vers 1. NOw these are the children of the province that went up out of the captivity c. In this chapter we have a catalogue of those that went out of Babylon with Zerubbabel when Cyrus by his proclamation gave them liberty to return Some conceive they are called the children of the province because they had dwelt in Babylon But I rather conceive that it is the land of Judea which is here called the province and so with respect thereto the Jews are here called the children of the province because Judea was now one of the provinces that were in subjection to the Babylonian Empire according to that Esther 1.1 Ahasuerus which reigned from India even unto Ethiopia over an hundred and seven and twenty provinces Now though it be most probable that some of the ten tribes that were carried into Assyria before Nebuchadnezzars reigne did now return with Zerubbabel chap. 1.5 yet because there were but few of them to speak of therefore they that returned are said to be those whom Nebuchadnezzar had carryed away and they are said to have returned every one unto his citie whereby is meant not the cities wherein they had formerly dwelt but the cities appointed them by their present governours for their dwelling for those of the ten tribes that did now return dwelt not in the cities of Samaria but in the cities of Judah Vers 22. Jeshua Nehemiah Seraiah c. These that are here expressed by name were doubtlesse the chiefest and most eminent of those that went now with Zerubbabel the most of them happely captains and governours of the people and then afterwards he addes in the sequel of the chapter the number of the men of the people of Israel that is how many there were of the people Now concerning those that are expressed by name we must note first that Jeshua was the high priest the sonne of Jozadak chap. 3.2 called elsewhere Joshua the sonne of Josedech as Haggai 1.1 the great assistant of Zerubbabel in the building of the Temple secondly that in Nehem. 7.7 where the catalogue of those that did at first go up with Zerubbabel is again set down some of these here mentioned are called by other names as Seraiah is there called Azariah Relaijah Raamiah Misper Mispereth and Rehum Nahum and withall there is one added there to wit Nahumani that is not mentioned here and thirdly that it is not probable that either Nehemiah here mentioned was that famous Nehemiah the pen-man of that book of Scripture which is called by his name or Mordecai that famous Mordecai that was Esthers uncle but two others of the same name for first had that Nehemiah gone up in the first yeare of Cyrus he must needs have been well stricken in years and yet we see he was cup-bearer to Artaxerxes Neh. 2.1 and the Persians used to have young men to attend them in such places and secondly from the first yeare of Cyrus to Darius the last who was beaten by Alexander the great there was at least two hundred years and upwards and till the time of that Darius the last did that famous Nehemiah live for in his book mention is made of Jaddua the priest Neh. 12.11 of whom we reade in Josephus that he met Alexander the great in his priestly robes and so stayed him from doing any hurt to the city and Temple and as for Mordecai Esthers uncle he brought up Esther in Shushan in Persia long after this in the dayes of Ahasuerus or Zerxes and therefore did not return with Zerubbabel in the first yeare of Cyrus as this Mordecai did
of the dedication of the Temple was on this moneth 1. Kings 8.2 c. therefore the people having spent some time in settling their own domesticall affairs in the severall towns and cities where they were to dwell at least the seventh moneth approaching they did unanimously assemble together unto Jerusalem that they might build the altar and prepare for the keeping of these solemnities Vers 3. And they set the altar upon his bases c. That is they built the altar upon the foundations of Solomons altar which were still standing and the reason of this is added in the following words for fear was upon them because of the people of those countries that is they laid not a new foundation for haste because they feared that if it were not soon dispatched they should be hindred by the Samaritanes the neighbouring inhabitants of that countrey who already it seems began to threaten them and to bandy against them Yet some conceive that in these words a reason is given not why they built the altar upon the old bases or foundations of Solomons altar but why they would not stay the building of the altar till the temple was built it was because they were afraid of the Samaritanes and so they hastened the building of the altar that by offering up sacrifices to God they might seek his favour and assistance against those their envious and malignant neighbours Vers 4. They kept also the feast of tabernacles c. With what extraordinary solemnity this feast was afterward kept we see Neh. 8.13.18 Vers 6. From the first day of the seventh moneth began they to offer burnt offerings c. Which was the day appointed by the law for the feast of trumpets Levit. 