former verse it is said they went up though in after times the Ark was a long while out of the Tabernacle yet in those dayes it was there in the house of God in Shiloh Vers 28. And Phinehas the sonne of Eleazar the sonne of Aaron stood before it in those dayes That is ministred before the Lord in the priests office Deut. 10.8 The Lord separated the tribe of Levi to bear the Ark of the covenant of the Lord to stand before the Lord and to minister unto him and enquired of the Lord by Urim and Thummim before the Ark in the behalf of the people And hereby it appears that this story of Israels warre with Benjamin did not fall out after Samsons death according as it is here set down in order of the Historie but long before for had Phinehas lived after Samson he had been well nigh foure hundred years old whereas in this time it was a rare thing to live till fourescore years Psal 90.10 The dayes of our years are threescore years and ten and if by reason of strength they be fourescore years yet is their strength labour and sorrow for it is soon cut off and we flie away Vers 29. And Israel set liers in wait round about Gibeah c. Though the last time the Israelites enquired of the Lord what they should do God had assured them that they should prevail against the Benjamites Go up for to morrow I will deliver them into thy hand yet were they never a whit lesse carefull to trie if by policie they could get any advantage against them and as may be gathered by severall passages in the following part of the chapter though the relation be somewhat intricate the course which they took seems to be this they divided their army into three parts one part was laid in ambush in the meadows of Gibeah vers 33. the other part was sent against Gibeah who were presently to flie before the Benjamites that they might draw them farre off from the citie vers 30 31. and the third was to stay in Baaltamar and to renew the battel when the Benjamites came thither pursuing the Israelites that fled before them Vers 30. And the children of Israel went up against the children of Benjamin c. That is that part of their army that was to make an assault upon the Benjamites and then presently to give back and flie See the foregoing note Vers 31. In the high wayes in which one goeth up to the house of God and the other in Gibeah in the field This surely was another Gibeah called Gibeah in the field to distinguish it from that Gibeah against which the Israelites now warred which stood on a hill happely it is the same which is called Gaba Josh 18.24 Vers 33. And all the men of Israel rose up out of their place and put themselves in array at Baal-tamar That is the main body of the army which stayed in that place to receive the Benjamites when they should follow on in the pursuit of the flying Israelites See the note vers 19. Vers 34. And there came against Gibeah ten thousand chosen men out of all Israel c. These ten thousand were I conceive the liers in wait mentioned vers 33. but yet that which follows and the battel was sore but they knew not that evil was near them must be meant of the battel betwixt the Israelites that set themselves in array in Baal-tamar vers 33. and the Benjamites that were fallen upon them as they came pursuing the Israelites who did purposely flie before them for these Benjamites they were that knew not that evil was near them but fought courageously till afterward they saw the smoke of the citie arise and then they fled before the Israelites as it is afterward more particularly described vers 38 c. Vers 35. And the Lord smote Benjamin before Israel Though they used now a stratagem which they used not before yet it was not thence that they prevailed but because the Lord was at peace with them and gave them the victorie And the children of Israel destroyed of the Benjamites that day twenty and five thousand and an hundred men To wit eighteen thousand in the fight vers 44. And there fell of Benjamin eighteen thousand men and five thousand which they gleaned in the high-wayes as they found them in the pursuit scattered here and there vers 45. and two thousand which they slew at Gidom vers 45. and the odde hundred which is not expressed in the particulars was slain it seems some in one place and some in another Vers 41. And when the men of Israel turned again the men of Benjamin were amazed This is added to clear that which was said vers 40. to wit how the Benjamites came to look back and see the flame of the citie the reason was that they were amazed to see the flying Israelites on a sudden turn head and renew the battel with such courage and violence and thereupon looking behind them saw their citie was taken and set on fire Vers 46. So that all which fell that day of Benjamin were twenty and five thousand c. There fell that day twenty five thousand one hundred See vers 35. And the children of Israel destroyed of the Benjamites that day twenty and five thousand and an hundred men but here the great number is onely expressed Vers 48. And the men of Israel turned again upon the children of Benjamin c. That is having slain all the Benjamites that were in arms for the defence of Gibeah together with all the inhabitants of the citie they then addressed themselves to take vengeance on the rest of the tribe of Benjamin because they also had a hand in the sending out men for the defence of Gibeah and herein proceeded with such fury and rage that they utterly destroyed both in town and citie where ever they came all that came to hand both man and beast that is they spared neither women nor children nor any living thing that came in their way and this they did either as judging that they were bound to deal with them as with those that were anathematized or devoted to destruction according to the direction which was given by the Lord concerning any citie that should set up idolatrie amongst them Deut. 13.15 16. Then thou shalt enquire and make search and ask diligently and behold if it be true and the thing certain that such abomination is wrought among you thou shalt surely smite the inhabitants of that city with the edge of the sword destroy it utterly and all that is therein and the cattel thereof with the edge of the sword or rather onely out of the fury and rage wherewith they were transported partly because it was such a horribe villanie which the Benjamites had undertaken to defend and partly because so many thousands of their own tribes had perished in this warre against the Benjamites concerning which see what is further noted in the
not bound thereto by the Law And the two sonnes of Eli Hophni and Phinehas the Priests of the Lord were there This Eli was at this time Judge of Israel the next after Samson chap. 4.18 He had judged Israel fourtie years and withall as it is generally thought by all Expositours he was high Priest too Indeed how he should come to be high Priest we cannot say For Aaron leaving two sonnes behind him Eleazar and Ithamar the high Priesthood was to have descended successively to the posteritie of Eleazar Aarons eldest sonne and accordingly we reade that Eleazar was high Priest after Aaron died Deut. 10.6 and after Eleazar died Phinehas Judg. 20.28 Now it is evident that Eli was of the posteritie of Ithamar Aarons second sonne because it appears that Abiathar who was deposed from being high Priest by Solomon was of the posteritie of Eli 1. Kings 2.27 and of Ahimelech who was the sonne of Abiathar it is expressely said 1. Chron. 24.3 that he was of the sonnes of Ithamar and how therefore the high Priesthood came to be transferred from the posteritie of Eleazar to Eli that was of the house of Ithamar cannot be cleared by any place of Scripture onely because it is said chap. 2.30 that God had promised Eli that his house and the house of his father should walk before him for ever thence some conclude that it was not without Gods appointment that the high Priesthood was removed to the house of Ithamar and that because the high Priests of Eleazars familie had some way provoked God by their evil wayes in the dayes of the former Judges As for Elies two sonnes Hophni and Phinenas it is expressely inserted here that they were then in Shiloh when Elkanah used yearly to go up thither to sacrifice to intimate thereby the wisdome and pietie of Elkanah who would not neglect his dutie in going up thither with his sacrifices according to the rule of Gods Law because of the horrible wickednesse of these wretches who were of chief sway amongst the Priests that attended the service of the Tabernacle no though others stumbled so at their lewdnesse that chap. 2.17 they abhorred the offering of the Lord yet Elkanah would not do so but went up yearly at the appointed feasts to the house of God though Hophni and Phinehas were there Vers 4. He gave to Peninnah his wife and to all her sonnes and daughters portions That is portions of the peace offerings which he offered to the Lord the fat onely of the peace-offerings was burnt upon the altar the right shoulder and the breast was given to the Priest and the remainder of the sacrifices were for the offerer to eat and those that belonged to him of this therefore Elkanah gave portions to Peninnah and her children according to the ancient manner of feasts of which see Gen. 43.34 Vers 5. But unto Hannah he gave a worthy portion for he loved Hannah c. Peninnah had a great share as having many children for she and her sonnes and her daughters had each of them severall portions whereas Hannah being but one was to have but a single portion But her husband therefore because he loved her dearly as being a gracious woman and withall of a meek and quiet melting disposition that she might not be discouraged took care that her one portion should be the larger and better a double portion as some read it and happely of the choice and best of the sacrifices Vers 6. And her adversary also provoked her sore c. This her adversary was Peninnah as indeed where one man contrary to the Ordinance of God hath two wives they must needs be adversaries as being corrivalls in his love and live in continuall variance one with the other and she provoked her sore to make her to fret because the Lord had shut up her wombe That is she provoked her purposely to make her vex and disquiet her self and that by upbraiding her with her barrennesse as an effect of the Lords displeasure Now this is added here as a second reason why Elkanah gave Hannah such a worthy portion It was not onely because of the singular love he bare to her but also because he saw that Peninnah vexed her and so he was the more carefull to comfort her and chear her up Vers 7. And as he did so yeare by yeare when she went up to the house of the Lord so she provoked her c. That is whereas Elkanah did this yearly to chear Hannah Peninnah was hereby rendred the more ready to vex her Now this petulancy of Peninnah in provoking Hannah by upbraiding her with her barrennes is hereby much aggravated that she did not forbear at those times when they went up to pray and offer sacrifices to the Lord. See Mat. 5. And withall it implies that she upbraided her with the fruitlessenes of her seeking to God so earnestly at those times for a child Vers 9. So Hannah rose up after they had eaten in Shiloh and after they had drunk That is after Elkanah and his family had eaten and drunk together with whom Hannah sat It may be indeed that Hannah upon her husbands words vers 8. did eat a little yet it is most probable that she did neither eat nor drink for besides what she said afterward to Eli vers 15. I have drunk neither wine nor strong drink it seems to have been against the expresse letter of the Law for any body to partake of these holy feasts whilst they were in sadnesse and heavinesse of spirit Deut. 12.7 And there you shall eat before the Lord your God and ye shall rejoyce in all that ye put your hand unto ye and your housholds Levit. 10.19 And Aaron said unto Moses Behold this day have they offered their sinne offerings and their burnt offerings before the Lord and such things have befallen me and if I had eaten the sinne offering to day should it have been accepted in the sight of the Lord Now Eli the Priest sat upon a seat by a post of the Temple of the Lord. That is of the Tabernacle for as Solomons Temple is sometimes called a Tabernacle Jer. 10.20 My Tabernacle is spoyled and all my cords are broken so the Tabernacle is here called the Temple of the Lord. But yet it seems too that the Tabernacle was at this time within some house built for that purpose in Shiloh and hence there is mention here of a seat by a post where Eli sat and afterwards of doores chap. 3.15 And Samuel lay untill the morning and opened the doores of the house of the Lord whereas the Tabernacle had neither gates nor posts nor seats before it but onely a vail that was hung up at the entring into it Exod. 26.36 Vers 11. And she vowed a vow and said c. To wit as it followeth afterwards that if the Lord would give her a man-child she would give him unto the Lord all the dayes of his life and that he should be
bring the following judgement upon them or rather that this was an extraordinary act of devotion whereto the Priests were led by reasons grounded upon this strange and extraordinary work which God had wrought and perhaps also by a speciall instinct of Gods Spirit and is not therefore to be judged of according to the rules of other ordinary burnt offerings They considered that these kine had been given up by the Philistines to the service of the Lord in bringing home the Ark and that having been employed in so sacred of service it was not fit they should be imployed to any other use or much lesse that they should be sent back to the Philistines again and therefore they resolved by this way of an extraordinary burnt-offering to yield them up to the Lord by whose all-ruling providence they were so miraculously swayed to bring back the Ark unto that place And indeed had they sinned in offering these kine for a burnt-offering why should not this be mentioned vers 19. as the cause of Gods displeasure against them as well as their looking into the Ark. Vers 15. And the Levites took down the Ark of the Lord c. That is the Priests who were of the tribe of Levi for Bethshemesh as is before noted was one of the Priests cities Josh 21.16 nor was it lawfull for the Levites to touch the Ark Num. 4.15 And when Aaron and his sonnes have made an end of covering the Sanctuarie and all the vessels of the Sanctuarie as the camp is to set forward after that the sonnes of Kohath shall come to bear it but they shall not touch any holy thing lest they die Vers 18. And the golden mice according to the number of all the cities of the Philistines belonging to the five lords both of fenced cities and of countrey villages c. That is according as all the cities and villages of the Philistines were divided into five parts and were under the command of their five great lords each of those cities before mentioned being the mother citie in each division so accordingly there were five golden mice given as was said before vers 4. and that in the name and happely at the charge not of the mother-cities onely but of all the severall circuits or provinces that belonged to them because all had been punished with that plague of mice which were sent amongst them even all the land of the Philistines unto the great stone of Abel that is mourning so called doubtlesse because of the peoples lamentation vers 19. as upon a like occasion the floore of Atad where the sonnes of Jacob with the Egyptians mourned for the death of Jacob was called Abel-mizraim Gen. 50.11 that is the mourning of the Egyptians Vers 19. And he smote the men of Bethshemesh because they had looked into the Ark of the Lord. It was not lawfull for any but the Priests no not the Levites who carried it to look upon the Ark bare and uncovered Num. 4.20 But they shall not go in to see when the holy things are covered lest they die It was therefore sufficient to render the people obnoxious to the judgement that fell upon them if we suppose that it came covered from the Philistines and they uncovered it to look upon it or that it came uncovered and they took libertie without any fear or reverence to stare and gaze upon it But yet the words seem to import that they proceeded further even to look into the Ark either merely out of curiositie or perhaps to see whether the Philistines had not put any thing into it or taken any thing out of it onely I see not how so many could offend in this kind Even he smote of the people fiftie thousand and threescore and ten men That is of them and of the people together that came flocking from all parts to see the Ark there were slain fiftie thousand and threescore and ten men It were much that there should be so many found in so little a citie as Bethshemesh was but amongst those multitudes that might come from all parts to see the Ark there might well be fiftie thousand and threescore and ten slain Vers 21. And they sent messengers to the inhabitants of Kirjath-jearim c. Pretending happely that their citie of Bethshemesh was not a place of such safetie for the Ark to be in as Kirjath-jearim was they sent to the inhabitants of Kirjath-jearim to desire them to fetch the Ark thither The Philistines say they have brought again the Ark of the Lord come ye down and fetch it up to you CHAP. VII Vers 1. ANd the men of Kirjath-jearim came and fetcht up the Ark of the Lord c. Three particulars are here related concerning this removall of the Ark. The first is that it was fetcht up from Bethshemesh by the men of Kirjath-jearim a citie in the tribe of Judah not farre from Bethshemesh called formerly Baalah and Kirjath-Baal Josh 15.9 60. and 18.14 Now this being none of the cities of the Priests who onely might touch the Ark though it be said that the men of Kirjath-jearim fetcht up the Ark yet thereby is meant onely that they came up to have it carried to their citie and attended it when it was removed for they were doubtlesse priests either of Bethshemesh or of some other place that carried the Ark. Notwithstanding the men of Bethshemesh were smitten for looking into the Ark chap. 6.19 yet the men of Kirjath-jearim did not oppose the removing of it to their citie but themselves fetched it thither no doubt with much joy and that because they knew that it was not the presence of the Ark amongst the men of Bethshemesh but their unreverend carriage of themselves in gazing upon the Ark or looking into it that was the cause of their miserie The second thing related is that they brought the Ark into the house of Abinadab in the hill It is likely that Abinadab was a man of singular holinesse and perhaps as some hold a Levite too but yet the reason which the text implies why his house was chosen for the keeping of this sacred treasure is this that it was in the hill to wit first because high places were in these times in great request and judged fittest for holy employments and secondly because it might be a place of strength and so of safetie for the Ark to be kept in whence it was that the Ark was kept there till Davids time when it was fetched away from thence 1. Chron. 13.6 7. And David went up and all Israel to Baalah that is to Kirjath-jearim which belonged to Judah to bring up thence the Ark of God the Lord. And they carried the Ark of God in a new cart out of the house of Abinadab Indeed in 2. Sam. 6.3 it is said that the Ark was brought out of the house of Abinadab that was in Gibeah but by Gibeah there is meant the hill as it is translated there in the margin of our Bibles
