those times passed for currant amongst them and that the rather happely because even to this that clause may be referred Luke 3.23 as was supposed namely that in those dayes it was supposed by them that followed the Septuagint translation that Shelah was the sonne of Cainan and Cainan the sonne of Arphaxad It is indeed true that some Interpreters do leave Cainan out of the genealogy of Luke and alledge that in some Greek copies it is not found which being granted we cannot say but they had strong inducements to leave it out But on the other side admitting our translation of the Evangelist to be just and warrantable the answer formerly given for the reconciling of this difference is doubtlesse the most satisfying that I any where find amongst the Expositours both of the Old and New Testament Vers 35. The sonnes of Esau Eliphaz Revel c. Eliphaz was the sonne of Esau by his wife Adah and Revel by his wife Bashemath Gen. 36.10 Vers 36. The sonnes of Eliphaz Teman and Omar Zephi and Gatam Kenaz and Timna and Amalek Amalek was the sonne of Eliphaz by Timna his concubine the sister of Lotan the sonne of Seir of which see Gen. 36.12 But this Timna here mentioned was the sonne of Eliphaz though of the same name with his concubine Vers 38. And the sonnes of Seir Lotan c. This Seir was Prince of the Horites who at first inhabited the land of Edom till the children of Edom destroyed them and dwelt in their room Deut. 2.12 The Horims also dwelt in Seir before time but the children of Esau succeeded them when they had destroyed them from before them and dwelt in their stead and therefore is the genealogy of the Horites here recorded onely because Esau and his sonne Eliphaz were joyned in affinity with these Princes of the Horites and perhaps thence the Edomites took some occasion of quarrel against them and so seized upon their countrey The posterity of Seir here mentioned were dukes in mount Seir as is noted Gen. 36.30 Vers 43. Now these are the kings that reigned in the land of Edom c See Gen. 36.31 CHAP. II. Vers 6. ANd the sonnes of Zerah Zimri and Ethan and Heman and Calcol and Dara Zimri as is most probable was the immediate sonne of Zerah as being the same that is called Zabdi the father of Carmi the father of Achan Josh 7.1 But the rest if they were the same Ethan and Heman and Calcol and Dara mentioned 1. Kings 4.31 that were so famous for their wisedome as it is commonly held they were then were not these the immediate sonnes of Zerah but rekoned here amongst his sonnes onely because they were of his posterity and men famous in their time but the sonnes of Mahol as is expressely noted 1. Kings 4.31 Vers 7. And the sonnes of Carmi c. Who was the sonne of Zimri or Zabdi Josh 7.1 Vers 15. Ozem the sixth David the seventh It is evident that Jesse had eight sonnes when David was anointed king by Samuel 1. Sam. 16.10 but concerning that see the note there Vers 17. And the father of Amasa was Jether the Ishmeelite See the note 2. Sam. 17.25 Vers 18. And Caleb the son of Hezron begat children of Azubah his wife and of Jerioth This was not Caleb the son of Jephunneh who was but fourty years old when he searched Canaan Josh 14.7 but another of the same name the sonne of Hezron of whom see Gen. 46.12 and his genealogy is here largely set down because there were many men of renown amongst his posterity and the chief aim of this chapter is to shew how God blessed the tribe of Judah according to his promise Gen. 49.8 c. Judah thou art he whom thy brethren shall praise thy hand shall be in the neck of thine enemies thy fathers children shall bow down before thee see also Exod. 31.2 Her sonnes are these Jesher and Shobab and Ardon This may be referred either to Azubah or Jerioth yet by most Expositours it is referred to the last to wit that these were the sonnes of Jerioth and that Calebs sonnes by Azubah are those mentioned vers 42. Vers 21. And afterward Hezron went in to the daughter of Machir the father of Gilead c. See Josh 17.1 Numb 26.29 Vers 22. And Segub begat Jair who had three and twenty cities in the land of Gilead The grandfather of Jair was Hezron of the tribe of Judah but his grandmother was of the tribe of Manasseh the daughter of Machir and it seems his father Segub was by Machir his mothers father adopted for his sonne and so Jair is called the sonne of Manasseh Deut. 3.14 and joyning with his brethren by the mothers side in subduing that portion of land which was assigned to them without Jordan he had there his portion amongst them though he were by the fathers side of the tribe of Judah see the note upon Numb 32.41 Vers 23. And he took Geshur and Aram with the towns of Jair c. That is he took Geshur and Aram from those that were the ancient inhabitants But this was Geshur without Jordan in the portion of the half tribe of Manasseh there seated for there was another Geshuri within Jordan that was not subdued when Joshua began to divide the land amongst the Israelites Josh 13.2 As for Kenath he took that as it seems by means of Nobah who happely was one of his posterity or captains and fought against Kenath under the command of Jair Numb 32.41 42. And Jair the sonne of Manasseh went and took the small towns thereof and called them Havoth-jair And Nobah went and took Kenath and the villages thereof and called it Nobah after his own name Vers 24. Abiah Hezrons wife bare him Ashur the father of Tekoa That is the Prince of Tekoa or rather the father of the inhabitants of Tekoa Vers 34. Now Sheshan had no sonnes but daughters c. Ahlai therefore the sonne of Sheshan mentioned vers 31. died it seems his father yet living or else Ahlai was his daughter whom he married to his Egyptian servant Vers 42. Now the sonnes of Caleb the brother of Jerahmeel were Mesha his first-born which was the father of Ziph. These were his sonnes by Azubah his first wife of whom mention was made vers 18. and Mesha his first-born is called the father of Ziph because he was the father of the inhabitants of Ziph. And the sonnes of Maresha the father of Hebron That is the sonnes of Maresha were also the posterity of Caleb by Azubah Vers 49. And the daughter of Caleb was Achsah Caleb the son of Jephunneh had a daughter also named Achsah Josh 15.17 but this must needs be the daughter of Caleb the sonne of Hezron Vers 50. These were the sonnes of Caleb the sonne of Hur c. This is the posterity of a second Caleb the sonne of Hur mentioned before vers 20. and the first mentioned is Shobal the father of Kirjath-jearim which
was anointed king at Jerusalem 1. Kings 1.9 49. by the valley of the sonne of Hinnom unto the south-side of the city Jebus which was afterwards called Jerusalem not the fort of Sion for that was more south-ward in Judahs portion but the city it self which by that means was shut out of Judahs lot and left in the portion of Benjamin see the following note upon verse 63. Vers 9. And the border was drawn to Baalah which is Kirjath-jearim Called Kirjath-baal verse 60. and chap. 18.14 Vers 10. And the border compassed from Baalah west-ward unto mount Seir c. That is having before fetched a compasse north-ward it now turned west-ward unto mount Seir which was not that in the land of Idumea but another of that name Vers 12. And the west-border was to the great sea and the coast thereof See chap. 13.23 Vers 14. And Caleb drove thence the three sonnes of Anak c. That is from the mountains about Hebron See the note upon chap. 11.21 Vers 15. He came up thence to the inhabitants of Debir c. There was a Debir taken before by Joshua chap. 10.38 39. but that which Joshua took I conceive was not this which lay so near to Hebron which Caleb now took but that mentioned above vers 7. in the borders of Judah and much nearer to Jordan whence it is happely that Joshua is said to have taken that in his return towards Gilgal chap. 10.38 and that here this city is expressely said to be that city which was formerly called Kirjath-sepher to distinguish it from Debir taken by Joshua Vers 16. He that smiteth Kirjath-sepher and taketh it to him will I give Achsah my daughter to wife That is I will give my consent that he shall have my daughter we cannot hence inferre that he might lawfully force upon his daughter what husband he pleased for this he speaks as taking it for granted that his daughter would be guided by him Vers 17. And Othniel the sonne of Kenaz the brother of Caleb took it This was that Othniel which was afterwards the judge of Israel Judg. 3.9 And when the children of Israel cryed unto the Lord the Lord raysed up a deliverer to the children of Israel who delivered them even Othniel the sonne of Kenaz Calebs younger brother and happely for this exploit he became first famous amongst the Israelites and we may well think that this story is here inserted chiefly for his sake by brother here may be meant kinsman and so be referred to Othniel that he was the brother that is the near kinsman of Caleb but because of that word younger added Judg. 1.13 Othniel the sonne of Kenaz Calebs younger brother and so again Judg. 3.9 I conceive this word brother is to be referred to Kenaz that he was the father of Othniel and the brother of Caleb for though Caleb was the sonne or grandchild of Kenaz and thence called a Kenezite chap. 14.16 yet he might have a Kenaz to his brother too Vers 18. And it came to passe as she came unto him that she moved him to ask of her father a field c. This following passage concerning the enlarging of Achsahs dowry by a portion of land which her father gave her may well be added to shew how Caleb prized Othniel because of this his taking Debir It came to passe saith the text as she came unto him that is as she was going from her fathers to her husbands family she moved him to ask of her father a field that is taking the opportunity of her being now to leave her father for then the affections of fathers are wont to be moved towards their daughters she perswaded her husband to ask a field of her father to wit over and above that which he had already given her as an encrease of her dowry For Caleb had sonnes 1. Chron. 