23.24 In the seventh moneth in the first day of the moneth shall ye have a sabbath a memoriall of blowing of trumpets Vers 9. Then stood Joshua with his sonnes and his brethren c. Not the sonne of Josedech the high priest but a Levite of the same name of whom mention is made before chap. 2.40 Vers 11. Giving thanks unto the Lord because he is good for his mercie endureth for ever towards Israel c. To wit singing the 118. or the 136. Psalme See 2. Chron. 5.13 and 7.3 Vers 12. Ancient men that had seen the first house when the foundation of this house was laid before their eyes wept with a loud voice c. To wit both because many of the holy things that were in the former house were like to be wanting in this and especially because the glory of this building was not likely to equall the glory of the first which Solomon built a shadow intimating the wearing away of the legall ceremonies Yea thus it continued to be with the people when afterwards the building of the Temple went forward in the dayes of Darius whence it was that Haggai the Prophet who prophesied in the second yeare of Darius the king Hag. 1.1 did encourage and comfort the people with that promise Hag. 2.9 The glory of this latter house shall be greater then of the former which yet he meant not of the glory of the building but of the glorious appearance of Christ the promised Messiah herein nor needs it seem strange that some were now living that had seen the former Temple for that was destroyed in the eleventh yeare of the captivitie 2. Kings 25. and therefore it was but threescore years after that when the foundations of this new house were laid CHAP. IV. Vers 2. THen they came to Zerubbabel and to the chief of the fathers and said unto them Let us build with you c. This they did doubtlesse not out of any sincere desire to set forward the building or to advance the worship of God for these Samaritanes that spake this were alwayes deadly enemies to the Jews but either to curry favour with Cyrus for because he now favoured the Jews and gave way to the building of the Temple therefore they would be as one people with them and approve it by joyning with them in this holy work or else out of hope that their people being mingled with the Jews in this work there would some contention arise and so the work would be hindred yet to the end they might prevail with the Jews they alledged they served and sacrificed to the true God of Israel as indeed they pretended to do though withall they served their idol-gods too 2. Kings 17.33 They feared the Lord and served their own Gods even since the dayes of Esarhaddon king of Assur who was the sonne of Shalmaneser and grandchild of Sennacherib 2. Kings 19.37 and it seems brought a new colony of severall nations into the land of Samaria as his father had done before him Vers 3. You have nothing to do with us to build an house unto our God c. Thus Zerubbabel and the rest answered the Samaritanes because they were idolatours and neither were of the stock of Israel nor did purely worship the God of Israel therefore they protested against them that they had nothing to do with the Temple to sacrifice there and so also not to joyn with them in the building of it alledging withall that they would build it themselves as say they king Cyrus the king of Persia hath commanded us wherein they give them to understand that the commission they had from the king did warrant them to do what they did Vers 4. Then the people of the land weakned the hands of the people of Judah c. That is when Samaritanes could not by fraud accomplish their desires because the Jews would not admit them to joyn with them in building the Temple then they used other means to hinder them in their work to wit partly by threatning them and by raising any false rumours that might discourage them and partly no doubt by using all means that they might not have those materials and money out of the kings revenues which Cyrus had commanded should be given them for the building of the Temple chap. 6.3 4. Vers 5. And hired counsellours against them to frustrate their purpose c. That is the Samaritanes did not onely do what themselves could to hinder the Jews in building the Temple but by bribes also they secretly hired such as were powerfull with the king of Persia to wit the deputies and governours in Samaria and other provinces yea and those that were of his privie counsel in Persia to advise the king by many false pretences and informations to disanull that decree which had been made for the building of it and this they did all the dayes of Cyrus king of Persia even untill the reigne of Darius king of Persia that is all the dayes of Cyrus and Cambyses his sonne and Smerdis the Magus who a while usurped the kingdome after Cambyses death unto the second yeare of Darius the sonne of Hystaspes when the work of the Temple was again set forward vers 24. So it ceased unto the second yeare of