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
was certainly given them at Shittim it could not be given them when they came to Jordan where they lodged onely one night as it is said here and then passed over the next day and must needs therefore be given them before the spies came back if Joshua went away from Shittim the very next morning after their return But now because it is very improbable that Joshua would appoint the people to prepare to passe over Jordan within three dayes when as yet he could not tell whether the spies would return within that time or no neither was it to any purpose to send them if he had not resolved to wait for their return that according to the information they should give him they might order their journey therefore I conceive rather that the drift of these words is onely to shew that when they removed from Shittim to Jordan Joshua rose early in the morning that day to dispose of all things for their intended journey and not that it was early the next morning after the spies returned And so in this order I conceive those things were done which are here related First after the return of the spies the people being much encouraged by the tidings they brought Joshua commanded the Officers of the people as is noted before chap. 1.10 11. saying Passe through the host and command the people saying Prepare you victuals for within three dayes ye shall passe over this Jordan Secondly when the people had according to this direction made provision for their journey Joshua rose early in the morning and they removed from Shittim and came to Jordan And then thirdly the three dayes being expired after which they had been told they should passe over Jordan and that was the very day it seems when they were come to Jordan Joshua again sent the officers through the host to give direction to the people how they should follow the ark the next day in passing over the river Jordan and this is that which follows in the next verse And it came to passe after three dayes that the officers went through the host c. Vers 3. When ye see the Ark of the covenant of the Lord your God and the Priests the Levites bearing it c. See the note upon Numb 4.15 Vers 4. Yet there shall be a space between you and it about two thousand cubits by measure c. As near as they could guesse by their eye and two thousand cubits was a thousand yards of our measure But why were the people enjoyned in following the ark as it was carried by the Priests before them to lead them over Jordan to keep so farre behind it I answer first That all Expositours do joyntly agree that this was partly to teach them to fear the Lord their God of whose presence amongst them the ark was a signe But secondly another reason is here rendred in the following words Come not near unto it that ye may know the way by which ye must go for ye have not passed this way heretofore The meaning whereof is somewhat questionable for there are some that conceive of these words thus to wit That they were enjoyned to keep thus farre behind the ark to the end they might all the more commodiously see the ark when the Priests went with it into the river Jordan and how the waters of the river were divided before them and so might know the way by which they were to go But I see not how their being two thousand cubits behind the ark could be an advantage for the seeing of this and not rather a hinderance unlesse we suppose that being so farre behind the ark they were upon the asscent of a hill which led down to the river Jordan from whence they might behold how the Priests went on with the ark and entred the river Better therefore I conceive these words may be understood thus Come not near unto it that ye may know the way by which ye must go That is that the Priests bearing the ark may discover a sure and safe passage for you through the river before you come near to enter into it Indeed when the river was divided before them there could be no question of seeing the way they were to go But as yet God did not make known to them the miracle he meant to work but held them as it were in suspence onely intimating the danger of this passage by commanding this distance betwixt the ark and them to the end the Lord by the ark which went before them might find out a safe way for them before they might offer to set a foot in the channel And thus this foregoing apprehension of the danger of the passage might make them with the more admiration and thankfulnesse acknowledge the mercie of the following miracle Vers 5. And Joshua said unto the people Sanctifie your selves c. To wit by endeavouring to bring your hearts to a holy temper vvith all faith and reverence and admiration to observe the great works which God will do for you and happely also by those Legal rites of washing their clothes and keeping themselves apart from their wives formerly likewise enjoyned at the giving the Law See Exod. 19. ver 10. and 15. Vers 7. This day will I begin to magnifie thee in the sight of all Israel Herein was Joshua a type of Christ whom God magnified at his first entrance upon the publick discharge of his Office to wit at his baptisme Mat. 3.16 17. And Jesus when he was baptised went straightway out of the water and lo the heavens were opened unto him and he saw the spirit of God descending like a dove and lighting upon him And lo a voice from heaven saying This is my beloved sonne in whom I am well pleased as he did also afterwards by his many miracles for he was a man approved of God amongst them by miracles and signes and wonders which God did by him in the midst of them Acts 2.22 Vers 8. When you are come to the brink of the water of Jordan ye shall stand still in Jordan This is meant onely of a little stop the priests were to make upon their first setting their feet into the waters of Jordan which had at that time overflowed the banks vers 15. namely till thereupon the Lord had miraculously divided the waters and opened a fair passage for them and the people to go through For that being done the priests went immediately forward with the ark upon their shoulders into the midst of Jordan And then indeed they stood still there till all the people were gone over as it is afterwards expressed vers 17. And the priests that bare the ark of the Covenant of the Lord stood firm on dry ground in the midst of Jordan and all the Israelites passed over on dry ground untill the people were passed clean over Jordan Vers 10. He will without fail drive out from before you the Canaanites and Hittites c. See the note upon
Deut. 7.1 Vers 12. Now therefore take ye twelve men out of the tribes of Israel out of every tribe a man Here it is not expressed for what imployment these twelve men were to be chosen but Chap. 4.2 we are told for what service it was namely to take twelve stones out of the midst of the river and to set them up in Gilgal as a memoriall of this miraculous passage For that they are the same here spoken of seems implyed chap. 4.4 where it is said at the second repeating this charge that Joshua called the twelve men whom he had prepared to wit before they passed over Jordan Yet the giving the charge here may also happely implie that the same twelve men were also to go along with the Priests that they might be the more present eye-witnesses of this miraculous work of Jordans dividing Vers 13. Assoon as the soles of the feet of the Priests that bare the ark of the Lord the Lord of all the earth c. Here Joshua makes known to the people the miracle that God intended to work to give them entrance into the land of Canaan namely that the Lord would divide the waters of Jordan before them that so they might passe over on drie land And observable it is that in relating this to them first he particularly informs them that this should be done at the very first setting of the Priests feet that bare the ark in the waters of Jordan thereby to assure them both that it was the Lord their God of whose presence the ark was a signe by whose almighty power the waters should be divided and likewise that the Lord did this for them because of the Covenant which he had made with them whence that is so often repeated vers 11. and again vers 14. that it was the ark of the Covenant that passed over before them And secondly that they might not question the Lords doing of this he puts them in mind of the Lords sovereigne power in ruling and governing the whole world under this Title the Lord of all the earth Assoon saith he as the soles of the feet of the Priests that bare the ark of the Lord the Lord of all the earth shall rest in the waters of Jordan the waters of Jordan shall be cut off c. Vers 15. For Jordan overfloweth all his banks at the time of harvest To wit of barly-harvest which was in that hot countrey in their first moneth called Abib or Nisan the moneth wherein the Passeover was kept as is evident Levit. 23.10 where it is said that at the feast they were to bring a sheaf of the first-fruits of their harvest unto the Priest and therefore we find it elsewhere so expressed 1. Chron. 12.15 These are they that went over Jordan in the first moneth when it had overflown all his banks And indeed observable it is that the Lord brought his people into the land of Canaan in harvest time just when it was ready furnished with the fruits of the earth that were to be for their provision and store the following yeare As for Jordans overflowing his banks at this time either it was the nature of this river so to do or else it was as some conceive because the sunne growing hot at this time of the yeare great streams of water came running down from the mountains about Jordan by reason of the melting of the snow that lay there and so caused the river to overflow his banks But however the reasons why this clause is here inserted we may conceive to be these First to shew how God did herein trie the faith of the Israelites seeming herein as it were to oppose their entrance into the land Secondly to shew the necessitie of the miraculous dividing of the waters of Jordan because by reason of this inundation of the waters they could not passe over the foords as at other times Thirdly to shew how the feet of the Priests could touch the brim of the waters as is said in the foregoing words before they came at the chanell in a place convenient for them to stand on awhile it was because Jordan at that time overflowed his banks Vers 16. The waters which came down from above stood and rose up upon an heap c. The meaning of the first clause of this verse concerning the waters above the place where Jordan was divided is not much questioned by expositours all in a manner making this to be the meaning of them that those upper waters stood firm as a wall swelling continually and rising up higher and higher even as farre backward as from the citie Adam that is besides Zaretan unto the place where the Israelites passed over and that by reason of the successive coming down of the waters from above and their stay in that place where they were bounded and barred up by the Almighty power of God But now the second clause which speaks of waters beneath the place where the river was divided and those that came down towards the sea of the plain even the salt sea failed and were cut off is somewhat more questionable and that because some by the failing and cutting off those lower waters understand onely this that they rolled a little way toward the salt sea till there was a space broad enough for the people to go over and then not being supplied still as before by the waters from above failed and were cut off from the upper waters and there stood on a heap vers 13. and so the ground lay bare for the Israelites to passe over But then others again by the failing and cutting off those waters understand that those lower waters after they were divided from those that were above passing away by degrees toward the dead sea they failed and were cut off for want of a supplie from above and so the whole channell down toward the sea was left quite without water And this I conceive is most agreeable to the words of the Text. Vers 17. And all the Israelites passed over on drie ground untill all the people were passed clean over Jordan That is the waters of Jordan being thus divided the whole people of Israel went quietly over there being no body on the other side to withstand them which is indeed very observable It hath alwayes been the constant policie of all nations to guard the rivers through which the enemie must passe into their countreys because there they have a great advantage over them to hinder their entrance into their land and how was it then that the Canaanites had not then set a guard upon these foords of Jordan I answer Sure because they were confidently perswaded that the Israelites could not have passed over by reason of the overflowing of Jordan at that time or else because God had stricken them with such a fear and trembling of heart that they durst not stirre out of their walled cities or else because he had infatuated them and deprived them of that wisdome
time the Lord said unto Joshua Make thee sharp knives and circumcise again the children of Israel the second time In this charge which the Lord gave to Joshua for the circumcising of the children of Israel to wit those that were born in their travels through the wildernesse who had not been hitherto circumcised there are many things questionable as first the time when this charge was given to Joshua it is said here that at that time the Lord said unto Joshua Make thee sharp knives c. which hath manifest relation to that which went before but may be meant either that God gave them that charge on the tenth day of the first moneth mentioned in the former chapter vers 19. presently after they were passed over Jordan and indeed later then so this charge could not be given for they were doubtlesse circumcised on the eleventh day the very next day after their passing over Jordan or else the anguish of their cutting which used to be greatest on the third day after circumcision Gen. 34.25 could not be in any good measure over on the fourteenth day at even when they were to celebrate the Passeover or else in a larger extent namely that at that time when God gave them directions for their passing over Jordan and those other things formerly related he gave them also this charge that when they were passed over Jordan they should circumcise those of the people that were as yet uncircumcised and this may be thought the more probable first because then they might have the more time to provide the sharp knives here mentioned and secondly because then they might take order for the circumcising those of the two tribes and a half whom they had left behind them on the other side Jordan as likewise for their celebrating the Passeover who in all probability were not left uncircumcised when the rest of their brethren were circumcised Secondly what these knives were which Joshua was appointed to prepare for this service The word in the Originall is translated by some knives of edges or sharp knives and by others knives of flints for the word will bear both translations and accordingly some concieve that Joshua was here enjoyned to make so many sharp flints or knives of flints as were requisite for this service and that because this tended the better to shadow forth our circumcision by Christ who is our rock and others again conceive that he was onely to provide knives or rasours well sharpned wherewith to circumcise them indeed 1. because in the first institution of circumcision we find no such thing prescribed as that it should be done with stones and 2. because it cannot be well conceived how knives of flints for the speedy circumcising of so many hundred thousand men could be on such a sudden purposely made therefore I conceive that the sharpning or at least the getting in a readinesse so many knives exactly sharpned is all that was here enjoyned Joshua Thirdly why the Lord commanded this to be done immediately upon their entrance into Canaan of which these reasons may be given to wit 1. because being come to Gilgal where the camp continued many years and so not being to remove from one place to another as they had done formerly at the removall of the cloud they had not that reason to forbear circumcision now which they had before 2. that this might signifie to them that it was by virtue of that covenant which God had made with their fathers whereof circumcision was the outward seal that they were now put into possession of the land of Canaan and might the more courageously encounter the inhabitants having received this badge of their adoption the signe of circumcision 3. that God might hereby make triall of their faith and indeed a very hard triall it was if it be well considered All that were the flower and strength of their armies were now to be circumcised to wit all that were born since their coming out of Egypt and that was all under fourty years of age and when they lay sore of their circumcision how easie a matter it had been for their enemies after the routing of those of the more aged that were not now circumcised to have come upon the rest and to have cut all their throats we may see by the slaughter which the two sonnes of Jacob Simeon and Levi made amongst the Shechemites when they lay in the same condition Gen. 34.25 26. So that nothing could be more dangerous then that which God now enjoyned them Had this been done when they were on the other side Jordan where the inhabitants were already destroyed it might have been done farre more safely and securely but now when they were hemmed in by the river Jordan in the land of their enemies to weaken themselves so farre that if they should come suddenly upon them as they had reason to expect they could be no way able to make any resistance this was all one in the sight of reason as if they had been commanded to bind one another hand and foot that the people of the land might come upon them and massacre them all And thus I say the Lord made triall of their faith to wit whether in confidence of his protection they would do whatever he enjoyned them though it seemed never so perillous in the judgement of their own reason 4 because on the fourteenth day of this moneth at even they were to eat the Passeover of which none might eat that were uncircumcised Exod. 12.48 No uncircumcised person shall eat thereof Yea when they were once in possession of the land of Canaan they were to observe all the precepts of the ceremoniall Law exactly Deut. 12.8 9 10. and circumcision was the seal of the covenant whereby they were bound to the keeping of these Laws whence it is that the Apostle saith Gal. 5.3 that every man that is circumcised is a debter to the whole Law But last of all it may be questioned why the circumcising of the Israelites given now in charge to Joshua is called circumcising them again the second time And to this I answer that the reason of this is not because those that had been circumcised before were to be now circumcised again for that could not be but because this ordinance of circumcision which had been for some years omitted was now to be put in practise again Circumcise again the children of Israel the second time That is set on foot again the use of the Sacrament which had now been forborn and intermitted these fourty years The first time of circumcising was from the time that it was first enjoyned Abraham unto their coming out of Egypt since then they had not used it and thence is it that Joshua is commanded to begin again that holy rite the second time Vers 3. And Joshua made him sharp knives and circumcised the children of Israel at the hill of the foreskins That is according as God had commanded Joshua took order