4.15 and in this case it is clear they might not give away any part of their inheritance from their sonnes to their daughters Numb 27.8 9. If a man die and have no sonne then ye shall cause his inheritance to passe unto his daughter And if he have no daughter then ye shall give his inheritance unto his brethren and therefore we must know that the land which Caleb had already given his daughter and which she further now desired of him was to be given her onely as a dowry for term of life or till the yeare of Jubile Being it seems not content with that portion of land which her father had already given her vers 19. she moved her husband to ask or for so also the words may be understood she moved her husband that she might ask another field to wit as an enlargement of her dowry And she lighted off her asse and Caleb said unto her What wouldest thou We may two severall wayes understand this which is here said concerning Achsah Calebs daughter that she lighted off her asse for either the meaning may be that when they had set her upon an asse that she might ride home with her husband Othniel to his house she slipped down again as in discontent and seeming to be unwilling to go with her husband to wit because her husband had not as she had moved him desired of her father an enlargement of her dowry and so thereupon her father demanded of her what wouldest thou as perceiving that she was discontented and desirous to know what it was that troubled her Or else that having desired her husband as they were riding away from her fathers house to make sute to her father for another field to be added to what he had already given her when she perceived that he was loth to do it or perswaded her rather to undertake it her self she lighted off her asse as addressing her self to make her request to her father which her father perceiving demanded of her presently what she would have Vers 19. Who answered Give me a blessing for thou hast given me a south land give me also springs of water To intimate that the portion of land which he had given her was dry and not well watered she calls it a south land to wit either because the southern parts of Iudahs portion were dry and barren and hence such lands were called south lands or else because the southern parts of Calebs portion in particular were such And hereupon she desires him to give her also springs of water thereby intending either merely some springs of water which might be conveyed into the south land to make it fruitfull or else some portion of land that was well watered And he gave her the upper springs and the nether springs That is some higher grounds that were well watered and some lower or which tends much to one he gave her some springs or watered grounds on each side the land he had formerly given her for a dowry both above it and below it Vers 21. And the uttermost cities of the tribe of the children of Judah toward the coast
of his house of purpose to meet him by way of congratulating the great victory wherewith God had honoured him It is indeed strange that an Israelite yea a faithfull good man for he is reckoned by S. Paul Heb. 11.32 amongst Gods worthies that through faith did accomplish great things should be so ignorant of Gods Law as to think to please God with that which was so expressely there forbidden Deut. 12.30 31. Take heed to thy self that thou be not snared by following them c. for every abomination to the Lord which he hateth have they done unto their gods for even their sonnes and their daughters have they burnt in the fire to their gods Yea besides had he been never so great a stranger to the Law of God as being a man trained up in the warre and that too a great part of his life amongst heathens out of the land of Israel yet the sacrificing of men and women is a sinne so much against the light of nature that one would think it should not come into the thought of a man that had any spark of grace in him Well but yet the letter of the text being so expresse for this I see not how it can be determined otherwise but that in this vow of his he did intend a humane sacrifice and that we may not stumble too much at the strangenesse of it we must consider first that the people of Israel were for the generallity never so farre fallen away from the knowledge and worship of the true God or so farre corrupted with the abominations of the heathens as they were now we see that it is said before in the sixth verse of this chapter that they forsook the Lord and served not him but were wholly gone aside after the idolatry of the heathen secondly that Jephthah had hitherto perhaps lived in as much darknesse as the rest and that the rather because he had spent so much of his time out of the land of Israel and therefore though at this time God had called him and so the spirit of the Lord came mightily upon him that for the present he should make such an uncouth and unwarrantable vow in such dark times is not at all incredible thirdly that there being a sort of vowes mentioned in the Law of God wherein the persons devoted to be put to death Levit. 27.29 None devoted which shall be devoted of men shall be redeemed but shall surely be put to death this Jephthah might take to be a jâ—st warrant for his vow though indeed it were not and fourthly that Jephthah made this vow rashly not considering the mischief that might follow upon it being at that time transported with the fervency of his zeal for the rescuing Gods people from the oppression of the Ammonites for to this end that he might have the Ammonites delivered into his hand he sought as it were to demerit Gods favour by promising this extraordinary gift and by binding himself solemnly to do that for God which the heart of man would startle at Vers 33. And he smote them from Aroer even till thou come to Minnith even twenty cities c. That is the inhabitants of twenty cities and those in the land of the Ammonites for they were beyond Aroer which was the bounds betwixt Israel and Ammon of Minnith there is mention made Ezek. 27.17 Judah and the land of Israel they were thy merchants they traded in thy market wheat of Minnith and Pannag and honey and oil and balm Vers 35. Alas my daughter thou hast brought me very low and thou art one of them that trouble me c. That is God having raised me to a high pitch of honour by this glorious victory which I have now attained over the Ammonites thou who mightest have reaped a great share in mine honour and thereby have added unto my joy hast now humbled me and deprived me of all the glory and comfort of my victory and hast brought more trouble upon me then all mine enemies could have done Vers 36. And she said unto him my father if thou hast opened thy mouth c. By those words of her father mentioned in the former verse Alas my daughter c. for I have opened my mouth unto the Lord and I cannot go back she might conceive that he had made some vow concerning her but could not know what that vow was and therefore it is evident that besides what is expressed in the foregoing verse her father had also acquainted her what the vow was that he had made and thereupon being erroneously perswaded that he was bound to make good his vow she freely offers her self to undergo what he had vowed as being ready to die rather then he should sinne against God by breaking his vow and desirous by discovering her willingnesse to consent thereto to appease and mitigate his sorrow as much as in her lay Vers 37. Let me alone two moneths that I may go up and down upon the mountains bewail my virginity c. She chose the mountains to do this in because those unfrequented and solitary places were fittest for the bitter lamentations and mournfull expressions of their grief wherewith she resolved with her companions in a solemn manner to bewail this heavy affliction that was fallen upon her and happely withall she desired by retiring to those unfrequented places to fit and prepare her self for that death which within a short time she was to undergo for though she spake onely of her bewailing her virginity yet thereby is meant that she would bewail her dying a virgin implying how much this did aggravate her sorrow that she should die without leaving any posterity behind her and indeed to die childlesse was in those times esteemed one of the greatest of earthly miseries There are many learned Expositours that conceive that Jephthahs vow was that whatsoever should first meet him should be the Lords and that if it were a creature which by the Law might be offered in a sacrifice then he would offer it for a burnt offering so many of them read his vow disjunctively as is noted before vers 3. It shall surely be the Lords or I will offer it up for a burnt offering and so they conceive that his daughter was not sacrificed but onely shut up there in perpetuall virginity to spend all her time in the service of God and therefore she desires not respite to bewail her death but to bewail her virginity But many things make this opinion lesse probable for first we reade not the least touch in the Scripture of any such separating men or women to the service of God in a monasticall life much lesse that parents should have this power over their children to vow them to virginity without their consent Samuel that was consecrated to God from his infancy was yet married and had many children secondly if his vow must be understood of any thing that should first meet him whereof see vers 31. we may demand
is that when both armies were met together as is before said Abner sent a challenge to Joab to wit that a certain number of their young gallants on each side might come forth and show both armies some pastime in a fight together and this no doubt he did in a bravery as hoping by this vaunting flourish of the courage of his men to daunt those that were with Joab but Joab soon accepted the challenge and sent forth twelve of his men to enter the lists with twelve of Abners and we may well think that the sad event of this combate was of God to shew how he abhorres such vain-glorious challenges Vers 17. And there was a very sore battel that day Each part happely being enraged by the death of their fellows slain in the combate both armies did presently with great fury fall upon each other and so there was a sore battel though at last Joab and his men wonne the field who fought for David the Lords anointed as it follows in the next words Abner was beaten c. and yet considering that Abner had all the tribes of Israel on his side save that of Judah it is very probable that his army was farre greater then Joabs Vers 21. Lay thee hold on one of the young men and take thee his armour As if he should have said Set upon one that is thy match and content thy self with taking the spoil of his armour from him or else I shall soon make thee know that thou art not able to deal with me Vers 22. How then shall I hold up my face before thy brother Hereby it appears that Abner began now to think of obtaining a peace from David and was troubled to think that he should have Joab his continuall adversary if he should now slay his brother