the reigne of Darius king of Persia and that by the incouragement of the Prophet Haggai Hag. 1.1 In the second yeare of Darius the king in the sixth moneth in the first day of the moneth came the word of the Lord by Haggai the prophet unto Zerubbabel c It may seem strange indeed that the building of the Temple should be hindred in Cyrus time but for this we must know that Cyrus going abroad a while after the return of the Jews to finish such other warlike expeditions as he had in hand he left Cambyses his sonne or Viceroy to govern the kingdome in his absence who is therefore called the Prince of the kingdome of Persia Dan. 10.13 and with him those counsellours mentioned did so farre prevail that he countermanded the building begun Cyrus being dead Cambyses reigned in his stead a wicked and cruell Prince that as other histories report slew his brother and married his own sister and afterwards put her to death and no marvell though he were an enemy to the Jews when he reigned as absolute king in his own right having been so when he governed the kingdome as Viceroy in his fathers right especially if we consider what other histories report that he was resolved to invade Egypt and therefore he might well fear the Jews who were accused to be alwayes a rebellious people and ready still to side with Egypt whilest he was abroad following the warres one Smerdis one of his Magi pretending himself to be Smerdis the brother of Cambyses usurped the kingdome whereof Cambyses hearing as he was mounting his horse to haste home his sword unsheathing ran into his thigh and so he died without issue God revenging the great wrong he had done to his people He being dead the seven Princes of Persia soon slew the usurping Magus and and then Darius Hystaspes was chosen Emperour in whose second yeare a decree was made for the Jewes rebuilding of the Temple chap. 6.1 Many learned men indeed are of opinion that it was Darius Nothus that was long after Darius Hystaspes that made this decree and that Darius the sonne of Hystaspes is here mentioned inclusively as one of those kings in whose time the building of the Temple was hindred but from the first yeare of Cyrus to the second of Darius Nothus is ordinarily accounted above one hundred and thirty years and first Zerubbabel being of some good years when he came out of Babylon it is not probable that he should live so long and yet we know that he laid the foundations of the Temple in Cyrus his dayes and he also finished it in the sixth yeare of Darius according to that prophesie Zach. 4.9 The hands of Zerubbabel have laid the foundation of this house his hands shall also finish it and thou shalt know that the Lord of hosts hath sent me unto you and secondly some of those that had seen the Temple before it was destroyed by the Chaldeans were it seems alive when that decree of Darius was made Haggai 2.3 Who is left among you that saw this house in her first glory and how do you see it now is it not in your eyes in comparison of it as nothing which could not be if it were Darius Nothus either therefore it was Darius the sonne of Hystaspes that renewed Cyrus his decree or else of necessity we must hold that the king of Persia reigned not in their severall times so long as it is by all Historians reported they did which if we might admit then happely it might be said that it was Darius Nothus of whom mention is made vers 24. of this chapter and chap. 6. vers 1. who made a new decree to second that of Cyrus for the rebuilding of the Temple and that these words are meant of the reigne of Darius the sonne of Hystaspes inclusively he being numbred amongst those kings in whose times the enemies of the Jewes did by underhand dealing trouble them and seek to frustrate their purpose in building the Temple Vers 6. And in the reigne of Ahasuerus in the beginning of his reigne wrote they unto him an accusation against the inhabitants of Judah and Jerusalem They that hold that Darius the sonne of Hystaspes is mentioned in the former verse inclusively to wit that to the end of his reigne the enemies of the Jewes did secretly hire counsellours against them to hinder them in their work they also hold that Ahasuerus here mentioned was Xerxes that fourth rich king of Persia mentioned Dan. 11.2 And the fourth shall be farre richer then they all and by his strength through his riches he shall stirre up all against the realme of Grecia and that he was called Ahasuerus that is an hereditary prince because he was the first sonne of Darius Hystaspes by his wife Atossa who was the daughter of Cyrus and that in the beginning of his reigne the Jewes enemies began first openly to write letters of accusation against them for building the Temple and so again likewise they hold that Artaxerxes mentioned in the following verse was Artaxerxes Longimanus the sonne of Xerxes by Esther