answered c. and her father his father in law in severall places Why Bethlehem from whence this Levite had his concubine is called Bethlehem-Judah See in the note chap. 17.7 Vers 2. And his concubine plaid the whore against him went away from him unto her fathers house c. It seems upon some discoverie of her whoredome or at least some suspition the Levite had of it there arose some quarrell betwixt him and his concubine and thereupon she left him and went home again to her fathers house who was too ready to entertain her The sad effects that followed upon this Levites taking a concubine makes it manifest that even in those times though it were an ordinary thing amongst all sorts of men even amongst the Levites to have concubines yet God was not pleased with it from the beginning it was not so saith our Saviour Matth. 19.8 Vers 3. And her husband arose and went after her to speak friendly unto her and to bring her again having his servant with him and a couple of asses To wit to carrie their provision and happely that both himself and his concubine if she would return with him might sometimes ease themselves by riding as occasion served Vers 11. Come I pray thee and let us turn in unto this citie of the Jebusites and lodge in it For though the children of Judah had taken from the Jebusites that part of Jebus that is Jerusalem which was in their tribe chap. 1.8 The children of Judah had fought against Jerusalem and had taken it and had smitten it with the edge of the sword yet out of that part which belonged to Benjamin on which side the Levite was now travelling the Jebusites were not wholly expelled chap. 1.21 The children of Benjamin did not drive out the inhabitants of Jerusalem but the Jebusites dwell in Jerusalem with the children of Benjamin unto this day Vers 14. And the sunne went down upon them when they were by Gibeah which belongeth to Benjamin There was a Gibeah in the tribe of Judah Josh 15.57 to distinguish this from that it is here called Gibeah which belongeth to Benjamin and else where Gibeah of Saul 1. Sam. 11.4 it is thought to be the same which Josh 21.17 is called Gebah which was a citie given to tho Priests the sonnes of Aaron Against which it makes nothing that here it is said vers 16. the men of the place were Benjamites for the priests did not dwell alone in such cities though they were the lords and owners of them Vers 15. And they turned aside thither to go in and to lodge in Gibeah Though it were a pious resolution in the Levite rather to chose to lodge in Gibeah then in Jebus and that because Jebus was a citie wherein the idolatrous and uncircumcised Jebusites dwelt yet this proved fatall both to him and his as the best counsell may have the worst successe and that because there is a secret over-ruling hand of God that may by this means bring about what he hath determined for the punishment of some other sinnes which we mind not Vers 16. And behold there came an old man from his work out of the field at even which was also of mount Ephraim Though he were an old man yet he followed his work in the field and that untill the even which is doubtlesse noted to his praise As for that last clause that he was also of mount Ephraim that no doubt is expressed to intimate that this amongst other things made the old man the readier to entertain the Levite when he heard him say vers 18. that he was of mount Ephraim too Vers 18. But I am now going to the house of the Lord. The Tabernacle at this time was in Shiloh Josh 18.1 and Shiloh was in the tribe of Ephraim either therefore there the Levites dwelling was or else he meant first to go to the house of the Lord to do his service there and then afterwards to passe forward on his journey homeward However it is probable that he mentions his going to the house of the Lord that he might know him to be a Levite Vers 22. Behold the men of the city certain sonnes of Belial beset the house round about c. A like fact to this we have formerly related concerning the Sodomites of which see the note Gen. 19.4 as for this term Sonnes of Belial see Deut. 13.13 Vers 24. Behold here is my daughter a mayden and his concubine them I will bring out now c. See the note Gen. 19.8 Vers 25. So the man took his concubine and brought her forth unto them and they knew her c. In the foregoing words it is said that when the old man the Levites host proffered these varlets his daughter a virgin and the Levites concubine thereby to take them off from that unnaturall uncleannesse wherewith they meant to satisfie their lust upon the Levite himself the men would not hearken to him yet when immediately by the Levites means his concubine was indeed brought out unto them and left amongst them they fell upon her and defiled her and that in such an outrageous barbarous manner that she died of it which was doubtlesse because having once an object for their lust in their power they could not forbear and so forgetting their former resolutions they laid hold on her and abused her in a most inhumane and execrable manner Vers 26. Then came the woman in the dawning of the day and fell down at the doore of the mans house c. That is she fell down dead at the doore of the mans house and there lay till break of day when her husband going forth to see what was become of her found her dead and thus though her husband had pardoned her whoredome yet God punished it and that too with her own sinne adulterie was her sinne and adulterie was her death she had dealt treacherously against her husband one would not satisfie her but she exposed her self to the lust of a stranger and now she was abused to death by the lusts of so many barbarous wretches whom she knew not that by so abusing her they murdered her Vers 27. And her hands were upon the threshold This is added to implie the reason of that which follows why the Levite spake to her to rise vers 28. And he said unto her Vp let us be going to wit because she lay in such a manner her hands laid upon the threshold under her head as if she had been asleep Vers 29. He took a knife and laid hold on his concubine and divided her together with her bones into twelve pieces and sent her into all the coasts of Israel That is to each of the twelve tribes a piece for to the tribe of Levi that was dispersed through all the land there was none sent and this was done that the fight of her dead limbs might affect them the more and stirre them up to be the more zealous for the punishment
a Nazarite which she expresseth in the last clause of this verse and there shall no rasour come upon his head Indeed being by birth a Levite the Lords he was without her vow as being one of that tribe whom God had separated from the rest of the people for his speciall service but then we must consider that many of the Levites were dispersed abroad in severall places of the land where their chief imployment was to teach and instruct the people and did not at least continually but onely at some set times when their course came attend upon the service of the Tabernacle and again that the Levites were not bound to the service of the Tabernacle till five and twenty or thirty years of age and were again exempted at fifty concerning which see the note Numb 4.3 either therefore the speciall thing intended in her vow was the consecrating him wholly to the service of the Tabernacle or else the time when he should begin to attend there that he should not stay till the usuall years of other Levites but should be brought thither and trained up there even from his child-hood and all that while continue under the strict vow of a Nazarite which ordinarily the Levites were not bound unto As for her power to vow this we must understand that she onely vowed to do what in her lay that it might be thus to wit the child being by no defect of body or mind unfit for Gods service and willing when he came to years of discretion to take upon him the vow and again her husband consenting thereto without which the womans vow was of no force Deut. 30.8 But if her husband disallow her on the day that he heard it then he shall make her vow which she vowed and that which she uttered with her lips wherewith she bound her soul of none effect and the Lord shall forgive her Indeed it is evident in the sequel of Samuels story that he did not alwayes continue in the Tabernacle chap. 7.16 And he went from yeare to yeare in circuit to Bethel and Gilgal and Mizpeh and judged Israel in all those places and hence it seems probable that after Samuel became Judge in Israel he was by speciall dispensation from God freed from this vow of his mother Vers 14. And Eli said unto her How long wilt thou be drunken put away thy wine from thee That is How long wilt thou carry thy self as a drunken woman How long wilt thou continue here in thy drunkennesse and profane this holy place thou art come into go home and sleep and rid thee of this distemper and then come with a penitent heart and make thy peace with God because he saw her stand so long together mumblimg with her lips after an unusuall manner and yet could not perceive that she was praying he perswaded himself she was drunk and thereupon did thus sharply chide her the rather happely inclining to this rash judgement because of some incomposednesse in the gesture of her body arising from the vehemency of a transported mind which at the same time he might also discern in her but especially because it was immediately after they were risen from eating and drinking before the Lord vers 9. Vers 15. And Hannah answered and said No my Lord I am a woman of a sorrowfull spirit c. Though Eli had most unjustly charged Hannah with drunkennesse yet we see with what meeknesse she seeks to clear her self of that fault by giving him to understand first that she was a woman of a sorrowfull spirit and therefore in a condition altogether unlikely to give her self to such excesse secondly that she had at present drunk neither wine nor strong drink and thirdly that she had been imployed in a duty for which she had been very unfit had she been drunk namely in prayng to the Lord I have saith she powred out my soul before the Lord for it is usuall in the Scripture to call prayer the powring forth of the soul to God as Psal 62.8 Trust in him at all times ye people poure out your heart before him and Lam. 2.19 Arise cry out in the night in the beginning of the watches poure out thine heart like water before the face of the Lord and that I conceive for these two reasons first because Gods servants are wont in prayer as his friends and favourites to discover all their sinnes and make known all their wants and griefs and cares and troubles and all the complaints and desires of their souls not hiding any thing from him and secondly because they do this too with much vehemency and earnestnesse their prayers come not from them sleepingly and dreamingly but are poured forth with strong affections and fervency of spirit Vers 16. Count not thy hand-maid a daughter of Belial c. See the note Deut. 13.13 Vers 17. Then Eli answered and said Go in peace That is be not troubled with that which I said for I see now that I was deceived neither let this affliction thou art in disquiet thy mind but repose thy self on the providence of God who no doubt will provide for thee as may be most for thy good Vers 18. And she said let thy hand-maid find grace in thy sight That is I desire that thou wouldest still continue this good opinion of me and still pray to the Lord in my behalf So the woman went away did eat and her countenance was no more sad Which was an effect of faith wrought in her by the spirit of God upon the prayer she had poured forth unto the Lord and the gracious encouragement she had received from the high priest whose words she entertained as if a promise had been made to her from heaven Vers 20. She bare a sonne and called his name Samuel That is asked of God whereof she gives the reason in the following words because saith she I have asked him of the Lord so that hereby it is clear that she gave him that name first to testifie the comfort she took in that she had obtained this sonne by prayer from the Lord though the having of a child a sonne after so long a time of barrennesse the taking away of her reproch and the stopping of her adversaries mouth were all blessings wherein she could not but much rejoyce yet that this sonne was given her as a return of her prayer was in her esteem above all these and secondly that this name of her sonne might put them continually in mind in what a singular extraordinary way he was given them of God that so she might be rendred thereby the more carefull to perform the vow she had made and her husband too having consented to it and that the child might be the readier to submit himself to the service of God in that strict way of a Nazarite according to that which his mother had vowed Vers 21. And the man Elkanah and all his house went up to offer unto the Lord the yearly sacrifice
and his vow That is some sacrifice which he had vowed to the Lord and what can we rather think this to have been then a vow of peace-offerings which he had vowed to give unto the Lord by way of thankfulnesse for this sonne which by his beloved Hannah the Lord had now given him Vers 22. She said unto her husband I will not go up untill the child be weaned c. Hereby it appears that Hannah had acquainted her husband with her vow and that he had consented to it Some Expositours question whether Hannahs keeping the child at home till he was weaned was not a transgression of the law but causelessely for first for that Law concerning the presenting the first born before the Lord which the Virgin Mary observed Luke 2.22 And when the dayes of her purification were accomplished they brought him to Jerusalem to present him before the Lord this concerned not the Levites but onely those first born that were to be redeemed and secondly for that Law concerning the appearing of all the males thrice a yeare before the Lord Exod. 23.17 three times in a yeare all thy males shall appear before the Lord God it was meant onely of those that were capable in some measure of joyning in the worship and service of God Hannah therefore was not bound to go up with her young child immediately and being not bound she chooseth rather to stay till he was weaned because it went against her to think of bringing away a child vowed to God after she had once brought him to the Tabernacle of the Lord resolving that after he was weaned she would then carry him and leave him there that he might continue in the service of the Lord for ever Concerning which see the foregoing note upon verse 11. Vers 23. Tarrie untill thou have weaned him onely the Lord establish his word This word of the Lord which Elkanah speaks of must either be the gracious answer which Eli returned to Hannah vers 17. Then Eli answered and said Go in peace and the God of Israel grant thee thy petition which thou hast asked of him which she took as a kind of promise sent her from heaven or rather the answer which God returned to her prayers by giving her a sonne which was all one at if a voice had come from heaven Hannah thy desire is granted and this word it is which he desires the Lord would establish she had not onely craved a sonne but also with this condition by way of vow annexed that he might live a perpetuall Nazarite consecrated to the service of God and in this he prayes that the Lord would perfect what he had begun or else it must be understood generally that God would perform what he had determined concerning this his sonne as taking it for granted that surely a child so miraculously given was determined for some great service Vers 24. She took him up with her with three bullocks and one ephah of floure There is mention afterwards of the sacrificing of one of these bullocks onely vers 25 And they slew a bullock and brought the child to Eli but it cannot be thence gathered that one onely was intended for sacrifices the other for other uses that one might be offered when they presented the child and delivered him up to the service of God which is therefore onely mentioned the other afterwards in other oblations or the one might be offered as a burnt offering the other for a peace offering As for the Ephah of floure which he carried also an ephah contained ten omers or tenth deales now the Law perscribing three tenth deales to be offered with a bullock Num. 15.9 Then shall he bring with a bullock a meat offering of three tenth-deales of floure mingled with half an hin of oyle nine tenth-deales of this ephah were for the three bullocks and the other tenth deale which was overplus might be intended for a voluntary meat-offering Vers 28. And he worshipped the Lord there This may be meâ—â—t of Eli that he blessed God for hearing both his and her prayer and for Hannah her voluntary consecrating her child to be a perpetuall Nazarite unto God but I rather conceive that it is meant of Elkanah he with Hannah brought the child to Eli vers 25. And they slew a bullock and brought the child to Eli. Hannah made known their errand to him and now it is added that he that is Elkanah worshiped the Lord implying thereby his assenting to that which Hannah had said and that he besought the Lord to accept the child and blesse him c. And Hannah prayed and said c. It is not improbable that Hannah joyned petitions at this time with her thanksgiving though the gratulatory part be expressed onely but however it is not improper to say she prayed when she praised God for this is a part of prayer Prayer being if generally defined a holy expression of our minds to God either by way of desiring any thing from him or by returning him thanks and giving him the glory of what he hath done 1. Tim. 2.1 I exhort therefore that first of all supplication prayers intercessions and giving of thanks be made for all men Col. 4.2 Continue in prayer and watch in the same with thanksgiving CHAP. II. Vers 1. MY heart rejoyceth in the Lord mine horn is exalted in the Lord c. In this song of Hannahs her drift is to set forth the praises of God by way of testifying her thankfulnesse for the great mercy he had shown to her in her sonne Samuel yet she doth not onely insist upon this particular but takes occasion from thence to set forth his infinite holinesse and wisdome and power and speaks of the marvellous works of his providence which he dayly doth in the world and of the manifold benefits both temporall and spirituall and eternall which he is alwayes ready to impart to his Church and people Indeed in the first words of the song she begins with that which God at present had done for her wherein we must note first that though she did doubtlesse rejoyce much in the child that God had given her yet the chief thing that cheared her heart was that the Lord by granting her request in giving her a sonne had discovered his love to her and the precious account that he made of her and therefore when she comes to set forth the ground of her joy she insists altogether upon her interest in God and his favour to her My heart rejoyceth in the Lord mine horn is exalted in the Lord secondly that by exalting her horn is meant the advancing of her power and glorie and the cheerfulnesse and joy of her spirit the metaphor is taken either from horn beasts whose power and beautie is chiefly in their horns and who being lustie and full of spirit do the more advance and lift up their horns as they go up and down or else from captains and souldiers who were wont in those times