Asahel Vers 23. Abner with the hinder end of his spear smote him under the fifth rib c. About the place where the short ribs are which is added because in that place the blow must needs be mortall and it was done with the hinder end of the spear that is with the pike in the lower end of the spear for their spears had pikes at both ends Vers 25. And the children of Benjamin gathered themselves together after Abner c. That is some of his broken troops gathering together about Abner on the top of an hill encouraged with the advantage of the place and night approching began to make head against Joab again Vers 26. Knowest thou not that it will be bitternesse in the latter end c. That is though in your heat of prosecuting the victory you have gotten the bloud of our brethren is not minded yet afterward it will cause bitter sorrow even these few of our army which are left when they see their condition is desperate may happely sell their lives amongst thy followers at a deare rate but however the shedding of so much bloud of Israel your brethren will end at last in bitternesse and therefore desist How long shall it be ere thou bid the people return from following their brethren Vers 27. Unlesse thou hadst spoken surely then in the morning the people had gone up every one from following his brother That is unlesse thou hadst by challenging the young men on our side provoked the people and he means that challenge mentioned vers 14. so farre we were from desiring to shed the bloud of our brethren that purposely to prevent it we were minded to have retired in the morning before the battel was fought Vers 28. So Joab blew a trumpet and all the people c. Though Joab doubtlesse was greatly incensed for the death of his brother Asahel yet hoping that Abner began to bethink himself of the losse they had sustained and especially to prevent the further shedding of the bloud of their brethren he sounded a retreat neither fought they any more to wit at this time for afterwards the warre was renewed again as is evident in the next chapter vers 1. CHAP. III. Vers 1. BUt David waxed stronger and stronger and the house of Saul waxed weaker and weaker Herein was Davids kingdome as in many other things a type of Christs and that both generally in the whole Church and particularly in the heart of every true Christian for thus shall it alwayes be betwix the kingdome of Christ and the kingdome of Antichrist between the flesh and the spirit in the regenerate The Church of Christ shall grow stronger and stronger and Antichrist shall consume away and grow weaker and weaker though he may seem to gather strength for a time yet by degrees he shall loose again more then for that time he had gotten and so he shall waste and consume away till at last his kingdome shall be utterly ruined and so it is likewise with the kingdome of Christ erected in the hearts of all true believers though the spirituall part be never so weak at the first yet it shall by little and little grow in strength and the flesh on the other side shall grow weaker and weaker There is a crown and kingdome promised them and though there be never so much opposition Christs promise shall at length be made good unto them as here Samuels was unto David they shall subdue all their enemies and shall be crowned at last triumphantly in heaven Vers 2. And unto David were sonnes born in Hebron c. And herein Gods providence notably appeared to wit that David all the while he was in exile had no children whilest they were like to be an occasion of much care and incumbrance to him But being now settled in his kingdome he had many sonnes for that all these were born to him in Hebron is yet more clearly expressed 1. Chron. 3.1 c. Vers 3. And his second Chileab c. Called also Daniel in that 1. Chro. 3.1 And the third Absalom the sonne of Maacah the daughter of Talmai king of Geshur There was an inrode made by David into this land of Geshur whilest he lived with Achish 1. Sam. 27.8 and therefore some think that David then took this Maacah captive and so took her to wife as is permitted by the Law Deut. 21.13 And she shall put the rayment of her captivity from off her and shall remain in thine house and bewail her father and her mother a full moneth and after that thou shalt go in unto her and be her husband and she shall be thy wife But Absaloms flying to this Talmai his grandfather by the mothers side chap. 13.37 may rather imply that he had her by way of peaceable treaty and that was doubtlesse unlawfull unlesse she yielded to become a proselyte Vers 5. And the sixth Ithram by Eglah Davids wife This clause Davids wife is here added either because her parentage was not known which is expressed in the rest of his wives and therefore this title is added in stead of that or to distinguish this Eglah from some other woman of the same name
went out after him Joabs men and the Cherethites and the Pelethites and all the mighty men and they went out of Jerusalem to pursue after Sheba the sonne of Bichri and 1. Kings 1.38.44 So Zadok the Priest and Nathan the Prophet and Benaiah the sonne of Jehoiada and the Cherethites and the Pelethites went down and caused king Solomon to ride upon King Davids mule but why were they so called Some derive their names from certain Hebrew words which may imply that the Cherethites were the kings executioners that did cut off malefactours and the Pelethites were excellent men and chosen to defend his person but because we find that the Philistines were called Cherethites 1. Sam. 30.14 We made an invasion upon the South of the Cherethites and upon the coasts which belongeth to Judah and Cherethims Ezek 25.16 Thus saith the Lord God Behold I will stretch out mire hand upon the Philistines and I will cut off the Cherethims and the nation of the Cherethites Zeph. 2.4 5. Gaza shall be forsaken and Ashkelon a desolation they shall drive out Ashdod at the noon day and Ekron shall be rooted up Wo unto the inhabitants of the sea coast the nation of the Cherethites the word of the Lord is against you I rather subscribe to those that hold that the Cherethites were such garrison souldiers of the Israelites as were seated in Chereth of the Philistines from whom there was still a band chosen to attend the kings person as the guard of his body because they were the most expert and able souldiers and so also the Pelethites might be garrison souldiers amongst the Japhlethites Josh 16.3 And goeth down westward to the coast of Japhleti And Davids sonnes were chief rulers In 1. Chron. 18.17 chief about the king CHAP. IX Vers 1. ANd David said is there yet any left of the house of Saul c. Thus David began now to call to mind the covenant he made with Jonathan 1. Sam. 20.14 15. And thou shalt not onely while yet I live shew me the kindnesse of the Lord that I die not But also thou shalt not cut off thy kindnesse from my house forâ—ever no not when the Lord hath cut off the enemies of David It may seem strange indeed that David did not long ago think of this or that now thinking of it he should know nothing of Mephibosheth Jonathans sonne but for the first of these we may ascribe it to the continuall warres wherewith he had been hitherto encumbred and besides we know that in the sacred History all things are not set down in the very same order wherein they were done and for the second we must consider first that David having lived as an exile both from the court and kingdome of Israel a long time might happely know nothing of this child of Jonathans when he came to the crown secondly that the friends of Saul might purposely conceal him for fear of David thirdly that David was not through jealousie and fear inquisitive after Sauls posterity and fourthly that there is no cause why we should be so solicitous to clear David from being too remisse in taking care of performing the covenant which he had made with Jonathan However observable it is that when he enquired whether there were any left of Sauls family he expressed the reason That I may shew him kindnesse for Jonathans sake for doubtlesse this was added purposely that his courtiers might not forbear to deal plainly with him for fear he should enquire after them with an ill intent Vers 3. Is there not yet any of the house of Saul that I may shew the kindnesse of God unto him That is that great kindnesse that in the presence of God I promised to Jonathan or the kindnesse which God sheweth to the fatherlesse and afflicted yea to his very enemies and which he likewise requires that we should shew to them that are in distresse and misery that we may be like herein to God All this may be comprehended in this expression and it was indeed in the very same tearms challenged from David when Jonathan made a covenant with him 1. Sam. 20.14 15. And thou shalt not onely while yet I live shew me the kindnesse of the Lord that I die not But also thou shalt not cut off thy kindnesse from my house for ever c. Vers 4. Behold he is in the house of Machir the sonne of Ammiel in Lodebar A place beyond Jordan see chap. 17.27 so farre from Jerusalem he was perhaps purposely removed that he might be the better concealed from David Vers 6. Now when Mephibosheth the sonne of Jonathan c. Who is also called Merib-baal 1. Chron. 8.34 Vers 7. I will surely shew thee kindnesse for Jonathan thy fathers sake and will restore thee all the land of Saul thy father c. This land of Sauls had been hitherto it seems in Davids hands either by way of confiscation because of Ishbosheths rebellion or by title of succession as crown lands belonging to the king of Israel or by right of inheritance because David had married Sauls daughter according to the law Num. 27.8 If a man die and have no sonne then ye shall cause his inheritance to passe to his daughter Vers 10. And thou shalt bring in the fruits that thy masters sonne may have food to eat c. That is that Mephibosheth thy master Sauls sonne may have wherewith to nourish and provide for his sonne and the rest of his family Many Expositours hold that by his masters sonne in these words is meant Micha mentioned vers 12. the sonne of Mephibosheth who was now Ziba's master and so they take the drift of Davids words to be this that with the fruits of the land he should nourish Micha his master Mephibosheths sonne and that Mephibosheth himself should live with him in his Court and eat at his table but because in the verse immediately before this by his masters sonne is meant Mephibosheth I have given to thy masters sonne all that pertaineth to Saul and to all his house and so likewise in the words immediately following But Mephibosheth thy masters sonne shall eat bread alway at my table I cannot think that in these words between he should not mean the same by his masters sonne onely indeed it is plain by these words that thy masters sonne may have food to eat is onely meant that he might have food in his house for his family to eat for the next words shew that himself was to be continually at Davids table But Mephibosheth thy masters sonne shall eat bread alway at my table Vers 12. And Mephibosheth had a young sonne whose name was Micha Mephibosheth was but five years old when Saul and Jonathan were slain chap. 4.4 and now he had a young sonne so long it was after Sauls death ere David began to think of requiting the love which Jonathan had shewn to him CHAP. X. Vers 2. THen said David I will shew kindnesse unto Hanun the