the daughter of Abihail Esther 2.15 who is by other authors called Amestris the daughter of Otan and so that the building of the Temple ceased in the reigne of both these kings untill the second yeare of Darius Nothus who was the bastard sonne of this Artaxerxes and succeeded him in the throne but for the reasons mentioned in the former note and withall because it is not probable that the Temple lay so long unbuilt and especially in the dayes of Ahasuerus or Xerxes the husband of Esther therefore the more probable opinion of all other Interpreters generally is that it is Cambyses the sonne of Cyrus who is here called both Ahasuerus vers 6. and Artaxerxes vers 7. so that what was generally affirmed vers 5. is now more particularly expressed in the sequel of the chapter Vers 7. And in the dayes of Artaxerxes wrote Bishlam Mithridath c. Some Interpreters translate this word Bishlam in peace and so they would have the meaning of the words to be that Mithridath and the other here mentioned wrote to Artaxerxes against the Jewes secretly and cunningly when in the mean season they carried themselves towards the Jewes as if they had been at peace with them and meant them no hurt but better I conceive is this word by our Translatours taken as the name of one of the chief of those that wrote to Artaxerxes And as concerning this Artaxerxes it is said before in the foregoing note that though some hold it was Artaxerxes Longimanus the sonne of Xerxes who is called Ahasuerus in the former verse yet most generally it is held that the same Cambyses the sonne of Cyrus who is called Ahasuerus in the former verse is here called Artaxerxes vers 6. it is said that they wrote to Ahasuerus against the Jewes where Cambyses is called by the name given him amongst the Chaldees and now
been induced to say that either this book was written by Mordecai or at least that he wrote a relation of these things from whence the pen-man of this book whether Ezra or any other did by the instinct of Gods spirit gather those remarkable passages that are here recorded As for this Ahasuerus in whose reigne these things were done doubtlesse it was not that Ahasuerus mentioned Dan. 9.10 to wit Astyages the father of Darius the Mede who with Cyrus first subdued the Babylonian Monarchy for the Empire was not in his dayes grown up to such a flourishing state and purposely no doubt to distinguish this Ahasuerus from former Persian kings of that name the largenesse of his Empire is expressed in the following words This is Ahasuerus which reigned from India c. Nor was it Cambyses the sonne of Cyrus who yet according to the judgement of most Expositours is called Ahasuerus and Artaxerxes Ezra 4.6 7. of which see the note there for he all his dayes was a bitter enemy to the Jews and hindred the building of the Temple and therefore surely was not the husband of Esther And again no Author holds that he reigned above eight or nine years whereas the twelfth yeare of the reigne of this Ahasuerus is expressely mentioned chap. 3.7 The most probable opinion therefore is that either it was Darius the sonne of Hystaspes because by other Historians it is said that his wife was called Atossa which sounds in part some what like Hadassah chap. 2.7 And he brought up Hadassah that is Esther and because he greatly favoured the Jews as we see Ezra 6.1 or else Xerxes the sonne of Darius Hystaspes whose wife other Historians call Amestris not much unlike Esther or else Artaxerxes Longimanus Xerxes sonne in whose dayes Nehemiah was sent to Ierusalem see the note Neh. 2.6 This is Ahasuerus which reigned from India even unto Ethiopia over an hundred and seven and twenty provinces In the dayes of Darius the Mede even after he together with Cyrus had seized on the Babylonian Empire there were but one hundred and twenty provinces Dan. 6.1 It pleased Darius to set over the kingdome one hundred and twenty princes which should rule over the whole kingdome but now it seemes in the dayes of this Ahasuerus seven more provinces were added to their Monarchy Vers 2. In those dayes when the king Ahasuerus sate on the throne of his kingdome That is when his reigne was quiet and peaceable a like phrase is used concerning David after there was an end of his troubles and warres with the house of Saul 2. Sam. 7.1 When the king sate in his house and the Lord had given him rest round about from all his enemies and those that hold that this Ahasuerus was Artaxerxes Longimanus say that because the reigne of his father Xerzes was so full of troubles therefore it is noted of his sonne that he sate quietly and peaceably on the throne of his kingdome Vers 4. When he shewed the riches of his glorious kingdome c. Though it be said in the former verse that the king made a feast and then it is added in this place When he shewed the riches of his glorious kingdome c. even an hundred and fourescore dayes yet it is not probable that one continued feast lasted one