that is the Lord shall rule the whole world and at the last day he shall judge all the inhabitants of the earth yea and that by the Messiah the Lord Christ his anointed King who though at first he shall live in a low and mean estate and condition yet when he hath finished the work of mans redemption he shall then be exalted above all principalities and powers and shall sit down at the right hand of his father all power shall be given him both in heaven and in earth he shall gather in his elect people among all nations govern them by his word and spirit and destroy all his and their enemies Thus I say it is generally thought by Interpreters that these words are a prophecie concerning Christ the Lords anointed yet in regard the kingdome afterward established amongst the Jews was a figure of the kingdome of Christ it may also be well understood of that Vers 11. And the child did minister unto the Lord before Eli the Priest This is repeated again vers 18. where it is also added that in his ministring before the Lord he was girded with a linen Ephod It is expressely said in the former chapter vers 24. that Samuel was carried by his parents to the Tabernacle and left there so soon as even he was weaned But we cannot possibly think that there was any service of the Tabernacle that at those years Samuel was able to do and therefore the meaning of this clause is onely that afterwards even whilest he was yet but a child de did such service in the Tabernacle as according to his years and strength he was capable of doing The Levites indeed did not enter upon the service of the Tabernacle till they were twentie five years old Levit. 8.24 But now Samuels case was extraordinary because by the speciall vow of a Nazarite he was even from his tender years consecrated to the service of the Lord and therefore we see even in his childhood he did wait upon the service of the Tabernacle to wit in such services as still by degrees he grew able to do as happely in locking and unlocking the doores of the Tabernacle in laying up and fetching out the vestments of the Priests and such like for that it was some ministerie in the Tabernacle that he was employed in is evident because vers 18. it is said that he wore a linen Ephod which was an holy garment in the doing of it We find not indeed in the law of Moses that there was any such linen Ephods appointed for the Levites but for the inferiour Priests onely the sonnes of Aaron Exod. 39.27 And they made coats of fine linen of woven work for Aaron and for his sonnes either therefore afterwards when the Tabernacle came to be settled in the land of Canaan it was ordered and that by divine authoritie that the Levites also should wear such linen Ephods when they attended upon the service of the Tabernacle or else Samuel was by speciall dispensation because of the Nazarites vow or some other reason appointed to wear this holy vestment which yet seems not so probable because it appears that this linen Ephod was so commonly worn by all that were employed in holy services that even David also when he danced before the Ark 2. Sam. 6.14 was girded with a linen Ephod However hereby I say it is clear that Samutl in his childhood and youth did attend upon the service of the Tabernacle in such services as he could then discharge and that before Eli the Priest that is according as he was ordered and directed by Eli who undertook the training of him up and upon whom he chiefly attended in the service he did Vers 12. Now the sonnes of Eli were sonnes of Belial they knew not the Lord. This is meant of the effectuall knowledge of faith so they knew not the Lord they had no lively knowledge nor apprehension of God They that have a floating knowledge in their brains of those things which they believe not in their hearts may be well said not to know that which by a speculative knowledge they understand well enough and so they that understand well enough those things which God hath revealed concerning himself either by his word or works if this their knowledge be not accompanied with faith and the fear of God and so though they know God yet they do not glorifie him as God Rom. 1.21 these men do not indeed know God they may say they know him but their own works may confute them for if they did indeed know him they would fear him and honour him as God They professe that they know God saith the Apostle concerning such men as these Tit. 1.16 but in their works they denie him being abominable and disobedient and unto every good work reprobate He that saith I know him saith S. John 1. John 2.4 and keepeth not his commandments is a liar and the truth is not in him and thus it is said here of the sonnes of Eli that they knew not the Lord Though they were Priests whose office it was to teach and instruct the people in the knowledge of God yet because they were wicked ungodly wretches sonnes of Belial concerning which expression see the note Deut 13.13 therefore they are said not to have known the Lord as upon the same ground the Prophet Hosea complained of the people of God in his time that there was no knowledge of God in the land Hos 4.1 And this is here inserted concerning the sonnes of Eli to intimate both the faith of Samuels parents in leaving him and also the singular grace of God in preserving him pure and incorrupt where there was such danger of infection by reason of these sonnes of Belial with whom he was to live Vers 13. The Priests servant came whilest the flesh was in seething with a flesh-hook of three teeth in his hand c. Concerning this flesh-hook see Exod. 27.3 The sinne of these sonnes of Eli here set forth was this first that not content with the breast and shoulder which onely were the Priests portion of the peace-offerings Levit. 7.31 32 33 34. they used to take out of that which was seething for the sacrifices as their customarie fees not having any Law of God for it all that their flesh-hook could take out and it is said that this they did not now and then but alwayes vers 14. So they did in Shiloh unto all the Israelites that came thither Again sometimes they would have this their overplus customarie portion before the flesh was seething that they might rost it yea before the fat was burnt directly against that Law Levit. 7.31 And the Priest shall burn the fat upon the altar but the breast shall be Aarons and his sonnes yea and perhaps before the fat was taken off which may be the reason why vers 29. they are said to have made themselves fat with the chiefest of the offerings Vers 18. But Samuel ministred before the Lord
being a child girded with a linen Ephod See the note above vers 11. Vers 19. Moreover his mother made him a little coat and brought it to him from yeare to yeare c. During his childhood when as yet he could do but little service in the Tabernacle his mother thought it requisite to supplie him with clothes the rather that she might yearly bring him some small pledge of a mothers love Vers 21. And the Lord visited Hannah so that she conceived and bare three sonnes and two daughters Thus for that one sonne which she had given to the Lord the Lord gave her three sonnes and two daughters more and that too immediately upon Elies blessing them to shew how powerfull the prayers are of such as Eli was vers 20. it is said Eli blessed Elkanah and his wife and said The Lord give thee seed of this woman for the loan which is lent to the Lord and then immediately after follows And the Lord visited Hannah so that she conceived c. Vers 22. Now Eli was very old and heard all that his sonnes did unto all Israel and how they lay with the women c. That is he heard both of the wrong they did unto all Israel in the matter of their sacrifices and likewise of that particular villanie of theirs in lying with the women that assembled at the doore of the Tabernacle of the congregation It is very hard to say what these women were with whom the sonnes of Eli committed this lewdnesse first some hold that they were certain devout women that withdrawing themselves from all worldly employments and secular affairs did give up themselves wholly to the service of God in the Tabernacle there to spend their time in fasting and prayer and other holy duties both day and night of which sort they say that prophetesse Anna was one of whom it is said Luke 2.37 She was a widow of about fourescore and foure years which departed not from the Temple but served God with fastings and prayers night and day secondly others hold that they were certain women that did assemble together in their turns some in one course and some in another for some services in the Tabernacle that were proper for them to do as washing and spinning and so had their abode for that purpose in some places adjoyning to the Tabernacle and did attend at the doore of the Tabernacle to receive directions from the Priests as there was occasion thirdly others say that they were the women that after child-bearing came to be purified according to the Law who being accompanied when they came with a great many of their neighbours and friends that went along with them it is therefore said that they assembled by troops as the word in the Original signifieth at the doore of the Tabernacle of the congregation and lastly others think that it is meant generally of all those women that in the forwardnesse of their zeal and devotion did flock together daily at the doore of the Tabernacle to offer sacrifices and to perform other duties of Gods worship and service and indeed considering that the same phrase is used concerning those women that came flocking in to bring their looking-glasses for the service of the Tabernacle at which time there could not be any such companies of women that had either consecrated themselves to the perpetuall service of God in the Tabernacle or that came up in their courses to be helpfull in their way to the ministers of the Tabernacle and that because the Tabernacle was not then built Exod. 38.8 And he made the laveâ— of brasse of the looking-glasses of the women assembling which assembled at the doore of the Tabernacle of the congregation I do the rather think it is meant of all such women generally as came in freely and frequently to serve God in the Tabernacle and that many of these were seduced by these varlets as they got opportunity of any privacy with them and drawn to lie with them and that in Gods house a wickednesse the more abominable too because they had wives of their own chap. 4.19 As for the mention that is here made of Elies age Now Eli was very old and heard all that his sonnes did c. I conceive there are two reasons why this is expressed first to intimate why he himself never took notice of these vilde pranks that his sonnes played being very aged and so not being able frequently to attend himself upon the service of the Tabernacle he never knew of these things till others told him of it and secondly as an aggravation of his affliction in the wickednesse of his sonnes that it fell upon him in his old age to heare such tydings of his sonnes would have been a burthen heavy enough to have been born when he was in his full strength but in his old age when the grassehopper is a burden as Solomon saith Eccles 12.5 to have such milstones fall upon him must needs crush him Vers 23. And he said unto them Why do you such things c. Thus he reproveth his sonnes for their sinnes but herein lay the sinne of Eli that knowing them guilty of such horrid abominations he thought it enough to reprove them and that so gently too Nay my sonnes for it is no good report that I heare c. For such villanies as these of his sonnes that were now discovered to him he could have done no lesse in justice then to have turned them out of the priesthood yea to have cut them off from the people of God and therefore instead of that just severity thus mildly to admonish them onely was certainly a grievous sinne and indeed it discovered plainly he had alwayes marred them with too much indulgence so that it is no wonder though the Lord were highly offended with him Vers 24. Ye make the Lords people to transgresse If we reade this clause as it is in the margin of our bibles Ye make the Lords people to cry out it is doâ—btlesse then meant of the complaints and outcries of the people against them for their abominable wayes but if we reade the words as they are in our text Ye make the Lords people to transgresse the meaning is that they did not onely sinne themselves but also caused the people to transgresse and so were guilty as much as in them lay of helping to destroy their souls also to wit partly in that they imitated their evil example and partly in that they forbore to bring their sacrifices to the Lord being offended at their ill managing those sacred services as is before noted verse 17. Vers 25. If one man sinne against another the Judge shall judge him but if a man sinne against the Lord who shall intreat for him That is though all the friends he hath should joyn together and intreat they shall not be able to make his peace This speech of Eli to his sonnes is somewhat difficult and is diversly expounded some understand it thus
that whereas when one man wrongs another the Judge or umpire chosen between may compose the difference and reconcile them together it is otherwise when a man wittingly maliciously and presumptuously sinnes against God for there all hope of pardon is denied there remains no more sacrifice for sinne that is for such a mans sinne Heb. 10.26 neither should such an one be prayed for 1. John 5.16 If any man see his brother sinne a sinne which is not unto death he shall ask and he shall give him life for them that sinne not unto death There is a sinne unto death I do not say he shall pray for it But this Exposition agreeth not with Eli his aim which was doubtlesse to winne his sonnes to true repentance and besides why should sinning against the Lord be here restrained to sinning against him maliciciously and with a high hand I rather therefore think that the drift of these words is onely to shew them what a grievous and dangerous thing sinne is especially such sinnes whereby God is immediately wronged and provoked that so he might scarre them from their evil courses to wit either because if God by his Judges punish offences against man he must needs be more severe when men rise against him or else because no mediation nor satisfaction by man can here take up the quarrell as may be done when the difference is between one man and another If one man saith he sinne against another the Judge shall judge him that is an Umpire may come and take up the controversie the partie may be adjudged to make satisfaction and there will be an end of the quarrell but if a man sinne against the Lord who shall intreat for him that is no mediation nor satisfaction of man can here make a mans peace no reconciliation can be here hoped for unlesse the sinner repenting of his sinnes do by faith in Christ turn to God So that herein also is implied the desperate danger of their condition who by kicking against the sacrifices did in a manner despise this onely means of their reconciliation with God Notwithstanding they hearkened not unto the voice of their father because the Lord would slay them That is because the Lord had determined to destroy them and so consequently not to give them grace to repent but to leave them to the stubbornesse of their own wicked hearts for though it be true that God wills not the death of a sinner Ezek. 33.11 As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turn from his way and live that is he desires not that sinners should perish but would rather that they should repent c. yet it doth not hence follow but that God may determine in a way of justice not to give any effectuall grace to such and such men as have grievously provoked him by their sinnes but rather to deliver them up to hardnesse of heart and so it was here for their sinnes God determined to destroy them and consequently to leave them to themselves and therefore it was no wonder though they minded not the reproofs and counsell of their father Vers 26. And the child Samuel grew on and was in favour both with the Lord and also with men This is here inserted first for the greater praise of Samuel who grew in grace even in these declining times and secondly especially to shew how God remembred mercie in the midst of judgement by raising up such a glorious instrument to be a stay to his poore people in those dismall times that were now coming upon them Vers 27. Did I plainly appear unto the house of thy father when they were in Egypt in Pharaohs house to wit by choosing Aaron of whom Eli was descended to joyn himself with Moses for the deliverance of the Israelites when they were in bondage to Pharaoh in Egypt Vers 29. Wherefore kick ye at my sacrifice and at mine offering which I have commanded in my habitation and honourest thy sonnes above me c. In this clause first Eli and his sonnes are reproved for kicking against Gods sacrifices and offerings and they are said to kick at his sacrifices c. 1. because they seemed not pleased that God had so much and they so little of the sacrifices and offerings and therefore in a proud and scornfull manner took from the sacrifices for their own use what they pleased themselves and 2. because by their doing what they listed about Gods sacrifices and by carrying themselves as if they thought any thing that they were pleased to leave after they had served themselves good enough for Gods altar and generally by their profane and carelesse carriage of themselves in the sacred service whereto they could not have addressed themselves with too much reverence and fear they discovered what a sleight and base esteem they had of Gods sacrifices which was all one in effect as if they had trampled them under their feet and 3. because by their insolent and wilfull disobeying the law of the sacrifices which God had given them in charge they did as it were kick and spurn against God in his Ordinances And though Eli did not this but his sonnes onely yet because he did not restrain them from these evil practises and punish them for their wickednesse herein it is charged upon him as well as upon them Wherefore kick ye at my sacrifice c. and secondly Eli is reproved for honouring his sonnes above God and that because he was more carefull to please his children then to please God to keep them in their places then to vindicate Gods sacrifices from being polluted Vers 30. I said indeed that thy house and the house of thy father should walk before me for ever c. Because the taking away the high Priests place from Eli and his familie is not the onely punishment here threatned though the chief for the cutting off many of his posteritie from the inferiour priesthood is also included in the evil denounced against him in this place vers 31. Behold the dayes come that I will cut off thine arm and the arm of thy fathers house that there shall not be an old man in thine house therefore this which is here said of a conditionall promise formerly made which should now be reversed because the condition was not performed cannot be referred to any particular promise made to Eli or any decree of Gods concerning Eli that the high Priesthood should be continued in his line but to that promise made to Aaron and his seed in generall Exod. 29.9 Thou shalt qird them with girdles Aaron and his sonnes and put the bonnets on them and the Priests office shall be theirs for a perpetuall statute which is now reversed as concerning Eli his familie whom the Lord threatens to cut off in a great part from the priesthood given at first to Aaron and his seed Vers 31. Behold the dayes come that I will cut off