39. And Zadok the priest took an horn of oyl out of the tabernacle and anointed Solomon Concerning this ceremony of anointing kings see the notes 1. Sam. 10.1 and 16.13 Doubtlesse the tabernacle here spoken of from whence Zadok took an horn of oyl for the anointing of Solomon was not the tabernacle of Moses which was yet in Gibeon 1. Chron. 16.39 but that which David had set up for the ark 2. Sam. 6.17 and much lesse can we say that it was of that holy oyl which was at first provided for the anointing of the priests for it is expressely said that no other use was to be made of that oyl Exod. 30.32 Upon mans flesh shall it not be poured or that the horn of oyl wherewith David was at first anointed was for ever after kept in the tabernacle that so the succeeding kings might be anointed therewith as some conceive for there is no just ground for this conjecture all that can be said is this that there being oyl kept in the tabernacle for severall holy uses Zadok the priest took an horn of this oyl to anoint the king the rather happely because the office of the Magistrate is indeed holy and accordingly we see the seat of Justice is called the holy place Eccles 8.10 Vers 40. And the people piped with pipes and rejoyced with great joy c. This exceeding great joy of the people at the inauguration of Solomon was first because the people hoped that by settling him in the throne to whom by Gods own appointment it did belong and that whilst David was yet living to maintain what was done those civil warres would be prevented which by the faction that Adonijah had made amongst the great ones were like to have been kindled in the land secondly to testifie their willing and chearfull submission to his government but then thirdly it was surely intended by the providence of God to shadow forth the great joy that should accrew to Gods people by the kingdome of Christ of whom Solomon was a notable type when men should come in willingly and submit to his government whence is that of the Prophet Zach. 9.9 Rejoyce greatly O daughter of Zion shout O daughter of Jerusalem behold thy king cometh unto thee c. Vers 42. And while he yet spake behold Jonathan the sonne of Abiathar the priest came c. This Jonathan was one of those that lurked nigh to Jerusalem as spies when Absalom rebelled against his father that they might bring David word upon every occasion of what was usefull for him to know 2. Sam. 16.36 but now it seems his father siding with Adonijah he also took part with him and so perhaps lay now as a spie at Jerusalem to bring Adonijah word of Davids proceedings As for those words of Adonijah to him Thou art a valiant man and bringest good tidings see 2. Sam. 18.27 Vers 43. And Jonathan answered and said to Adonijah Verily our Lord king David hath made Solomon king As if he should have said the tidings I bring are farre from good tidings for surely David hath made Solomon king whether these be good tidings or no judge ye Vers 47. The kings servants came to blesse our Lord king David c That is to congratulate with him the happie accomplishment of that which God had appointed and David greatly desired to wit the settling of Solomon in the throne with the generall approbation and applause of the people and by way of thankfulnesse for the care he had taken hereby to settle the peace of the land to desire the Lord to give him much comfort and the land much benefit by this sonne of his whom God had appointed to succeed him in the throne And the king bowed himself upon the bed By way of adoration and worshiping of God see the like Gen. 47.31 Vers 50. And caught hold on the horns of the altar Either that which David had built or that in Gibeon where the tabernacle now was 1. Chron. 21.29 and this he did to secure himself from being put to death for though we reade of no expresse Law that God ever gave to his people that those that fled to his altar should thereby be secured yet that it was of old a custome for malefactours to fly to the altar for shelter is evident Exod. 21.14 But if a man come presumptuously upon his neighbour to slay him with guile thou shalt take him from mine altar that he may die to wit either because it was held a kind of impiety to shed the bloud of a man in that holy place whither none might enter that had touched any dead thing or to draw them by violence as it were from God that were fled to him for succour or else because the altar being the place where God did shew forth the riches of his grace in accepting an atonement for sinne this hanging upon the altar was a kind of pleading that mercy should be shewn to them even for Gods sake who had shewn such mercy to man in the pardon of his sinnes and hence it was that Adonijah caught hold now on the horns of the altar he that perhaps despised Gods altar formerly was glad now to fly thither to save his life Vers 52. And Solomon said If he will shew himself a worthy man there shall not an hair of him fall to the earth c. That is if for the time to come he will carry himself faithfully and fairly as a subject ought to do not the least hurt shall be done him but if wickednesse shall be found in him that is if he be found any way false and treacherous for the time to come then he shall certainly without any mercy be put to death Vers 53. And Solomon said unto him Go to thine house That is withdraw thy self to thine house and live there a private life onely taking care of thine own domestick businesses and affairs and take heed that you meddle no more with the matters of the kingdome CHAP. II. Vers 2. BE thou strong therefore and shew thy self a man That is though thou art young and of tender years at least in respect of so great a charge as thou art now to take upon thee yet let thy carriage be man-like and such as may manifest a prince-like spirit and this he speaks of spirituall fortitude and magnanimity for indeed nothing more argues a truely valiant and courageous spirit then when a man a Prince especially can constantly proceed in the wayes of holinesse and righteousnesse and not be drawn aside either by flattery or fear As for Solomons age when he was anointed king see the note chap. 3.7 Vers 5. Thou knowest also what Joab the sonne of Zeruiah did to me and what he did to the two captains c. It is hard to say what this is which David here intends that Joab did him some think it is meant of his killing Absalom when he had given a charge to the contrary others understand it of
for it is not possible that Ephraim should live to see these last here mentioned if they be all taken as severall succeeding generations to wit seven generations However though this which is said concerning the cause why the men of Gath slew them to wit because they came down to take away their cattell may be meant of the Philistines of Gath that coming upon the Israelites dwelling then in Egypt to take away their cattell they slew these sonnes of Ephraim that armed themselves to resist them yet rather I think it is meant of the sonnes of Ephraim to wit that there being usually warre betwixt Egypt and the Philistines their neighbours to which those places may have reference Exod. 1.10 Come on let us deal wisely with them lest they multiply and it come to passe that when there fall out any warre they joyn also unto our enemies and fight against us and so get them up out of the land and 13.17 And it came to passe when Pharaoh had let the people go that God led them not through the way of the land of the Philistines although that was near for God said Lest peradventure the people repent when they see warre and they returne to Egypt the sonnes of Ephraim at a certain time armed themselves to make an inrode upon the land of the Philistines and were slain by the men of Gath for why is it said the men of Gath that were born in that land but to intimate that they inhabited the land that was invaded by the sonnes of Ephraim and of this slaughter of the Ephraimites some understand that place Psal 78.9 The children of Ephraim being armed and carrying bowes turned back in the day of battel Vers 24. And his daughter was Sherah who built Beth-horon the nether and the upper c. That is Sherah famous in her time for building that is rebuilding beautifying and fortifying these cities for the upper and nether Beth-horon were cities in Canaan before the Israelites possessed them Josh 16.6 she was also of the stock of Beriah for had she been the immediate daughter of Beriah the sonne of Ephraim she could not have lived to enter the land of Canaan Vers 26. Ammihud his sonne Elishama his sonne Who was prince of the children of Ephraim at their going down out of Egypt Numb 7.48 On the seventh day Elishama the sonne of Ammiud prince of the children of Ephraim offered Vers 35. And the sonne of his brother Helem That is Helem was the sonne of Shomers brother called before vers 32. Hotham Vers 38. And the sonnes of Jether c. This Jether is called Ithran in the former verse as most conceive Vers 39. And the sonnes of Ulla c. Who was happely another sonne of Jether or else his grandchild the sonne of Ara before mentioned Vers 40. And the number throughout the genealogie of them that were apt to the warre and to battel was twenty and six thousand men To wit happely when they were numbred in the dayes of David as above vers 2. CHAP. VIII Vers 1. NOw Benjamin begat Bela his first-born c. Some thing was before said concerning three of Benjamins sonnes chap. 7.6 but here the genealogie of Benjamin is more fully expressed 1. Because the tribe of Benjamin did alwayes most constantly adhere to the house and kingdome of David And secondly to discover the stock of Saul the first king of Israel Indeed Gen. 46.21 there are ten sonnes of Benjamin named but the genealogie of five of them onely is here