hundred and eighty dayes that is half a yeare together but the meaning is that so much time was spent in giving all royall entertainment unto the severall princes and nobles whom he had called together from his one hundred and twenty seven provinces in which time some coming in one moneth and some in another there was as much done as might bâ— bounty feasting and all other pompeous solemnities to shew forth his great riches and glory that they might be rendred hereby the more ambitious to promote his service who was so abundantly able to reward any good service they should do him Vers 5. And when these dayes were expired the king made a feast unto all the people c. That is after this royall entertainment given to his princes and nobles for half a yeare together he made a feast for all the people even for all comers both small and great for seven dayes together Vers 6. The beds were of gold and silver Which they used in those east countreys in stead of tables that so soon as they had eaten they might presently go to sleep whence it is that Amos 6.4 the prophet prophecieth against those that lie upon beads of ivory and stretch themselves upon their couches and eat the lambs out of the flock c. Vers 7. And royall wine in abundance That is the choisest and daintiest wine such as were provided for the kings own drinking Vers 10. On the seventh day when the heart of the king was merry with wine This was the last day of the feast vers 5. when with overmuch drinking he became so frolick that in his mirth he forgat what was convenient and was more guided by his passions then by reason then he sent for Vashti but by this means God intended to advance Esther Vers 13. Then the king said to the wise men which knew the times That is to his wise counsellours and Senatours who being men well read in the histories the lawes and decrees of former times and that knew well the custome of their ancestours besides the long experience they had had of all kind of affairs in their own dayes were the better able to advise how any thing ought to be manâ—aged in the fittest time and season yet some understand this of the Magicians and Astrologians See 1. Chron. 12.32 For so was the kings manner towards all that knew law and judgement That is this heathen king used not to do any thing without the advise of his wise counsellours that were skilled in giving judgement according to the laws Vers 14. And the next unto him was Carshena c. the seven princes of Media and Persia which saw the kings face That is which were his seven chief counsellours and might at all times freely come into his presence for the Persian Monarchs were seldome seen of any without liberty granted them onely these seven princes had alwayes free accesse to him Concerning these seven princes of Persia see the note also Ezra 7.10 Vers 16. And Memucan answered before the king c. As usually where counsellours of state are to give their advice or to passe sentence the last alwayes begins first so happely it was here for Memucan is last named vers 14. and when he had spoken the rest concurred with him in judgement vers 21. And the saying pleased the king and princes and the king did according to the word of Memucan Vers 17. This deed of the queen shall come abroad unto all women so that they shall despise their husbands c. The meaning is that from hence all mens wives would inferre that if Vashti stuck not to disobey the command of the king they
kingdome so that till the one and thirtieth yeare of Asa he was not settled in the throne of Israel yet because he was first made king when he slew Zimri therefore it is added he reigned twelve yeares to wit from his first election for otherwise if we account his reigne from the one and thirtieth yeare of Asa when he was settled in the throne to the eight and thirtieth yeare of Asa when he dyed and his sonne Ahab succeeded him vers 29. it is manifest then that he reigned according to that account but eight yeares Vers 24. And he bought the hill Samaria c. This is given as the reason why it is said in the foregoing verse that he had reigned but six yeares in Tirzah it was because Zimri having burnt the royall pallace in Tirzah Omri bought the hill which was called Samaria of Shemer the owner of it and thereon built the citie Samaria which he made his royall citie the metropolis of his kingdome and so the other six yeares of his reigne he lived there Vers 26. For he walked in all the way of Jereboam c. If he onely continued in the sinnes of Jeroboam how is this rendered as a reason of that which is said before in the former verse that he did worse then all that were before him surely because having seen such fearefull effects of Gods wrath against the former kings of Israel for this their idolatry he notwithstanding continued obstinately therein as it were purposely to provoke the Lord yea and happely did with more violence force and presse the people to that idolatry whence we see there