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
of Canaan is ascribed to Moses and Aaron First because they led the people from Egypt through the wildernesse and brought them unto the land which God had promised them and secondly because Moses put them in possession of that part of the land which was without Jordan and substituted Joshua in his place who afterward gave them the possession of the rest of the land But the chief thing intended is to put them in mind of Gods mercy in giving them that land without whom neither Moses nor Aaron nor Joshua could have done it Vers 9. And when they forgat the Lord their God he sold them into the hand of Sisera c. Samuel here calls the rebellion of the Israelites against God a forgetting of the Lord because if men did indeed think upon God as they ought to do they would not dare so to transgresse his commandments and thence it is also that David saith of wicked men that God is not in all their thoughts Psal 10.4 Vers 11. And the Lord sent Jerubbaal and Bedan and Jephthah and Samuel c. Some conceive that Jair is here called Bedan and that to distinguish him from that former Jair of whom Moses speaks Numb 32.41 and indeed there is one Bedan a Manassite mentioned 1. Chron. 7.17 Others again think that this Bedan was some Judge of Israel that is not mentioned in the book of Judges But the more common and I think the more probable exposition is that Samson is here meant and that he is called Bedan because he was of the tribe of Dan for Bedan signifieth in Dan or of Dan and Bendan signifieth the sonne of Dan. As for Samuels speaking of himself as of a third person it is usuall in the Scripture as we see Gen. 4.23 And Lamech said unto his wives Adah and Zillah Hear my voice ye wives of Lamech hearken unto my speech for I have slain a man to my wounding and a young man to my hurt He particularly puts them in mind of Gods delivering them by him because the deliverance which God had given them by him was best known to them and best served to condemn them for rejecting in his dayes that government which God had settled among them and that in part for fear of their enemies Vers 14. Then shall both ye and also the king that reigneth over you continue following the Lord your God That is God will not destroy you but you shall still continue a peculiar people to the Lord shrouded under his conduct and protection Vers 17. Is it not wheat-harvest to-day I will call unto the Lord and he shall send thunder and rain In Palestina thunder and rain in wheat-harvest was most unusuall whence is that of Solomon Prov. 26.1 As snow in summer and as rain in harvest so honour is not seemly for a fool and that Amos 4.7 And also I have with-holden the rain from you when there were yet three moneths to the harvest and I caused it to rain upon one city and caused it not to rain upon another city Now the rather did the Lord convince them of their sinne by this miracle because hereby they might see their folly both in rejecting the Lord such a mighty protectour who was able by thunder to destroy their enemies as they had seen formerly chap. 7.10 and likewise in rejecting Samuel who could by his prayers fetch down thunder and rain from heaven Vers 18. And the Lord sent thunder and rain that day To wit in some very extraordinary manner in so much that the people were not onely fully convinced hereby that they had sinned in desiring a king but were also afraid that by this terrible tempest they should have been destroyed whence is that in the following verse Pray for thy servants unto the Lord thy God that we die not Vers 20. And Samuel said unto the people Fear not That is despair not of Gods goodnesse and mercy Vers 21. And turn ye not aside for then should ye go after vain things which cannot profit nor deliver Idols may be the vain things here principally meant as Deut. 32.21 They have moved me to jealousie with that which is not God they have provoked me to anger with their vanities and Jer. 2.5 Thus saith the Lord What iniquity have your fathers found in me that they are gone farre from me and have walked after vanitie and are become vain but withall we may well understand it of every thing else wherein they should seek for help and happinesse having turned aside from following the Lord. Vers 22. For the Lord will not forsake his people for his great names sake That is because Gods name is called upon you and so it would not be for his glory to forsake you and indeed all the good which God doth for his Church and people is more for his own glory then for any good he sees in them Vers 23. Moreover as for me God forbid that I should sinne against the Lord in ceasing to pray for you They had desired him to pray for them vers 19. but the injury they had done him might make them fear he would not regard them the rather because the thunder he had prayed for might argue some displeasure conceived in him against them and therefore he assures them that he would not cease neither to pray for them nor to instruct them but saith he I will teach you the good and the right way Vers 24. Onely fear the Lord and serve him in truth c. As though he should say else my praying for you will do you no good CHAP. XIII Vers 1. SAul reigned one yeare and when he had reigned two years over Israel The first clause Saul reigned one yeare hath reference to the time when those things were done mentioned in the two former chapters when Saul by occasion of his victory over the Ammonites and his raising the siege of Jabesh-gilead was at Gilgal confirmed and solemnly inaugurated king of Israel then he had reigned one yeare to wit from the time that he was chosen and publickly declared king at Mizpeh chap. 10.24 and then the second clause And when he had reigned two years over Israel hath relation to that which is here related in this chapter to wit that a full yeare after his solemne inauguration at Gilgal when he had in all reigned two years then he began to raise an army of three thousand men as intending now to drive the Philistines out of those forts which they held in the land of Israel and to save the people from the cruell oppression of those their insulting enemies Vers 2. And the rest of the people he sent every man to his tent Having appointed the people to assemble themselves as at other times out of them he chose three thousand to be in arms with him and his sonne Jonathan and the rest he dismissed Vers 3. And Jonathan smote the garrison of the Philistines that was in Geba That is in Gibeah of Benjamin One main
But the Lord said unto Samuel Look not on his countenance c. To wit by a secret voice of his spiâ—it within him Vers 8. Then Jesse called Abinadab To wit after Samuel had told him that Eliab was not he whom God had chosen Vers 9. Then Jesse made Shammah to passe by Called also Shumma 1. Chron. 2.13 Vers 10. Again Jesse made seven of his sonnes to passe before Samuel Hereby it is manifest that Jesse had eight sonnes as it is also expressed chap. 17.12 Now David was the sonne of that Ephrathite of Bethlehem-Judah whose name was Jesse and he had eight sonnes c. though there be but seven mentioned 1. Chron. 2.13 14 15. because happely one of these died immediately after this and onely those are mentioned there that were men of fame in after-times for it hath no probability in it which some say that he had amongst these brought one of his grandchildren to Samuel since we see that as yet he had not brought David his youngest sonne Vers 11. And Samuel said unto Jesse Are here all thy children Jesse had omitted to bring his youngest sonne as concluding that it could not be he of all the rest whom God had chosen which was doubtlesse so ordered by the speciall providence of God that Samuel being brought to this demurre it might be the more evident that David was truely chosen of God Vers 13. Then Samuel took the horn of oyl and anointed him in the midst of his brethren That is amongst all the sonnes of Jesse Samuel by Gods appointment anointed David from amongst the rest of his brethren he was taken and anointed to succeed Saul in the kingdome The phrase is not unlike that Deut. 18.15 The Lord thy God will raise up unto thee a Prophet from the midst of thee of thy brethren c. The meaning is not therefore that his brethren stood about him when he was anointed For though it be evident that Samuel acquainted Jesse with that which God had commanded him to do and that he was an eye-witnesse of Davids anointing yet it is not likely that his brethren stood by and looked on when this was done and heard what Samuel said unto him who no doubt made it known to David why he anointed him as may seem to be implyed in that place 2. Sam 5.2 And the Lord said to thee Thou shalt feed my people Israel and shalt be a Captain over Israel For first though Jesse might be enjoyned secresie yet it is not likely that his envious brethren seeing him anointed by Samuel that famous Prophet should either not suspect any thing thereby or not blazon it abroad And to what end was Samuel sent so secretly under the colour of a solemne sacrifice if David were to be anointed so openly amongst so many witnesses that might publish it whereever they came secondly how can we think that Davids brethren had they known of Samuels anointing him would have used him so scornfully as after this they did chap. 17.28 And Eliab his eldest brother heard when he spake unto the men and Eliabs anger was kindled against David and he said Why camest thou down hither and with whom hast thou left those few sheep in the wildernesse I know thy pride and the naughtinesse of thine heart c. Surely they would never have used him with such scorn had they known he was anointed by Samuel yea though we should suppose what some affirm that they imagined that he was anointed to be a Prophet not a King Many Expositours indeed answer that either they understood not or believed not Gods purpose in the anointing of David But Samuel was a prophet of such fame in those dayes that me thinks such a solemne action of his should not so be sleighted And the spirit of the Lord came upon David from that day forward That is the Lord gave him an extraordinary measure of the gifts and graces of his holy spirit whereof his anointing was an outward signe and so he was moved and led on by the spirit of God to undertake great and noble enterprises such as was that of his killing the lion and the bear mentioned in the following chapter vers 34 35 36. Whence it was that he became so famous that Sauls Courtiers could say of him vers 18. that he was a mighty valiant man and a man of warre and prudent in matters Yea and besides it may well be that from that time forward he had also a spirit of prophecy and the gift of Poetry and Musick conferred upon him wherein he became afterward exceeding eminent Vers 14. But the Spirit of the Lord departed from Saul and an evil spirit from the Lord troubled him That is the Lord bereaved him of those gifts he had formerly bestowed upon him and then by degrees he began to be troubled with melancholly and frantick fits as is evident chap. 28.10.11 And that by means of an evil spirit sent from God for even the devils stirre not without Gods allowance Doubtlesse he was tormented with the terrours of an evil and guilty conscience oppressed with grief and sadnesse of heart for the losse of his kingdome and then Sathan making use of this distemper both of body and mind drove him into fits of phrensie and rage that he was for the time as one possessed with a devil He had preferred his own reason before Gods directions in the businesse of the Amalekites and so made an idole of his own wisdom and reason and now God deprives him of the use of his reason and brake as it were this his idole in pieces Vers 15. And Sauls servants said unto him c. That is his Physicians who were called to advise about this distemper of Saul Vers 16. And it shall come to passe when the evil spirit from God is upon thee that he shall play with his hand and thou shalt be well Not that Musicall sounds have any force to drive away devils but because they conceived that his sad heart his dead and pensive spirits which were the instruments of Sathans working might be cheared and revived hereby and his melancholly passions much allayed and so be the lesse subject to the devils operations And indeed so as they said it fell out vers 23. And it came to passe when the evil spirit from God was upon Saul that David took an harp and played with his hand so Saul was refreshed and was well and the evil spirit departed from him yet not so much I conceive through the virtue or naturall power of musick as by the speciall hand of God who was pleased extraordinarily to cause it thus to work upon Saul however herein we may well look upon David as a type of Christ who cast out many devils out of men possessed and now by the glad tidings of the Gospel doth daily cast them out of the hearts of naturall men and quiets those souls that are distempered with greif or fear working peace unspeakable in those that lie
all night David fled from Naioth in Ramah and came to Gibeah of Saul where Jonathan was Vers 2. And he said unto him God forbid Thou shalt not die It seems Jonathan knew nothing of all that Saul had done against David related in the former chapter at least he might think that if he had done any thing against David it was onely in some frantick fit and therefore was he thus confident that David had no such cause of fear as he deemed he had and that the rather too because of the oath his father had taken Chap. 19.6 And Saul sware as the Lord liveth he shall not die And because his father used to acquaint him with what he purposed to do My father saith he will do nothing either great or small but that he will shew it me c. Vers 5. Behold to morrow is the new moon and I should not fail to sit with the king at meat c. David fearing to venture himself in Sauls presence any more till he were better satisfied how he stood affected towards him doth here prescribe a way to Jonathan how this might be discovered namely that whereas the feast of the new moon was to be kept the next day at which time he used to sit with the king at the table he would absent himself for three dayes and if Saul should be highly enraged at this hereby Jonathan might know that his father intended some mischief to him and so was mad that he was disappointed of his purpose The feast David here speaks of when he was by their ordinary course to sit with the king at meat was doubtlesse a holy feast kept with the peace-offerings of the new moon festivitie as is evident vers 26. Where Saul concludes of Davids absence the first day that by reason of some legall pollution that had befallen him he absented himself He is not clean saith he surely he is not clean and observable it is that Saul as bad as he was yet was carefull to keep this feast of the new moon and to have his chief princes keep it with him To morrow saith David is the new moon and I should not fail to sit with the king at meat As for the three dayes wherein David saith he would absent himself But let me go that I may hide my self in the fields unto the third day at even this time was prefixed by David because sooner Jonathan might not be able happely to enform him how Saul took his absence from the feast For though the festivitie of the new moon lasted indeed but one day to wit the first day of the moneth Numb 28.1 Concerning which see the note there yet some kind of peace-offerings which were offered on that day to wit those that were offered for a vow or voluntary offering might be eaten not onely on the same day whereon they were offered but also the day following Levit. 7.16 Therefore it seems the feast that was begun on the new moon with their peace-offerings was continued the next day as is evident vers 27. And it came to passe on the morrow which was the second day of the moneth that Davids place was empty c. And so then the third was allowed for Jonathan to inform David how Saul was affected with his absence from the feast Vers 6. If thy father at all misse me then say David earnestly asked leave of me that he might run to Bethlehem c. It seems in Sauls absence they used to ask leave of Jonathan ere they left the Court especially at such a festivity as that of the New-moon was and therefore David desires Jonathan to say that David had asked leave of him that he might go and keep the New-moon feast with his kinred at Bethlehem Though David left Saul in a trance at Naioth chap. 19.23 24. yet he might be returned thence before this conference which David had with Jonathan at least he might suppose that he would soon come back again to Gibeah But how could he conceive that Saul would expect David sitting at his table in the feast of the New-moon as in former times when he had been forced so lately to flie for his life both from him and from his messengers sent to apprehend him chap. 19. I answer No doubt Saul perswaded himself that David would think that what he had done he had done onely in his fits of phrensie and that being now come again to himself he would be as farre from laying violent hands upon him as ever before Now though David were not so simply credulous as to think so but discerned his settled malice against him and verily believed that for all his prophecying at Naioth he would thirst after his bloud as formerly yet supposing rightly as it was that Saul in this his confidence and dissimulation would expect him at the feast the next day he adviseth Jonathan to observe how he would take his absence as concluding that thereby they might discern what his purposes were As for Davids appointing Jonathan by an untruth to excuse his absence in this doubtlesse David as the best are wont to do forgot himself Vers 8. For thou hast brought thy servant into a covenant of the Lord with thee That is a covenant made in the presence of God wherein God was invocated to bear witnesse against and to punish the party transgressing the covenant If there be in me iniquity slay me thy self c. It may be that David spake this to Jonathan as to one that had power under his father even to punish with death those that were liable to such a sentence Vers 10. Then said David to Jonathan Who shall tell me c. That is seeing it will not be safe for you to come to me nor yet to trust such a message with any of your servants how shall I know whether your father be enraged at my absence or no Vers 11. And Jonathan said unto David Come let us go out into the field Because he could not it seems speak his mind so freely to David in the place where they were without some danger of being over-heard therefore Jonathan desired David to go with him out into the field or rather in answer to the question David had propounded in the foregoing verse he invites him to go out with him into the field that there he might shew him how by the token of shooting his arrows he meant to inform him whether there were any cause why he should flee from his father or no Vers 13. The Lord be with thee as he hath been with my father That is the Lord advance thee to the kingdome as he did my father and make thee victorious over thine enemies as my father hath been Whether he had heard of Davids anointing either by David himself or any other it is hard to say most likely it is that he knew of the doom which Samuel had pronounced against his father and observing the speciall hand of God that was with