recorded because happely of the others there were no men of any great renown or perhaps because their genealogies were lest Ashbel the second is called also Jediael chap. 7.6 and Aharah Ahiram Numb 26.38 and Ehi Gen. 46.21 and Nohah Naaman Gen. 46.21 and Rapha Rosh Gen. 46.21 Vers 3. And the sonnes of Bela were Addar and Gera c. Five other sonnes of Bela are mentioned chap. 7.7 to which here are added nine more neither is it necessary that we should think that all these were the immediate sonnes of Bela for here we see are two Geraes mentioned and men do not use to call two sonnes by one name but onely that they were men of renown of his posterity Vers 6. And these are the sonnes of Ehud c. The meaning of this place I conceive is that some of these before mentioned that were of the posterity of Bela were more immediately the sonnes of Ehud chief of the fathers of the inhabitants of Geba who finding that place too strait for them removed themselves to Manahath together with Naaman and Ahiah called Ahoah vers 4. and Gera and dwelt there Vers 7. He removed them and begat Vzza and Ahihud That is Ehud or Gera removed them and being seated in Manahath he begat Uzza and Ahihud Vers 8. And Shaharaim begat children in the countrey of Moab after he had sent them away That is after Ehud or Gera had sent away this colony from Geba to Manahath Shaharaim who was it seems one of them begat children in the land of Moab whither it seems upon some occasion he was removed Hushim and Baara were his wives Hushim called also Hodesh vers 9. Vers 12. The sonnes of Elpaal Eber c. To wit besides those that dwelt in Jerusalem mentioned vers 17 18 28. Vers 13. Beriah also and Shema who were heads of the fathers of the inhabitants of Aijalon who drove away the inhabitants of Gath. To wit that they might dwell in their room yet some understand it that they came upon the men of Gath when they had slain the sonnes of Ephraim and put them to flight so revenging the death of their brethren Vers 14. And Ahio Shashak and Jerimoth c. Here begins the catalogue of the heads of the severall families of Benjamin that inhabited Jerusalem First the sonnes of Beriah the sonne of Elpaal vers 14 15 16. Secondly the sonnes of Elpaal vers 17 and 18. Thirdly the sonnes of Shimhi or vers 13. Shema the sonne of Elpaal vers 19 20 21. Fourthly the sonnes of Shashak vers 22 23 24 25. who was a sonne of Beriah vers 14. And fifthly the sonnes of Jeroham who is no where else mentioned vers 26 and 27. Vers 33. And Ner begat Kish c. This Ner the grandfather of Saul was also called Abiel 1. Sam. 9.1 Now there was a man of Benjamin whose name was Kish the sonne of Abiel the sonne of Zeror c. and he had besides Kish a sonne also called Ner the father of Abner 1. Sam. 14.50.51 Vers 36. And Ahaz begat Jehoadah Called also Jarah chap. 9.42 Vers 37. Rapha was his sonne Called also Rephaiah chap. 9.43 CHAP. IX Vers 2. NOw the first inhabitants c. In the former chapters we had the genealogies of those that were before the Babylonian captivity but here now we are told who they were that returned out of Babylon Now the first inhabitants that dwelt in their possessions in their cities were
ever a whit the more question these divine Oracles Surely the Scripture is the Churches Magna Charta whereon all our priviledges and all our hopes depend as we are Christians and therefore I hope none that professe themselves fellow-citizens of the saints will suffer such a treasure as this to be taken from them No but the more violently Satan rageth against it the more we should prize it and the more diligently we should exercise our selves in the study of it Now Reader if herein this which I send forth abroad for the good of the Church shall afford thee any help blesse God for it and pray for him who is Thine in the Lord Jesus ARTHUR JACKSON Faults escaped Page 19 line 14 for now they reade and so now they p. 56. l 7 devided r. decided p. 8. l. 13. into parts r. into two parts p 135. l. 11. Ephraim quarrelled r. Ephraims quarrell p. 149. l. 10. retained r. reclaimed p. 181. l. 26 Michael r. Michal and l. 27 Michaels r. Michals p. 291. l. 4 understanding r. undertaking p. 301. l 45. pillars r. pillows p. 337. l. 4. and lived r. that is he lived p. 429. l. 29. it is Isaiah r. is that Isaiah p. 468. l. 17. after set out adde for the most holy place p. 507. l. 3â— after what God adde required p 513. l. 30. between r. from p 514 l. 3 indeed after r. indeed because after p. 656. l. 7. were carried r. were not carried l 40 off him r. off to him p. 669 l. 4. foure r. foure and twenty l. 31. we r. aâ—e p. 684. l. ult 2. 6. r. 2. Sam 6 p 712. l. 1. observed r. offered p. 736. l. 17. was absolute r. was not absolute and for also r. all p. 741. l. 24. at least r. at last p. 757. l. 20. the readily r the more readily p 760. l 37. Hanani r. Nehemiah p 773. l. 3 quality r. quantity l 4. durst do r. durst not do p. 805 l. 43 dele him ANNOTATIONS Upon the book of JOSHUA CHAP. I. NOw after the death of Moses the servant of the Lord it came to passe that the Lord spake unto Joshua c. Here begins the history of Israels commonwealth under the government of Joshua and therefore is this book called the book of Joshua Some adde also that it was so called because it was written by Joshua which may be judged the more probable first because the example of Moses herein who wrote the State of Israels common-wealth in his time might be a strong inducement to Joshua to do the like and secondly because that place chap 24.26 And Joshua wrote these words in the book of the Law of God c. is an evident proof that he wrote some part of this book if not that he wrote it all It is true there are some passages in this book which could not be written by Joshua as 1. That mention which is made of the book of Jasher Chap. 10.13 And the Sunne stood still and the Moon stayed untill the people had avenged themselves upon their enemies Is not this written in the book of Jasher for this book of Jasher was written after Davids time as is evident 2. Sam. 1.18 where it is said that David bid them teach the children of Judah the use of the bow behold it was written in the book of Jasher 2. That story of the expedition of the Danites when they took Laish mentioned in this book of Joshua chap. 19.47 which was long after that Judges 18.1 c. and 3. The relation of Joshua his death and buriall chap. 24.29 30. These things and some others that might be picked out could not indeed be written by Joshua but though the book it self were written by Joshua yet these passages might be inserted afterwards by some other Penman of the holy Ghost for so also in the foregoing books which all men yield were written by Moses we find some passages too that could not be written by Moses himself but were afterwards added by some other as is noted upon that relation of the death buriall of Moses Deut. 34.5 c. However sufficient it is for us to know that whoever wrote this book he wrote it by the inspiration of the holy Ghost for hereto there is a testimonie given in the new Testament where some passages thereof are cited as parts of the sacred Scripture the word of God as that which in this chapter is spoken to Joshua and cited by S. Paul Heb. 13.5 I will never leave thee nor forsake thee As for this first passage wherewith this book begins it shews how Joshua received a command from God to lead the Israelites over Jordan into the land of Canaan the Lord had before appointed that Joshua should succeed Moses in the government of Israel Numb 27.18 and upon the laying of Moses hands upon him he had received an extraordinary measure of the gifts of Gods spirit to inable him for the government Deut. 34.9 And therefore doubtlesse immediately after the death of Moses Joshua took upon him the supreme Magistracy But here now we are told how either at that time so soon as Moses was dead or rather after the thirty dayes that were spent in lamenting the death of Moses Deut. 34.8 the Lord spake unto Joshua the sonne of Nun Moses minister and gave him that charge which is here after related Whether God spake this to Joshua by an audible voice by the secret instinct of his spirit in some dream or vision or by the high-priests inquiring for him by the Vrim and Thummim we cannot conclude because we find it not expressed onely we find that God had formerly promised that Eleazar the priest should ask counsel for him after the judgement of Vrim before the Lord Num. 27.21 But for this title given here to Joshua that he was Moses minister the Lord spake unto Joshua Moses minister we may well think that was purposely added to imply one reason amongst others why Joshua was most fit to succeed Moses in the government to wit because having been so many years together his minister by his continuall daily conversation with Moses he could not but learn much thereby to prepare and fit him the better for this service Vers 2. Moses my servant is dead now therefore arise c. Here the Lord exhorts Joshua that since Moses was dead he should now lead the Israelites over Jordan and carry them into the land which according to his former promises made to their fathers he was now ready to conferre upon them Now in mentioning the death of Moses he useth this expression Moses my servant is dead first and principally to imply what it was he required of him to wit that as their captain and supreme governour he should now conduct them into the land of Canaan for Moses is here called Gods servant in regard of the supreme magistracy whereto God had advanced him and so the drift of the words is that since Moses