is mention made Mich. 6.16 of the slatutes of Omri to wit concerning that their idolatrous worship of the golden calves Vers 31. He took to wife Jezabel the daughter of Ethbaal king of the Zidonians and went and served Baal c. This wife of Ahabs proved a most wicked wretch and a cruell scourge to the people of God we see Jehu complained of her witchcrafts and whoredomes 2 Kings 9.22 and it is often mentioned that she was the great persecutour of Gods prophets and the great promoter of the idolatry of Baal in the land and therefore it is that S. John cals that false prophetesse that in his time in the Church of Thyatira had seduced many to uncleannesse and idolatry Jezabel Revel 2.20 Baal it seems was the god of the Zidonians and so Ahab marrying a wife from thence did soon set up his wives god in the land of Israel Now this idolatry was farre worse then that of Jeroboams for in that though they had idols to wit the golden calves yet in them they pretended the worship of the true God but in the other they worshipped Baal as their god as is evident in that of Elijah to the Israelites chap. 18.21 If the Lord be God follow him but if Baal then follow him and so again vers 27. Cry aloud for he is a god c. Vers 34. In his dayes did Hiel the Beth-elite build Jericho c. This is here added to shew how many yeares after the curse which Joshua denounced was accomplished Josh 6.26 and that happely the rather as an instance of the horrible profanenesse and contempt of God in these dayes of Ahab for though Jericho belonged to the tribe of Benjamin yet it was at this time it seems under the power of the king of the ten tribes Hitherto Jericho had continued a heap of rubbish no man daring to hazard that curse by rebuilding of it but now this bold wretch Hiel the Beth-elite that is that dwelt in Beth-el undertook the work and paid dearly for it as Joshua had threatned See the note upon Josh 6.26 CHAP. XVII Vers 1. ANd Elijah the Tishbite who was of the Inhabitants of Gilead said unto Ahab c. Of all the Prophets that God raised up in the kingdome of Israel we find not any of whom so many strange passages are recorded both for his courage and miracles as there are of Elijah and therefore at the transfiguration of Christ Matth. 17 3. Elijah as chief of the prophets appeared together with Moses talking with Christ to signifie that both Moses and the prophets had in their severall seasons given testimony to Christ The people of Israel were never so corrupt as they were at this time for now the worship of Baal was established in the land and the worship of the true God was quite disregarded and the prophets and servants of God that would not bow to Baal were persecuted and slain as Elijah complaines chap. 19.10 and yet there were never more prophets sent unto them then there was at that time we see that Obadiah hid an hundred of them in caves chap. 18.13 nor never more glorious prophets as we see amongst the rest in this Elijah a man of transcendent courage and zeal as sitted for these corrupt times whence it is said of the Baptist who in his ministery was also fiery and fervent Luke 1.17 And he shall go before him in the spirit and in the power of Elias c. Against Ahab and Jezabels zeal to promote Idolatry the Lord raised up a prophet that should be as zealous for the opposing of their idolatry and the defence of Gods true worship as we see in this his first encounter with Ahab As the Lord God of Israel liveth saith he before whom I stand that is whom I continually serve according to that in Deut. 10.8 The Lord separated the tribe of Levito beare the ark of the covenant of the Lord to stand before the Lord or in whose presence I now am who is therefore a witnesse of the truth of that which I say there shall not be dew nor rain these yeares but according to my word that is there shall not be dew nor rain these ensuing yeares till I from the Lord shall say that again it shall rain Elijah moved with the horrible wickednesse of Ahab and Jezabel and particularly perhaps with their contempt and scorn of Gods prophets did it seemes by the instinct of Gods spirit pray that the Lord would shut up the heavens for some yeares and not suffer it to rain till he sought unto God that it might rain that so the wrath of God against the iniquitie of those times might be discovered and the pretious account he makes of his Prophets might be manifested and being by the same spirit of God assured that his prayer was heard he came to Ahab and threatned him before hand as is here expressed that he might see it was of God with this approaching drought and as he threatned it came to passe for three yeares and six moneths it rained not Jam. 5.17 Vers 3. Turn thee eastward and hide thy self by the brook Cherith c. When Elijah was gone from Ahab or at least when Ahab began to see there was no rain indeed for a long time as Elijah had said he began to be nettled with his words and enraged against the Prophet