David should cut off the lap of his garment and yet Saul never feel him Vers 6. And he said unto his men The Lord forbid that I should do this thing unto my Master c. To wit when they provoked him to lay hands upon Saul ver 10. which indeed was a great proof of his sincerity that rather then he would do this he would venture the displeasing and enraging of all his followers who were like doubtlesse to be highly offended that he would wilfully neglect this opportunity to put an end to all their dangers and fears Vers 9. Wherefore hearest thou mens words saying Behold David seeketh thy hurt Thus David did with great wisdome cast the blame of Sauls violence against him rather upon Sauls wicked counsel and those flatterers about him that did daily incense him against David by their false slanders then upon Saul himself Vers 11. Moreover my father See c. David calls Saul father either because he had indeed married his daughter or because it was a title usually given to kings as the fathers of the people Vers 12. The Lord judge between me and thee c. Thus David referred his cause to God and hereby also it is evident that this it was that did comfort David against Sauls injuries and made him patiently bear the wrong he did him and restrained him at this time from avenging himself upon Saul namely that he considered that God was the judge of all and that he would therefore certainly plead his cause and take occasion sooner or later to revenge the injuries that he had suffered Vers 13. As saith the proverb of the ancients Wickednesse proceedeth from the wicked but mine hand shall not be upon thee By alledging this proverb David intimated first that a good man could not allow himself to do that which a wicked wretch would make no conscience to do secondly that though wicked men may counsel advise to do that which is evil yet a good man would not hearken to that counsel and thirdly that though unconscionable men deal wickedly with the righteous servants of God yet the righteous will not thence take liberty to deal wickedly with them So that summarily this is the drift of this proverb that no example nor perswasion nor provocation of wicked men should winne the servants of God to draw the same guilt upon themselves Vers 14. After whom dost thou pursue after a dead dog after a flea That is after a man of no estimation nor power one not worthy thy jealousies and fears but besides it may be that David had also respect in these words to his humble deportment of himself hitherto free from all ambition had he made a partie amongst the Nobles or Elders of Israel there had been some pretence of suspecting him but considering his lowly carriage of himself all the time he had been in Sauls court Sauls proceeding against him in that manner he did was as if a man should have come with an army of souldiers against a flea or against a dead dog Vers 22. And Saul went home But David and his men gat them up unto the hold Namely of Engedi vers 1. having found David and his men hemmed up in a cave it was much that Saul would overslip such an opportunitie to put an end to his fears but his conscience was strongly convinced and thereby God carried him away and hereby David found that his confidence in God manifested in the 57. Psalme was not in vain for that Psalme was penned as is most probable when he hid himself in this cave as we may gather from the title Michtam of David when he fled from Saul in the cave CHAP. XXV Vers 1. ANd Samuel died and all the Israelites were gathered together and lamented him c. Under Sauls government they had found what cause they had to respect Samuel and how much better it had been for them to have lived under a judge of Gods appointing then a king of their own choosing and therefore now they lamented Samuels death and buried him in his house in Ramah In Ramah Samuels father dwelt before him 1. Sam. 1.1 and there in the ancient buriall place of his family was Samuel buried And David arose and went down to the wildernesse of Paran Which bordered upon the south of the land of Judah not farre from the desert of Maon It seems Samuels death added to Davids fears he had lost him to whom he was wont to go for counsel and comfort and was like enough now to have more enemies and fewer friends and therefore now he was glad to flee to a wildernesse without the borders of Israels land Vers 2. And there was a man in Maon whose possessions were in Carmel and that man was very great c. Because Carmel was nearer to the wildernesse of Paran whither David was removed then Maon was therefore this is expressed concerning Nabal that though he dwelt in Maon yet his possessions were in Carmel and so there he sheared his sheep which was the occasion of Davids sending to him and indeed Maon Ziph and Carmel were all in the tribe of Judah not farre it seems asunder and therefore joyned together Josh 15.55 his great riches are here mentioned as an aggravation of his inhumanity towards Davids followers had he been a man of a mean estate he might have pleaded that he was not able to send relief to Davids six hundred men but being a man of so vast an estate he might have sent somewhat to David and his men and have been never the worse for it and therefore there could be nothing said by way of excusing him Vers 6. Peace be both to thee and peace be to thine house c. This modest manner of their seeking some relief from Nabal is therefore expressed to let us see that they spake nothing that could provoke him to answer them so bitterly and so churlishly as he did Vers 7. For we come in a good day give I pray thee whatsoever cometh to thine hand c. In these words For we are come in a good day Two reasons are imployed to move Nabal to satisfie their desire First because he had now provided a liberall feast out of which he might well spare them somewhat Secondly because it was a day of rejoycing at which times mens hearts are freer to give and so thence he concludes Give I pray thee whatsoever cometh to thine hand that is whatsoever thou thinkest good to bestow upon us Vers 9. They spake to Nabal according to all those words in the name of David and ceased These last words and ceased are added to imply that this before mentioned was all they said they were neither importunate nor insolent in their speeches but in a fair manner spake what David had given them in charge and then they had done Vers 10. There be many servants now adayes that break away every man from his master Herein covertly he upbraids David First for flying from the
David perceived that they had begun this work and that as yet there was no signe of Gods displeasure against them as there had been formerly in the smiting of Uzzah it greatly cheared his heart and thereupon he judged it fit to stay a while there and offer God some sacrifices by way of thanksgiving to wit upon some altar for that purpose erected He knew well that it was of Gods mercy that they had found out their former errour in carrying the ark in a cart and had now reformed it by appointing the Levites to carry it on their shoulders according to the Law and he considered besides that for many other things the Lord might have taken advantage against them and punished them as formerly and therefore presently by way of thankfulnesse he sacrificed oxen and fatlings and indeed so much is plainly intimated 1 Chron. 15.26 where also the number of the sacrifices offered is expressed And it came to passe when God helped the Levites that bare the Ark of the covenant of the Lord that they offered seven bullocks and seven rammes And secondly by way of imploring Gods mercy that he would shew them favour in the rest of the way as he had done hitherto The remembrance of that dolefull disaster that befell Uzzah made him the more fearfull and so the more carefull to seek Gods favour Vers 14. And David was girded with a linen ephod That is a linen garment like that of the Priests ephod which doubtlesse he put on not onely that he might be lighter to dance before the ark but also to shew his devotion Vers 17. And they brought in the ark of the Lord and set it in his place in the midst of the tabernacle that David had pitched for it For the tabernacle and altar of burnt-offerings which Moses had made were both still at Gibeon 2. Chron. 1.3 4. So Solomon and all the congregation with him went to the high place that was at Gibeon for there was the tabernacle of the congregation of God which Moses the servant of the Lord had made in the wildernesse But the ark of God had David brought up from Kiriath-jearim to the place which David had prepared for it for he had pitched a tent for it at Jerusalem and 1. Chron. 21.29 For the tabernacle of the Lord which Moses made in the wildernesse and the altar of the burnt-offerings were at that season in the high place at Gibeon At this time David did also deliver to the Levites a Psalme to be sung before the ark as we may see 1. Chron. 16.7 c. Vers 20. Then David returned to blesse his houshold That is to rejoyce with them in private and to worship God with them and to crave a blessing from God on them as he had done on the people How glorious was the king of Israel to day who uncovered himself to day in the eyes of the handmaids of his servants c. That is who forgetting or casting off the respect of his regall dignity both in apparell and behaviour mixed himself with the base multitude dancing and leaping in the open streets as fools will do and vain men when they are hired to make others sport as one of the vain fellows shamelessely uncovereth himself Some conceive that whilest David danced having onely a loose linen garment upon him some part of his bare legs or thighs might be discovered which they judge the more probable because his wife upbraids him that he had uncovered himself in the eyes of the handmaids But I conceive there is no necessity that the discovering his naked skin should be hereby meant but onely that laying by his princely attire he had used light behaviour not beseeming the gravity of a king and had thereby exposed himself to the scorn and contempt of every girl that came to see the pomp of this removall of the ark Vers 21. And David said unto Michal It was before the Lord which chose me before thy father c. Considering how grievous a thing it is to any woman to be upbraided with the faults and miseries of her parents and how farre every husband is bound to bear with the infirmities of his wife as the weaker vessel it may seem that David was somewhat too tart in this reply of his upon his wife for it must needs cut her to the heart to heare her self twitted with the Lords rejecting of her father and his family But indeed David had just cause to be thus sharp not onely because the flouts and insolencies of a wife are most insufferable but also especially because it was his zeal and devotion in the service of God which she derided that it was that chiefly moved his spirit that it should be cast in his teeth as a matter of reproch and disparagement that he had humbled himself so in a way of religion which was indeed a reproching of God Vers 23. Therefore Michal the daughter of Saul had no child unto the day of her death And thus when David came to blesse his house Michal by her sinne brought a curse upon it If she were barren before as indeed we read not of any children she had hitherto yet Davids prayers might have prevailed for this blessing but now because of this wickednesse God adjudged her to perpetuall barrennesse and so she died childlesse CHAP. VII Vers 1. ANd it came to passe when the king sat in his house c. This clause when the king sat in his house is here inserted First to imply though more obscurely what is afterwards more fully expressed to wit that David for the present had rest from warre he sat quietly in his house the Lord had given him rest round about from all his enemies as it follows in the next words and so being freed from former troubles he began to think of further promoting the cause of religion and of building a temple for the ark which he had lately brought to Jerusalem And secondly to intimate what it was that made him think of building a temple to wit that he was come to dwell in that stately house which he had built for himself for the building whereof Hiram had sent him both cedar trees and carpenters and masons chap. 5.11 and so sitting in this his palace he began to think with himself how unreasonable it was that he should dwell in such a stately house and the ark of God should be lodged the whilest in a poore tent or tabernacle for though when the people of Israel removed from one place to another the Lord chose to dwell in a tent which might be removed yet now that Israel had been a long time settled in the land which God had given them it was no longer necessary that Gods dwelling place should be a tent and therefore David conceived that his purpose of building a settled house for God would not be a crossing of that which God himself had ordered in choosing a tent to be his dwelling place Vers 3. And
Vers 1. ANd the Lord sent Nathan unto David c. It was now about three quarters of a yeare since David committed that foul sinne with the wife of Uriah for the child she then conceived was now born vers 14. in all which time though doubtlesse his conscience did often gall him yet he strived to harden himself against such fears and onely took care to conceal his sinne that it might not be known which yet he could not do for however he did it secretly and had done what he could to keep it close yet by reason of his marriage with the wife of Uriah c. it began now to be by some suspected and blazoned abroad and therefore Nathan tells him vers 14. that by this deed he had given great occasion to the enemies of God to blaspheme now therefore the Lord in mercy sent Nathan to him that he might be brought to confesse his sinne and unfainedly to rise out of this sad condition There were two men in one citie the one rich and the other poore c. As a Chirurgeon will hide his instrument wherewith he intends to lanch a sore under an handkercheif or some such thing so doth Nathan at first hide his reproof under the vail of a Parable that David might the better be brought to passe sentence against himself in a third person For the intention and application of the Parable it is this by the rich man that had exceeding many flocks and herds he meant David who had very many wives and concubines by the poore man that had nothing save one little ewe-lambe is meant Uriah who had it seems but one wife to wit Bathsheba and she is not onely compared to an ewe-lambe but also to such a lambe as we use to call cade-lambes or cosset-lambes which without a damme are brought up by hand and therefore it is said it was a lambe which he had bought for husbands in those times used to give dowries for their wives and nourished up and it grew up together with him and with his children it did eat of his own meat or as it is in the original of his own morsell implying that though the poore man had but a little yet he gave his darling lambe part of it and drank of his own cup and lay in his bosome which doth sweetly expresse the condition of a wife whom the husband ought to esteem his onely darling and delight and make her a sharer of all that he hath as indeed men are the liker to do when they have but one wife Again whereas it is said vers 4. that There came a travailer into the rich man and he spared to take of his own flock and of his own herd for the wayfaring man that was come unto him but took the poore mans lambe and dressed it for the man that was come to him By this traveller or wayfaring man for whose entertainment the rich man took away the poore mans ewe-lambe is meant the devil by means of whom indeed it was that David incroached upon the bed of Uriah and lay with his wife though he had so many wives and concubines of his own and the allusion is very fit first because the devil may well be compared to a traveller in regard of his continuall traversing the earth from one place to another that he may tempt and seduce men to sinne when the Lord asked Sathan whence he came Job 1.7 he answered from going to and fro in the earth and from walking up and down in it and S. Peter saith 1. Pet. 5.8 that As a roaring lion he walketh about seeking whom he may devoure secondly because hereby is sweetly implyed a notable difference betwixt the temptations of the regenerate such as David was and the sinnes of wicked men to the one the devil comes now and then as a traveller and wayfaring man and finds for the time too good entertainment but in the other he dwels as a Lord and master ruling and reigning in them at all times and thirdly because when men especially such good men as David was do give any entertainment to the devils temptations for the committing of any sinne they feast the devil herewith it is meat and drink to him to winne such men to sinne against God Vers 5. And he said to Nathan As the Lord liveth the man that hath done this thing shall surely die That is he shall not onely restore the lambe fourefold according to the Law Exod. 22.1 If a man shall steal an ox or a sheep and kill it or sell it he shall restore five oxen for an ox and foure sheep for a sheep but besides he shall be put to death Thus David in his wrath threatens a heavier punishment then God in his Law had appointed as accounting it such a mercilesse act and so such a singular wickednesse that fourefold restitution was not punishment enough for so much he expresseth in the following words vers 6. And he shall restore the lambe fourefold because he did this thing and because he had no pity and so unwittingly passeth a most heavy sentence against himself Vers 8. And I gave thee thy masters house and thy masters wives into thy bosome c. That is I advanced thee to such an estate that all that was thy masters was in thy power even his wives and concubines were at thy disposing and indeed it seems kings had in those times many which they took for wives and concubines whom they never carnally knew and of such this might be meant Doubtlesse it was unlawfull for David to marry any of Sauls his father-in-laws wives to wit such as he had carnally known for she that was Sauls wife was Davids mother-in-law and such he might not marry Levit. 18.8 The nakednesse of thy fathers wife thou shalt not uncover it is thy fathers nakednesse either therefore the meaning of these words if meant of such must be onely this that Sauls wives and concubines were in Davids power that he might have taken them though he did it not or if it be conceived that David did indeed take to him any of Sauls wives or concubines we must understand these words I gave onely of Gods bringing them into his power though he made use of his power unlawfully not of Gods approving of this fact of his against the Law as in the like sense this word is used again vers 11. I will take thy wives before thine eyes and give them unto thy neighbour c. Vers 9. Wherefore hast thou despised the commandment of the Lord to do evil in his sight Because when men embolden themselves to do that which they know is contrary to Gods commandment onely because they can do it secretly and no body shall come to know of it and yet they cannot be ignorant that God is priuie to all they do this is an evident argument that in effect they make light of transgressing Gods Law and care not much for displeasing God so no other