judgements he should be able readily to judge as it was in that Law determined and in all other things to order himself according to the directions which were there given Vers 11. Prepare you victuals for within three dayes you shall passe over Jordan For though as yet they had that manna from heaven yet where other meat might be had they were not debarred the eating of it See Deut. 2.6 Now though the story of the spies that were sent to view Jericho be related in the following chapter yet doubtlesse this charge given by the Officers to the people for preparing victualls for themselves against they were to passe over Jordan was given them after they were returned from Jericho For this charge was given but three dayes before they were to go over Jordan and the spies stayed three daies in the mountains for fear of those that pursued them as they returned from Jericho chap. 2.22 Vers 14. But ye shall passe before your brethren armed all the mighty men of valour That is you shall passe over Jordan together with your brethren and all that passe over shall be mighty men of valour or of the prime choice of your armies for that Joshua left garrisons in every city of these tribes for the guard of those they left behind them is evident See Numb 32.21 Vers 17. According as we hearkned to Moses in all things so will we hearken unto thee That is as we acknowledged Moses and obeyed him as our supreme Magistrate so will we likewise obey thee Nor need we wonder that they should thus expresse themselves because of the frequent rebellion of this people against Moses For first that mutinous generation were all destroyed in the wildernesse and it was their posterity that had been more obsequious to Moses that made this promise And secondly even the people formerly had ordinarily yielded obedience to Moses though now and then they brake into rebellion against him Onely the Lord thy God be with thee as he was with Moses That is the Lord prosper thee in all thy proceedings and attempts as he prospered Moses and this they adde either onely by occasion of the mention they had made of Moses in the former words the high precious esteem they alwayes had of him causing them thus abruptly to break forth into this wish or prayer That the Lord would be with him as he was with Moses or else to intimate an acknowledgment that however they would be ready to go over with their brethren and aid them against the inhabitans of Canaan yet it was not so much their help as the Lords help that must make them victorious We will say they passe over Jordan and do in all things what thou shalt enjoyn us onely the Lord that wrought so great things for us under the government of Moses afford us the same assistance and favour under thy government too CHAP. II. Vers 1. ANd Joshua the sonne of Nun sent out of Shittim two men to spie secretly saying Go view the land even Jericho That is the citie of Jericho and the land about it This Joshua did before he gave that charge to the people which is related in the former chapter vers 10. though it be here inserted after it as is there noted Considering what a mischief formerly followed upon Moses his sending forth of spies to search the land Deut. 1.27 28. it may seem strange that Joshua durst take this course again but therefore it is most probable that Joshua did not this without some speciall direction from God and then no wonder it is though this succeeded well when that did not for that proceeded first from a motion made by the people out of some secret fear and distrust as is noted upon Numb 13.2 but here now the people had no hand in it and therefore there were not now twelve chief men chosen for this service out of all the tribes as there were then but Joshua onely chose two men whom he knew able and fit for this imployment and these two he sent away secretly without the knowledge of the people for that I conceive is implyed in this word secretly not onely that they were ordered to carry themselves closely and cunningly perhaps in some disguise that they might not be discovered which all spies are wont to do but also that they were sent away privily without any knowledge of the people that so the businesse might be carried the more covertly and therefore we see also that when these spies returned they gave an account of what they had done onely to Joshua vers 23 24. whenas those that Moses sent returned their answer to all the Congregation Numb 13.26 However if Joshua had not a speciall direction from God for the doing of this yet doubtlesse he did it not out of any secret distrust or fear but out of a necessary providence that became a Generall that he might the better know what course to take when they were gotten over into Canaan For though God had assured him that he should drive out the inhabitants of the land yet he knew that God expected that he should use all requisite means that might conduce thereto and therefore intending first to attempt Jericho which was the nearest city of note to the river Jordan he sent spies thither to view the city and land about it to see how it was fortified of what strength and courage the people were what preparations the inhabitants had made to resist them and which way they might best passe into the city And they went and came into an harlots house named Rahab c. In passing from Shittim to Jericho they must needs passe over Jordan which they might do by those foords mentioned vers 7. And the men pursued after them the way to Jordan unto the foords and again Judg. 3.28 As for their taking up their lodging in Rahabs house when they came to Jericho this they did either because in her house built upon the town wall vers 15. they might the more conveniently view the fortifications and strength of the city or because in such an obscure corner they might be the better concealed and were not so likely to be discovered or because thence they might most conveniently slip away if they should be discovered The Hebrew word here translated an harlot is by some translated an hostesse or victualler but every where else signifieth an harlot and is so here taken by the Apostles testimony Heb. 11.31 By faith the Harlot Rahab perished not with them that believed not James 2.25 Likewise also was not Rahab the harlot justified by works whence it was perhaps that vers 13. amongst those whose lives she pleads for there is no mention neither of husband nor children though she lived in a house apart from her father yet was this woman by the speciall grace of God not onely wonne to embrace the faith of Israel and to joyn her self to Gods people but besides after her conversion she was married
had fought against the former king of Moab and taken all his land out of his hand even unto Arnon which might be the ground of that challenge which the king of the Ammonites made to this land Judg. 11.13 And the king of the children of Ammon answered unto the messengers of Jephthah because Israel took away my land when they came up out of Egypt from Arnon even unto Jabbok and unto Jordan now therefore restore those lands again peaceably For otherwise the Israelites were forbidden to take any part of the Ammonites land away from them Deut. 2.19 And when thou comest nigh to the children of Ammon distresse them not nor meddle with them Vers 26. And from Heshbon unto Ramath-mizpeh c. Called Ramoth in Gilead chap. 20.8 Vers 29. And Moses gave inheritance unto the half tribe of Manasseh See the note upon Num. 32.33 Vers 30. And all the towns of Jair which are in Bashan threescore cities See the note upon Num. 32.41 Vers 31. And half Gilead and Ashtaroth and Edrei cities of the kingdome of Og in Bashan were pertaining unto the children of Machir the sonne of Manasseh See Num. 32.39 Even unto the one half of the children of Machir by their families For Manasseh had onely one sonne to wit Machir whose sonnes had their inheritance half within Jordan and half without Vers 33. But unto the tribe of Levi Moses gave not any inheritance See the note above upon verse 14. CHAP. XIIII Vers 1. WHich Eleazar the Priest and Joshua the sonne of Nun and the heads of the fathers of the tribes of the children of Israel distributed for inheritance unto them Who were chosen by the Lord and expressed by name Num. 34.17 See the note upon that place Vers 2. By lot was their inheritance c. For the manner how this was done see the note upon Num. 26.55 Onely the place where they should have their portion was divided by lot and afterward the quantitie of their severall portions was laid out by Joshua Eleazar and the heads of the tribes according as the tribe was more or fewer in number the first being done by casting of lots to prevent all murmurings and discontents and to make it the more evident that the prophesies both of Jacob and Moses concerning the severall inheritances of the tribes were from God Vers 4. For the children of Joseph were two tribes c. This is added to shew how there were still nine tribes and an half remaining amongst whom the land was to be divided notwithstanding the Levites were not reckoned amongst them See also the note Gen 48.5 Vers 6. Then the children of Judah came unto Joshua in Gilgal and Caleb c. It is evident by this place that they began the division of Canaan in Gilgal though they finished it afterwards in Shiloh chap. 18.1 6. and that because the Tabernacle was at present in Gilgal and it was fit this work should be done in the presence of God both that it might be done the more reverently and religiously and that hereby they might be put in mind that it was the Lord their God that would reach forth unto each tribe the lot which he had assigned for their portion Now when they were met together about this great businesse it is said here that Caleb who is called the sonne of Jephunneh the Kenezite because he was descended from Kenaz of the tribe of Judah 1. Chron. 4.13 15. and to distinguish him from another Caleb who was the sonne of Hezron 1. Chron. 2.18 came to Joshua to demand that portion of the land by way of speciall priviledge which God had long since promised him and because many of his tribe that is of the chief men of his tribe went along with him to wit to countenance him and to further him in his suit both in regard that Caleb was a man of great eminency in their tribe and also that the whole tribe were to be in some sort gainers by this extraordinary portion conferred upon him therefore it is said in the first place that the children of Judah came unto Joshua and then afterwards that Caleb attended thus with the chief elders of Judah propounded to Joshua the businesse about which they came Thou knowest the thing that the Lord said unto Moses the man of God concerning me and thee in Kadesh-barnea It is much questioned by Expositours what the thing is that the Lord said unto Moses concerning Caleb and Ioshua which Caleb here means Some hold that so far as it concerns Caleb it is meant of that particular promise which afterwards he doth plainly expresse vers 9. to wit that Hebron and the land adjoyning should be his inheritance and for Ioshua they say it is meant of some such like particular promise that was then also made to him though it be not expressed in the story as happely that he should succeed Moses in the government of Israel or that he should chuse what city or portion in the land he pleased to be his peculiar inheritance and this they judge the more probable First because it is not likely but that he dealing faithfully in the answer they returned concerning the land which they had searched as well as Caleb the Lord also rewarded him by some speciall promise as well as Caleb and Secondly because it is expressely said chap. 19.50 that according to the word of the Lord they gave him the citie which he asked even Timnath-serah in mount Ephraim Again others hold that the thing here meant that the Lord said to Moses both concerning Caleb and Ioshua is that mentioned Num. 14.30 Doubtlesse ye shall not come into the land concerning which I sware to make you dwell therein save Caleb the sonne of Jephunneh and Joshua the sonne of Nun. But all things considered I conceive it most probable that Caleb spake this indefinitely of every thing which the Lord had spoken to Moses concerning Ioshua and Caleb to wit that he doubted not but Ioshua knew well what God had said to Moses in Kadesh-barnea concerning them both when they returned thither from searching the land and so by affirming this in generall he makes way to the propounding of that particular promise vers 9. which God had made to him that Hebron and the countrey adjoyning should be his inheritance concerning which it was necessary that he should appeal to Joshuas knowledge because there were none else now living that could be witnesses of it and in propounding this introduction to that which he had further to say he calls Moses the man of God that what God had promised by Moses his speciall servant might be the more regarded by them Thou knowest saith he the thing that the Lord said unto Moses the man of God concerning thee and me in Kadesh-barnea Vers 7. Fourtie yeares old was I when Moses the servant of the Lord sent me from Kadesh-barnea See the note chap. 11.18 And I brought him word again as it was in mine heart That
of this horrible villanie that had been committed upon his concubine Some conceive that there was none sent to the tribe of Benjamin but that there was two pieces sent to the tribe of Manasseh because that tribe dwelt half within Jordan and half without But this is altogether a groundlesse conceit for there was most reason for sending a piece to Benjamin in regard the fact was committed in a citie of their tribe and there was as much reason why they should have sent two pieces to the tribe of Dan as to the tribe of Manasseh since the tribe of Dan was also seated in two severall parts of the land some in the portion of Judah and some northward at Laish as in the former chapter was related Vers 30. And it was so that all that saw it said There was no such deed done nor seen c. The messengers relating the cause why the Levite had done this not onely the elders of each tribe to whom these parcels of her body were sent because there was no magistrate armed with regall power to punish this fact but even all that came to the hearing of it cried out against it as a matchlesse villâ—nie and stirred up one another not to let it passe unrevenged And hence is that expression of the prophet Hos 9.9 They have deeply corrupted themselves as in the dayes of Gibeah CHAP. XX. Vers 1. THen all the children of Israel went out and the congregation was gathered together c. All the children of Israel that is the chief of all the people as it follows in the next verse all the elders and officers captains and men of warre except onely they of the tribe of Benjamin went out from their own habitations severally and were gathered together as one man that is unanimously as readily as if one man onely had been appointed to come to any place and thus was there an assembly of all the land to wit those within Jordan from Dan to Beersheba and together with them also of the land of Gilead that is those without Jordan and that in Mizpeh Mizpeh was a place where the Israelites did usually hold their publick assemblies 1. Sam 7.5 And Samuel said Gather all the children of Israel to Mizpeh and so also chap. 10.17 and Jer. 40.7 8. It is very probable that it stood in the confines of Judah and Benjamin and is therefore reckoned amongst the cities of both tribes see Josh 15.38 18.26 neither could there be therefore for the businesse they met about a fitter place chosen now here they are said to be gathered together unto the Lord not because the Tabernacle was there as we shall after see vers 27. but either because they were assembled in Gods name and to heare what God would give them in charge or because in all judiciall assemblies the Lord is in a speciall manner present Psal 82.1 God standeth in the congregation of the mighty he judgeth among the gods or else because they met in a synagogue a house set apart for publick prayer and teaching the people which seems the more likely even because of that which we reade in one of our Apocryphal books 1. Macc. 3.46 Wherefore the Israelites assembled themselves together and came to Maspha over against Jerusalem for Maspha was the place where they prayed aforetime in Israel Some conceive I know that the Ark was at present removed to Mizpeh but of that see vers 27. Vers 2. Foure hundred thousand footmen that drew sword The number of these men of warre is expressed both to shew their zeal in seeking to punish this abominable fact of the men of Gibeah and also to shew how evidently the hand of God was against these Israelites when they were twice beaten by the Benjamites and yet were so many more in number then they Vers 3. Now the children of Benjamin heard that the children of Israel were gone to Mizpeh This is added to implie how resolved the Benjamites were to stand out in defence against the rest of the Israelites who hearing of the Israelites assembling themselves about this businesse neither went to the assembly themselves nor sent any messenger to them Vers 5. And the men of Gibeah rose against me and beset the house round about upon me by night and thought to have slain me To wit by their unnaturall lust as they had slain his wife or at least he means that they thought to have done that to him which rather then he would have endured he would have lost his life Vers 7. Behold ye are all children of Israel c. And therefore ought to take to heart that so foul an abomination should be committed in Israel it concerns you all and therefore look to it Vers 8. We will not any of us go to his tent neither will we any of us turn in to his house This is added to shew how zealous they were in seeking to punish this horrible sinne they vowed that they would not so much as go home to their houses till they had executed judgement upon those that were guiltie of it yea not onely so but also at the same place and time at least when the report was brought them that the Benjamites would not deliver the malefactours into their hands but were resolved rather to defend them they vowed also that having slain the Benjamites they would not give any of their daughters in marriage to any that were left alive chap. 21. vers 1. Now the men of Israel had sworn in Mizpeh saying There shall not any of us give his daughter to Benjamin to wife and that they would likewise destroy every town throughout the whole land of Israel that had not sent some of their people to this assemblie to help them in this warre chap. 21.5 They had made a great oath concerning him that came not up to the Lord to Mizpeh saying He shall surely be put to death Vers 9. We will go up by lot against it That is we will by lot determine it who shall go up to fight against Gibeah and who shall go forth to fetch in victuals and other provisions for the people one in ten had need to be set apart for this service and who they shall be the lot shall decide Vers 12. And the tribes of Israel sent men through all the tribe of Benjamin c. Though the Benjamites absenting themselves from the assembly of all Israel at Mizpeh was a just ground of suspition that they meant not to yield up the malefactours to be punished yet would not the Israelites thereupon make warre presently against them but first they sent messengers to all the families of the tribe of Benjamin to desire the deliverie of those sonnes of Belial to deserved punishment that so if it were possible bloud-shed and civill war might be prevented Vers 13. Deliver us the men the children of Belial which are in Gibeah that we may put them to death and put away evil from Israel That is make others
book it is manifest that it was written after Davids time unlesse that were added to the book in succeeding times Under which of the Judges this storie happened we cannot say neither but yet they that referre it to the dayes of Deborah and Barak or at the utmost to the dayes of Gideon have the fairest probabilities whereon to ground their conjectures For Boaz who married Ruth was the sonne of Salmon by Rahab Matth. 1.5 who was a woman grown when the Israelites first entred Canaan and Obed the sonne of this Boaz was the grandfather of David and therefore the marriage of Boaz with Ruth could not be long either before or after those dayes of Deborah and Barak That it was in the dayes of the Judges is noted that we might take notice how by this famine God punished the sinnes of those times as he had threatned Deut. 28.23 24. And the heaven that is over thy head shall be brasse and the earth that is under thee shall be iron The Lord shall make the rain of thy land powder and dust c. they were now fallen to idolatrie and many other grievous sinnes and now this land which flowed with milk and honey became barren yea Bethlehem that is the house of bread so called it seems from the extraordinary fruitfulnesse of the countrey where it stood felt this scourge of God Vers 2. And the name of his two sonnes Mahlon and Chilion Ephrathites of Bethlehem-Judah So called because this Bethlehem was formerly called Ephrath Gen. 35.19 Bethlehem-Judah to distinguish it from another Bethlehem in the tribe of Zebulun Josh 19.15 and Bethlehem-Ephratha because the countrey where it stood was called Ephrata Micah 5.2 Thou Bethleem-Ephrathah 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 thus also there is a difference made betwixt them and those in the tribe of Ephraim who were also so called for Jeroboam is called an Ephrathite 1. Kings 11.26 Vers 3. And Elimelech Naomies husband dyed c. This is mentioned as one of the great afflictions that befell Naomi who is propounded as a pattern of patience to all succeeding times and perhaps too for so some Expositours conceive as an occasion of that which is next related to wit his sonnes marrying with the daughters of Moab which it may well be they would not have done if their father had lived Vers 4. And they took them wives of the women of Moab the name of one was Orpah c. To wit Mahlon took Ruth to wife and Chilion Orpah for chap. 4.10 she is