his grosse sinnes he had given occasion to wicked prophane men whom God esteems his enemies to speak evil of that which God had done for David yea and of all the godly that walked strictly with God as David had done and of all such wayes of piety and zeal as David had hitherto walked in What might they say is this the man after Gods own heart of whom Samuel promised such great matters Did Saul ever commit adultery with another mans wife as he hath done and why then was Saul cast off and he anointed in his room but thus indeed it is with all those that make such a shew of religion and seem so zealous of religion there are none so bad as they this is the fruit of their hearing and praying so much c. Thus wicked and prophane wretches were like to descant upon these sinnes of David and so to blaspheme according to that of the Apostle Rom. 2.24 where having spoke much of the great wickednesse of the Jews he addes For the name of God is blasphemed amongst the Gentiles through you and for this cause the prophet tells David here that the child he had begotten of the wife of Uriah should die Because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme the child also that is born unto thee shall surely die For though it were in some regard a benefit both to David and Bathsheba that this child died so did God temper his displeasure with goodnesse for as long as this child had lived it would have been a memoriall of their sinne and shame both to themselves and others yet considering the affection they bare to their child and the manifestation of Gods displeasure therein it was indeed a sharp affliction and caused David a great deal of sorrow Vers 16. David therefore besought God for the child c. For though Nathan had told him that the child should surely die yet he might hope that this was threatned conditionally and that upon his tears and repentance this sentence might be reversed as was afterward that of Hezekiah his death and the destruction of the Ninivites Vers 18. And it came to passe on the seventh day that the child died That is the seventh day after he fell sick or as many take it the seventh day after he was born and if we thus understand the words then the child died before he was circumcised and yet after he was dead David cheared up himself we see not doubting of the childs salvation yea though he was begotâ—en in adultery vers 23. But now he is dead wherefore should I fast Can I bring him back again I shall go to him but he shall not return to me Vers 20. Then David arose from the earth and washed and anointed himself and changed his apparell and came into the house of the Lord and worshipped c. There is a law Num. 10.14 That when one died in a tent all that came into the tent and all that was in the tent should be unclean seven dayes yet David presently after the death of this infant washed himself and went up into the house of God either therefore this law when they came to dwell in houses was understood to extend no further then to the room where the party died not to the whole house or else the child died not in the same house wherein David was but in some other house not farre from Davids pallace Many reasons may be conceived why David his conscience being now awakened was so eager to worship God in his house to wit partly that he might blesse God for calling him to repentance when he lay in such a dangerous condition for giving him assurance by the prophet that his sinne was pardoned and for enabling him to bear with patience the losse of his child and partly that he might further acknowledge and bewail his sinnes before God and pray for mercy in regard of those remaining corrections which God had threatned him with at least that God would strengthen him to bear them and sanctifie them to his good However observable it is that so eager he was upon these duties of Gods worship that though he had fasted all the time the child lay sick yet he would not eat any thing till he had first been in the house of God that is the tabernacle which he had set up for the ark but when once he had been there and had there worshipped the Lord Then as it follows in the next words he came to his own house and when he required they set bread before him and he did eat Vers 24. And David comforted Bathsheba his wife Both concerning the losse of her child and concerning her adultery with David for which it is likely she was also at present much afflicted upon this discovery of the Lords displeasure against them and indeed some Expositours conceive that Bathsheba was so farre troubled about it that she questioned whether she might as yet safely live as a wife with David till he comforted her and satisfied her herein which they gather from the order of the words in this place And David comforted Bathsheba his wife and went in unto her and lay with her And she bare a sonne and called his name Solomon Which signifieth peaceable and it was by expresse direction from God that David gave his new-born sonne this name as is evident 1. Chron. 2â— 9 where David tells Solomon how he had herein received a charge from God Behold a sonne shall be born unto thee who shall be a man of rest and I will give him rest from all his enemies round about for his name shall be Solomon and I will give peace and quietnesse unto Israel where we see the reason of his name is also expressed because of the great peace the Israelites should enjoy under his reigne therefore was his name called Solomon that is peaceable and herein was Solomon a type of Christ who is styled Isaiah 9.6 The Prince of peace and partly because his subjects do even here in this world enjoy peace with God to whom he hath reconciled them by the bloud of his crosse and peace with their own consciences yea and with all the creatures but especially because in heaven they shall enjoy a perfect and solid peace unto all eternity Vers 25. And he sent by the hand of Nathan the prophet and he called his name Jedidiah That is the Lord sent Nathan to David to tell him that his child should be called not Solomon onely but also Jedidiah that is Beloved of the Lord to wit because of Gods singular love to him and thus did the Lord chear David by the same prophet by whom he had humbled him Nathan it was that told him that his former child born of Bathsheba should surely die and by Nathan now the Lord assured him concerning this child that he should be Jedidiah that is The beloved of the Lord and herein also was Solomon a
herdmen of Tekoah c. Now Joab resolved to employ a woman in this plot that he had in hand first because men are most ready to pitie them in their misery and secondly because he thought a woman fittest to counterfeit and dissemble a man he thought would hardly have told a forged tale with such lively expressions of bitter sorrow nor would have been so nimble and ready to make fit replies to any thing that David should say and therefore he determined to have a woman to be his instrument because none can better feigne themselves to be mourners then women can why he pitched particularly upon this woman of Tekoah it is not expressed onely we may guesse that she was a woman singularly famous for her wisdome or happely one of those who were usually hired to mourn at funerals and so being grown famous for her notable artificiall performance of that service was therefore chosen to be the agent in this plot Vers 5. And she answered I am indeed a widow-woman and my husband is dead This she premiseth that thereby she might winne the king the more to commiserate her condition for first being a widdow she was the lesse able to defend her self against those that were risen up against her secondly being under such a heavy weight of sorrow for the losse of her husband any addition of further grief must needs presse her the more sorely and thirdly having lost already the stay and support of a husband she was farre the more unable to bear the losse of her onely sonne too Vers 6. And thy handmaid had two sonnes and they strove together in the field c. In these words she seeks to extenuate the pretended offence of her sonne in killing his brother to wit that he did it in heat of bloud without any premeditated malice being together in the field where there was no body by to part them they fell out and quarrelled and so at last fighting together the one happely being sorely first wronged and provoked killed the other Vers 7. And behold the whole family is risen against thine handmaid c. To wit as knowing that my sonnes inheritance should come to them if he were put to death and indeed to this those following words seem to have relation which she pretends her kindred had spoken and we will destroy the heir also namely that by that means the land may come to us but yet some Expositours do otherwise understand those words to wit that the kindred did thereby imply one chief reason why they desired her surviving sonne should be put to death which was that he by killing his brother might not come to inherite his estate And so they shall quench my coal which is left c. As if she should have said this sonne is the onely comfort that is left me in the world like one poor coal in a heap of ashes so is he left alive in the sad ruines of our family so that by seeking to take away his life they go about wholly to extinguish my husbands name and to leave me destitute of all comfort Vers 9. My lord O king the iniquity be on me and on my fathers house and the king and his throne be guiltlesse Because David might happely scruple whether he should do well to shelter one that had killed his brother upon any pretence whatsoever therefore to remove this scruple she offereth to take the sinne upon herself My lord O king the iniquity be upon me c. there is indeed no weight at all in this kind of pleading for when men are perswaded to do evil if they that perswade them do engage themselves to bear the punishment that they are liable to set consenting to do it they engage themselves for that they cannot make good for God will punish both the one and the other but yet because first there is in this a kind of slattering insinuation which may ingratiate men to those they perswade namely that they had rather the evil if there were any to be feared should fall upon themselves then them and secondly it implies so great a confidence in those that engage themselves that there is indeed no evil like to follow upon it therefore it hath been alwayes a plea usuall with men so Rebecca pleaded with her sonne Jacob when he scrupled the course prescribed him for deceiving his father Gen. 2â— â—2 Upon me be thy curse my sonne onely obey my voice and so the Jews sought to winne Pilate to yeild to the crucifying of Christ Matth. 27.25 His bloud be on us say they and on our children Vers 11. Then said she I pray thee let the king remember the Lord thy God c. That is let the king be pleased to remember that this which thou hast said hath been promised as in Gods presence that thou wilt not suffer the avengers of blood to destroy my sonne and thus she covertly also presseth David to confirm what he had said with an oath as we see thereupon he did And he said As the Lord liveth there shall not one hair of thy sonne fall to the earth indeed nothing the woman had said concerning her supposed sonne that had killed his brother contained any just reason why he should not be put to death for the law of God did expressely enjoyn that all manslayers should be put to death excepting none but those that do it by chance or in their own defence and therefore it is strange that David should undertake so solemnly to secure him from punishment But it seems Davids heart did encline to the saving of his own sonne Absalom who was guiltie of the like offence and by this byas was his heart drawn aside to spare unjustly this widdows sonne too Vers 13. Wherefore then hast thou thought such a thing against the people of God As if she should have said since thou dislikest the violence of the men of my family against me in seeking to deprive me of my sonne because he contending with his brother slew him why then shouldest thou entertain the very like thoughts against the whole people of God which they have entertained against me They would deprive me of my onely comfort and quench my coal that is left even so hast thou sought to deprive Gods people of thy sonne Absalom upon whom their eyes are set as the man that should succeed thee in the throne in whom the light of Israel should be renued when thou art gone and that because he hath slain his brother that had grievously provoked him by ravishing his sister thus Joab by his instrument the widdow of Tekoah sought to perswade David that the people were much grieved and were like indeed to suffer very much severall wayes because Absalom the kings heir for it seems by this that Chileab his second sonne chap. 3.3 was dead also should thus long live as an exile amongst an idolatrous people and so endeavours to convince him that he was blame worthy for this his
or else they were not seen without that is the staves were drawn out so little that in the most holy place they might be discerned or happely at the very doore where they went out of the most holy place into the Temple but further out in the Temple they could not be discerned Vers 9. There was nothing in the ark save the two tables of stone For though the pot of Manna Exod. 16.34 and Aarons rod Numb 17.10 and the book of the Law Deut. 31.26 were laid up before the ark yet they were not put into the ark as were the two tables of stone and accordingly we must understand that place Heb. 9.3 4. And after the second vail the tabernacle which is called the holiest of all Which had the golden censer and the ark of the covenant overlaid round about with gold wherein was the golden pot that had Manna and Aarons rod that budded and the tables of the covenant Vers 10. And it came to passe when the priests were come out of the holy place that the cloud filled the house of the Lord. When the priests had set the ark in his place and were come out immediately there were an hundred and twenty priests with trumpets and the Levite-singers standing at the east end of the altar with their Cymballs Psalteries and Harps appointed to sound forth the praises of God and whilest they were thus employed suddenly the house of the Lord was filled with a cloud so that the priests were not able to minister no not in the court where the brasen altar stood for thus it is expressed 2. Chron. 5.11 c. Vers 12. Then spake Solomon The Lord said that he would dwell in the thick darknesse Solomon standing where he saw how on a sudden the house was filled with a cloud to wit upon the brasen scaffold that was built for him in the outward court which was therefore it seems right before the door of the priests court through which he might look 2 Chron. 6.13 For Solomon had made a brasen scaffold of five cubits long and five cubits broad and three cubits high and had set it in the midst of the court and upon it he stood c. apprehending rightly that it was sent of God as a signe of his presence in that rapture of his joy he brake forth into these following words the Lord said that he would dwell in the thick darknesse c. that is the Lord hath said he would appear in a cloud Levit. 16.2 I will appear in the cloud upon the mercy seat and by a cloud he hath usually testified his presence amongst his people as in the leading of the Israelites by a cloud Exod 13.21 in the thick cloud that was upon mount Sinai at the giving of the law Exod. 19 16. in the cloud that covered and filled the tabernacle so soon as it was reared up by Moses Exod. 40.34 and therefore saith Solomon doubtlesse by this cloud the Lord doth shew us that he hath favourably accepted our service in building this house and that he hath taken it to be the settled place wherein he will abide for ever Vers 14. And the king turned his face about and blessed all the congregation of Israel For hitherto he had stood with his face toward the altar observing what was done at the carrying in of the ark Vers 16. Since the day that I brought forth my people Israel out of Egypt I chose no city out of all the tribes of Israel to build an house c. See this more fully expressed 2. Chron. 6.5 6. Vers 18. Thou didst well that it was in thine heart See the notes 2 Sam. 7.5 6. Vers 22. And Solomon stood before the altar of the Lord c. That is having turned himself from the people he stood upon the brasen scaffold with his face toward the altar and then kneeling down upon his knees as is expressed vers 54. and 2. Chron. 6.13 he lift up his hands towards heaven and so prayed unto the Lord. Vers 25. Therefore now Lord God of Israel keep with thy servant David my father that thou promisedst him That is seeing thou hast kept with thy servant David my father that thou promisedst him in raising me his son up to build a Temple for thee therefore now also keep with thy servant David my father that thou promisedst him saying There shall not fail thee a man in my sight to sit upon the throne of Israel c. Vers 27. Behold the heaven and heaven of heavens cannot contain thee See the note Deut. 10.14 Vers 30. And hearken thou to the supplication of thy servant and of thy people Israel when they shall pray towards this place Or in this place as it is in the margin even herein as in other things was this Temple a type of Christ As the prayers of Gods people were the more accepted of God when they prayed in the Temple or but with their faces towards the Temple so are now the prayers of Gods righteous servants accepted of God because they are put up in Christs name with an eye of faith fixt upon him as their Mediatour Joh. 14.13 14. Whatsoever ye ask in my name that I will do c. And when thou hearest forgive This clause is added first because pardon of sin is the chief thing to be begged of God in all our prayers for hereby a way is made for the obtaining of other blessings and besides there is no true comfort in obtaining any blessing if our sins should still remain unforgiven and secondly because the best are subject to so many failings in prayer that should not the Lord pardon the sin of their prayers there would be no hope that any prayer of theirs should do them good Vers 31. If any man trespasse against his neighbour and an oath be laid upon him c. That is if a man be charged that he hath trespassed against his neighbour and be brought before the altar to clear himself by oath as in case where sufficient proof and witnesse was wanting they used to do Exod. 22.8.11 Numb 5.12.19 do thou accordingly deal with the man that takes the oath punishing him if he be faulty and acquitting him if he be innocent Vers 33. When thy people Israel be smitten and shall turn again to thee and confesse thy name c. To wit thy Justice by laying all the blame upon themselves acknowledging that they have deservedly suffered and thy mercy and power by seeking to thee for pardon and succour Vers 34. And bring them again unto the land which thou gavest unto their fathers This may be meant either of those that were taken prisoners in battel to wit that upon the prayers of their brethren in the Temple or their own prayers towards the Temple the Lord would be pleased to bring them again into the land or else of those that by the enemy should be driven out of their dwelling places yet not out of the land of Canaan to