called Ruth the Moabitesse the wife of Mahlon If they had not imbraced the true religion before they marryed them doubtlesse they sinned in taking these wives Deut. 7.2 Thou shalt make no covenant with them nor shew mercy unto them Neither shalt thou make marriages with them c. Neh. 13.23 In those dayes also saw I Jews that had married wives of Ashdod of Ammon and of Moab c. and indeed by that speech of Naomi vers 15. Behold thy sister in law is gone back unto her people and unto her gods it seems that Orpah had not as yet imbraced the true Religion and hence it may seem to have been that they died within a while after and that without children For when Gods people walk out of Gods wayes they usually meet with sore crosses and troubles Vers 7. And they went on the way to return to the land of Judah Hereby it appears that both Orpah and Ruth did at first intend to have gone with Naomi into the land of Judah though afterwards Orpah went back to her own friends and onely Ruth went along with Naomi Vers 8. And Naomi said unto her two daughters in law Go return each to her mothers house The mothers house is mentioned first because daughters when they are in their fathers house are wont to be most with their mothers secondly because in those times the women of each familie did usually live apart in a severall dwelling by themselves and thirdly because herein is implied a reason to induce them to return to wit that it was pitie they should leave their own mothers to go into a strange countrey with a mother in law and indeed though Naomi could not but desire much to enjoy still the societie of her daughters whom she loved so dearly yet because they were like to endure much hardnesse if they went with her who was poore and left to the wide world and this she could not think on without grief it is likely enough that she might seriously perswade them to return for Ruth might have continued in the true Religion though she had remained still in her own countrey but yet withall she might be moved thus to speak to them because however she should by this means trie their affections whether they would be content knowing all that might be alleadged against it to go along with her Vers 9. The Lord grant you that you may find rest each of you in the house of her husband That is the Lord provide you good husbands and such with whom you may live comfortably and not meet with such troubles as you have with my sonnes undergone Again single women are usually subject to many cares troubles and wrongs and when they meet with husbands that are lovingly tender over them and carefull to defend them from injuries and to provide things necessary for them then are their husbands houses resting places and hence Naomi might use this expression to her daughters in laws Vers 11. Are there yet any more sonnes in my womb that they may be your husbands This she speaks with respect to that law whereby the widow was appointed to marry the brother of her deceased husband Deut. 25.2 Either therefore these daughters of Moab had been made acquainted herewith by Naomi or their husbands or perhaps it was a custome too in those times amongst other nations Vers 13. Nay my daughters for it grieveth me much for your sakes c. As if she should say There is no hope of comfort this way from me and therefore return home to your own land and friends that there you may meet with husbands with whom you may live comfortably for indeed though the hand of the Lord be heavy upon me it grieveth me not so much for my self as for you that I am able to yield you no comfort at all Vers 15. Behold thy sister in law is gone back unto her people and unto her gods return thou after thy sister in law Naomi was doubtlesse seriously troubled that her daughters should for her sake leave their countrey and friends to go along with her a poore desolate widow to share in her miserie and therefore overswayed with this her grief might in the bitternesse of her soul propound to Ruth the example of Orpah her sister for they had married two brethren thereby seriously to move her to
to their governours and teachers not Moses onely but the seventy Elders also Numb 11.17 by whom they were accordingly instructed and governed in the right way Vers 22. Thou gavest them kingdomes and nations and didst divide them into corners That is thou didest plant them in the severall parts and corners of the land of Canaan some within Jordan and some without yet some understand this of the heathen that were driven out of their dwellings before the Israelites So they possessed the land of Sihon and the land of the king of Heshbon c. Which was also at that time when the Israelites took it in the possession of Sihon who had formerly taken it from the Moabites Numb 21.26 For Heshbon was the city of Sihon the king of the Amorites who had fought against the king of Moab c. Vers 29. And hearkened not unto thy commandements but sinned against thy judgements which if a man do he shall live in them See the note Levit. 18.5 And withdrew the shoulder and hardened their neck and would not hear That is they refused to submit to Gods government but were stubborn and rebellious against him It is a metaphoricall expression taken from oxen and other cattell that will struggle and will not take yoke upon them the like phrase we have Zach. 7.11 But they refused to hearken and pulled away their shoulder and stopped their ears that they would not hear and so in many other places Vers 32. Let not all the trouble seem little before thee that hath come upon us That is take compassion on us and put an end to the miseries that we have a long time suffered and resolve not to bring any more evil upon us as if we had not yet suffered enough Vers 36. And for the land that thou gavest unto our fathers to eat the fruit thereof and the good thereof behold we are servants in it This is mentioned as a great aggravation of their misery that they were servants in their own land in the land which God had given their fathers for their inheritance so that we reap not say they the benefit of the lands fruitfulnesse but the kings that reigne over us as is expressed in the following words vers 37. And it yeeldeth much increase unto the kings whom thou hast set over us c. Vers 38. We make a sure covenant and write it and our princes Levites and priests seal unto it To wit in their own name and in the name of all the people CHAP. X. Vers 1. NOw those that sealed were Nehemiah the Tirshatha c. To wit in the name of all the rest both of the magistrates priests Levites and people Vers 8. These were the priests That is all those above mentioned whose names are added after Nehemiahs for we cannot hence inferre as some do that Nehemiah was of the stock of the priests his name being set in the first place onely because he was at that time the governour of Judea Vers 28. And the rest of the people the priests c. Here generally it is added that all the rest that did not seal the covenant did yet consent to that the others had sealed in their names to wit the rest of the people the Levites the porters and singers and why the porters and singers are mentioned severally from the Levites see chap. 7.1 The Nethinims and all they that had separated themselves from the people of the lands unto the law of God that is all of other nations converted to the Jewish religion called usually Proselytes their wives c. they clave to their brethren their nobles vers 29. that is they consented to stand to this covenant which the others had sealed in their name as well as in their own Vers 30. And that we would not give our daughters unto the people of the land c. Besides the generall covenant that they would carefully observe all the commandements of God these following heads they do particularly adde because in these they had hitherto been exceeding faulty Vers 31. And if the people of the land bring ware or any victuals on the sabbath day to sell that we would not buy it c. Though it were not in their power to force the neighbouring nations to observe the Jewish laws yet they bound themselves by covenant that they would not buy any thing they brought to sell on the sabbath day which notwithstanding many of them brake soon after chap. 13.15 16. In those dayes saw I in Judah some treading wine presses on the sabbath c. there dwelt men of Tyre also therein which brought fish and all manner of ware and sold on the sabbath unto the children of Judah and in Jerusalem And that we would leave the seventh yeare and the exaction of every debt That is that they would leave the land every seventh yeare to lie at rest not sowing their fields nor dressing their vineyards nor gathering that which grew of it self but leaving it free for others as for themselves and that they would not exact that yeare their debts of those that were indebted to them all which was enjoyned by the law Levit. 25.3 4 5. c. and Deut. 5.2 but had not been of later times observed by them Vers 33. For the holy things and for the sinne-offerings Hereby I conceive is meant the peace-offerings which were offered in the name of the whole congregation and people of Israel which therefore were provided as here it is said by a common contribution of all the people Vers 34. And we cast the lots among the priests the Levites and the people for the wood-offering c. That is because there was much wood to be spent in the service of the Temple and there were not those treasures in the Temple as had been formerly wherewith it seems the wood had been in those times provided both priests Levites and people did unanimously at this time agree to undertake the charge and care of providing and bringing in wood for the service of the Temple and so having equally divided the charge among them according to their families and assigned to each family what they should bring in the time assigned to every one when they should bring in that which they were appointed to provide was determined by lot Vers 36. Also the first born of our sonnes and of our cattell c. That is the price that was to be paid for their redemption Numb 18.15 16. and consequently also the redemption-money for the firstlings of all beasts that were not fit for sacrifice and all this was for the priests that minister in the house of God that is for the priests that did at that time attend upon the service of the Temple for the priests did onely attend there in their courses Vers 38. And the priests the sonnes of Aaron shall be with the Levites when the Levites take tithes That is the priests were also to have their share in the tithes together with the Levites