Rehoboam secondly because the priests and Levites and their brethren of Judah too would be pressing them with the sinne of their rebellion against their lawfull soveraigne and shewing them how unlike the Lord was to regard the sacrifices of those that lived in so grosse a sinne and thirdly because the very sight of the Temple and the serious thoughts they must needs have of God and of themselves when they came to offer up their sacrifices there must needs strike them with an apprehension of their guilt in rejecting him whom God had appointed to rule over them and so hereupon he resolved to set up some other way of worship for them and thus that very thing which God had appointed purposely to keep them in one uniform way of worship namely that there should be but one altar and one place of sacrificing to wit at the Temple in Jerusalem to which they should resort from all parts of the land even that I say proved the occasion of setting up a new way of worship to wit that of worshiping the golden calves Vers 28. Whereupon the king took counsel and made two calves of gold c. In imitation as of old of the Egyptians idol-god amongst whom Jeroboam had lived of late and with whom it seems he held a strict league and amitie God had raised him from nothing to be king of Israel and he turned this his God into the image of a calf that eateth hay See the note Exod. 32.4 Vers 29. And he set the one in Beth-el and the other put he in Dan. Beth-el was in the tribe of Benjamin but fell away it seems to Jeroboam and the ten tribes and so was in the very skirts of his kingdome southwards close by the portion of the tribe of Benjamin and Dan was in the utmost part of the kingdome northward Vers 30. The people went to worship before the one even-unto Dan. The meaning of this may be that they went first to that in Dan or else that the people did presently yield to worship these his idol-gods and went at the usuall times to his golden calves yea even to that which was furthest off even to Dan nay perhaps that even those that dwelt about Beth-el would go to the idol at Dan and those that dwelt about Dan would go to Beth-el and what was then eased of their travelling to Jerusalem Vers 31. And made priests of the lowest of the people which were not of the sonnes of Levi. For the priests and Levites that dwelt in Israel left their suburbs and their possessions and went to Judah and Jerusalem 2 Chron. 11.14 and that because Ieroboam and his sonnes had cast them off from executing the priests office unto the Lord and hereby no doubt Jeroboam greatly enriched himself as taking into his hands all those cities which had been given them by Moses and Joshua indeed the basest of the people were priests good enough for his golden calves but because he pretended the worship of the true God in them even this is charged upon him as a sinne Vers 32. And Jeroboam ordained a feast in the eighth moneth on the fifteenth day of the moneth like unto the feast that is in Judah That is like unto the feast of Tabernacles the meaning is this whereas God appointed the Israelites to keep the feast of Tabernacles on the fifteenth day of the seventh moneth Levit. 23.34 he appointed his people to keep a feast like unto this by way of thankfulnesse for the fruits of the earth then gathered in but it must be on the eighth moneth not the seventh least the people taking it to be the the same feast of Tabernacles should at last begin to scruple that their males were bound all to go to Jerusalem to keep this feast according to the law Deut. 16.16 And he offered upon the altar c. To grace the way of worship which he had set up even he himself did undertake to do the work of a priest upon the altar that he had built whence it is that in the following chapter vers 4. it is said that he put forth his hand from the altar for the apprehending the man of God that foretold the ruine of it CHAP. XIII Vers 1. ANd behold there came a man of God out of Judah by the word of the Lord c. That is by the command of the Lord. And thus the Lord did betimes give Jeroboam warning and called him to repentance as he did also often afterward by Ahijah Chap. 14.7 8. and by Iddo the prophet 2 Chron. 9.29 In the book of Ahijah the Shilonite and in the book of Nathan the prophet and in the visions of Iddo the Seer against Jeroboam the sonne of Nebat Indeed the most Expositours from Josephus hold that Iddo was this man of God here spoken of but that cannot be for this man of God was immediately after slain by a lion in the very beginning of Jeroboams reigne whereas Iddo lived to write the acts of Rehoboam first and last 2 Chron. 12 15. and 13.22 Vers 2. And he cryed against the altar in the word of the Lord c. That is in Gods name or with the word or message which God had given him in charge to wit that which follows in the next words O altar altar thus saith the Lord Behold a child shall be born unto the house of David Josiah by name c. wherein he directed his speech to the altar thereby covertly to imply that it was in vain to speak to Jeroboam and repeated the word altar twice O altar altar to signifie the observablenesse of what he had to say and the zeal and fervencie of his spirit in the observablenesse of what rivall altar set up as it were in defiance against the altar of God And upon thee shall he offer the priests of the high places and burn incense upon thee c. That is the dead bones of the priests that do now and shall hereafter burn incense upon thee for so the accomplishment of this prophecy is related in the story of Josiah about three hundred years after it was foretold by this man of God 2 King 23.16 and indeed therefore is the next clause added here by way of explaining this and mens bones shall be burnt upon thee but howsoever this he calls an offering of the priests upon the altar first as in scorn of their idolatrous altar which should one day have such a goodly sacrifice burnt upon it even a sacrifice of dead mens bones secondly by way of deriding their priests that should one day be themselves burnt as a sacrifice upon their altar as they had turned their Creator into a beast a calf so their bones as the bones of so many beasts and calves should be burnt as an offering upon their altar and thirdly to intimate that the defiling and polluting of this their idolatrous altar should be indeed as a sacrifice most acceptable unto God Vers 3. Behold the altar shall
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
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
doest advise upon or determine nothing thou doest attempt or accomplish but it is known to me yea thou doest nothing but what I have determined shall be done and this is fully that which David acknowledgeth concerning himself Psalm 139.2 3. Thou knowest my down sitting and mine uprising thou understandest my thoughts afarre off thou compassest my path and my lying down and art acquainted with all my wayes Vers 29. And this shall be a signe unto thee Ye shall eat this yeare such things as grow of themselves c. That is though ye have been hindred from sowing and planting this yeare by reason of the Assyrians that have invaded your land yea though there be no sowing nor planting the next yeare to wit either because it was the sabbath yeare the yeare of the lands rest or because the Assyrians left not the countrey till seed time was past yet there shall be sufficient that shall grow of it self of the scattered seeds of corne that fell upon the earth and hereby some inferre that the Assyrians continued a time in the land even after this promise was made to Hezekiah by the prophet Isaiah at least till the seed time of the second yeare was past and a very miraculous passage this was that for three years they should live of that which grew of it self nor is it any wonder that the Lord gives that for a signe to strengthen their faith which was not accomplished till the Assyrians had left the land we see the like Exod. 3.12 And he said Certainly I will be with thee and this shall be a token unto thee that I have sent thee when thou hast brought forth the people out of Egypt ye shall serve God upon this mountain Concerning which see the note there Vers 30. And the remnant that is escaped of the house of Judah shall yet again take root downward c. Because though they should at present be delivered from the Assyrians they might fear that being brought to such a poore number their nation would never be able long to subsist this promise is added concerning future times to wit that that small remnant of them which had escaped the sword of the Assyrians should like a thriving flourishing tree grow and prosper and replenish the land again as in former times Vers 31. For out of Jerusalem shall go forth a remnant and they that escape out of mount Zion That is that poore remnant that now for fear of the Assyrians is shut up within the walls of Jerusalem shall go forth thence the enemies being fled and shall again replenish the land The zeal of the Lord of hosts shall do this The Lords zeal for his own glory the fervent love he beares to his people and his just indignation against the enemy shall move him to do this however his people have deserved no such favour at his hands Vers 32. He shall not come into this citie nor shoot an arrow there c. It is evident that Rabshaketh came up against Jerusalem with a great army chap. 18.17 if he removed his army thence when he went to Sennacherib to Libnah vers 8. which perhaps he did having heard of the Ethiopian that was coming against them then the meaning of this place is clear that notwithstanding the threatning letters he had sent he should not return again to lay siege unto Jerusalem but if the army of Rabshakeh lay still before Jerusalem then the meaning of these words may be that though the army of Rabshakeh had blockt up Jerusalem and waited for the coming of Sennacheribs army who was happely gone against the Egyptian and Ethiopian army intending then with their joynt forces to assault Jerusalem yet he should never cast a bank against it but should return the way he came which accordingly came to passe vers 35. as was formerly prophecyed by Isaiah chap. 14.25 I will break the Assyrian in my land and upon my mountains tread him under foot then shall his yoke depart from off them and his burthen depart from off their shoulder Vers 34. For I will defend this citie to save it for my own sake and for my servant Davids sake That is because of my promise made to David concerning the perpetuity of his throne which had respect chiefly to Christ the sonne of David of whom David was a type Vers 35. And it came to passe that night that the angel of the Lord went out c. That is that very night after the Prophet had sent this message to Hezekiah concerning the deliverance of Jerusalem or that night when the Lord performed this which the prophet had foretold the angel of the Lord went out and smote in the camp of the Assyrians one hundred fourescore and five thousand and amongst others the captains and leaders of his camp perhaps even Rabshakeh amongst the rest who had lately belched forth such execrable blasphemies against the God of Israel 2. Chron. 32.21 And the Lord sent an Angel which cut off all the mighty men of valour and the leaders and captains in the camp of the king of Assyria c. Vers 36. So Sennacherib king of Assyria departed c. With shame of face 2. Chron. 32.21 So he returned with shame of face to his own land c. the book of Tobit also telleth us that at his return he in a rage slew many of the Israelites in Nineveh Tobit 1.18 but of this we find no mention in any of the canonicall books of Scripture Vers 37. And Esar-haddon his sonne reigned in his stead Who in the beginning of his reigne sent new troops out of Syria into Samaria to fortifie the colony therein planted by his grandfather Shalmaneser Ezra 4.2 CHAP. XX. Vers 1. IN those dayes was Hezekiah sick unto death That is immediately after the slaughter made in the Assyrian army by the angel related in the end of the former chapter and indeed manifest it is that Hezekiah sickned in the fourteenth yeare of his reigne which was the yeare wherein Sennacherib invaded Judea chap. 18.13 Now in the fourteenth yeare of Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah and took them for he reigned in all but nine and twenty years chapter 18.2 now a promise was made him of living fifteen years longer vers 6. and withall it is most probable that he fell not sick before the departure of the Assyrian army because not long before that when he had received those blasphemous letters from Sennacherib he went into the temple and prayed unto the Lord c. chap. 19.14 though he was newly delivered from so great feares yet partly for the further triall of his faith and partly to render him yet better and to honour him with the ensuing miracle God was pleased to visit him with this dangerous sicknesse Thus saith the Lord Set thy house in order c. That is make thy will and dispose of those things which it is fit should be set in
is expressely noted that he began to prophecy in the thirteenth yeare of Josiahs reigne Jerem. 1.1 2. The words of Jeremiah to whom the word of the Lord came in the dayes of Josiah the sonne of Amon king of Judah in the thirteenth yeare of his reigne and this was that Josiah who was by name mentioned by the Prophet that foretold the polluting of Jeroboams altar about three hundred years before he was borne 1. Kings 13.2 And he cryed against the altar in the word of the Lord and said O altar altar thus saith the Lord Behold a child shall be born unto the house of David Josiah by name and upon thee shall he offer the priests of the high places c. Vers 3 And it came to passe in the eighteenth yeare of king Josiah that the king sent Shaphan c. That is in the eighteenth yeare not of his age but of his reigne for so it is expressed 2. Chron. 34.8 Now in the eighteenth yeare of his reigne when he had purged the land and the house he sent Shaphan the sonne of Azaliah c. Nor may we think that this was the first act of his piety and that till he had reigned eighteen years he did nothing this way for in the Chronicles we see where his acts are related according to the order of time wherein they were done first that in the eighth yeare of his reigne being then sixteen years old he began to bend himself to seek information how he might serve God as David had done secondly that in the twelfth yeare of his reigne he began to purge Judah and Jerusalem of all their idolatry which he did also with a great deale of zeal 2. Chron. 34.3 For in the eight yeare of his reigne while he was yet young he began to seek after the God of David his father and in the twelfth yeare he began to purge Judah and Jerusalem from the high places and the groves c. and then thirdly that in the eighteenth yeare of his reigne when he was twenty six years old he set upon the work of repairing the temple as is here also related Vers 4. Go up to Hilkiah the high priest that he may summe the silver c. The prophet Jeremiah was the sonne of Hilkiah a priest Jer. 1.1 but whether he were the sonne of this Hilkiah the priest it is uncertain Vers 5. And let them deliver it into the hand of the doers of the work c. That is into the hand of the overseers of the work who were Levites 2. Chron. 34.12 And the men did the work of the Lord faithfully and the overseers of them were Jahath and Obadiah c. Vers 8. And Hilkiah the high priest said unto Shaphan the Scribe I have found the book of the law in the house of the Lord. That is the authentick and originall copy of it written by Moses and delivered by him to the Levites to be laid up in the side of the ark Deut. 31.24 25 26. and thus did the Lord abundantly recompence their zeal for the repair of his Temple by bringing to their hands this precious jewell though it be most probable which the Hebrew writers say that Manasseh and Amon had endeavoured to burn up all the books of the law and so this book was hid in some secret place in the Temple by some faithfull priests that it might be preserved for future times yet it is not likely but that there were some transcripts of this sacred volume preserved amongst the people at least some parcels of it and that Josiah amongst others had not been a mere stranger to the book of the law for strange it were that he should live till the eighteenth yeare of his reigne and so piously reform what was amisse and never see the law of God till now rather because this was the originall book of the law which Moses himself had written there was great joy at the finding of it and to the king it was brought as a rare jewell indeed Josiahs astonishment vers 11. And it came to passe when the king had heard the words of the book of the law that he rent his clothes makes it clear that he had not formerly read or heard read those dreadfull threats of judgements against idolatry Levit. 26. or Deut. 28. which now were read to him out of this book but that might be though he had before seen many copies of the law his respect to this originall of Moses writing might make him desirous to heare it all read and so he might heare those terrible passages now which he had not read or heard before Vers 12. Achbor the sonne of Michaiah c. Or Abdon the sonne of Micah 2. Chron. 34.20 Vers 14. Now she dwelt in Jerusalem in the colledge Or as it is in the margin in the second part now if we read it so by the second part we must understand the second citie or the suburbs of Jerusalem which was encompassed with walls and gates severall from the citie but however it may well be that the reason why this clause is added is to intimate the reason why Hilkiah and those that were sent with him to enquire of the Lord went to Huldah the prophetesse rather then to Jeremiah or Zephaniah who at this time prophecyed in the land of Judah it was because she dwelt in Jerusalem and so was near at hand whereas they were at present in other parts of the kingdome and indeed we read that Anathoth was the place of Jeremiahs usuall dwelling Jer. 29.27 Vers 20. Thou shalt be gathered into thy grave in peace c. That is before these troubles and miseries fall upon this place and the inhabitants thereof whilest the kingdome doth yet flourish in prosperity and peace for though Josiah was slain by Pharaoh Necho chap. 23.29 yet because he died before that desolation came upon the land whereof Huldah had spoken and died in the love and favour of God also therefore she said that he should be gathered to his grave in peace CHAP. XXIII Vers 2. ANd the king went up into the house of the Lord and all the men of Judah c. To wit to renew solemnly their covenant with God that if it were possible the wrath of the Lord might be appeased and those judgements prevented which the prophetesse Huldah had told him were to come upon the land and because all were concerned in the danger all were called to this assembly the priests and the prophets and all the people where by the prophets may be meant not onely the prophets that at this time prophecyed in the land as Jeremiah Zephaniah and Urijah but likewise also those that lived in the schools of the prophets whereof there is often mention made in the Scripture Vers 3. And the king stood by a pillar c. That is on the brazen scaffold erected by Solomon which was made with pillars or on a throne which was according to the custome erected by
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
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
with all the servants of his Lord. That is with the kings guard whose custome it was to watch at the doore of his house all night Vers 11. And Vriah said unto David The ark and Israel and Judah abide in tents c They used in perillous warres to carry the ark with them into the camp both as a testimony of Gods presence and that they might ask counsel of God as occasion served as is evident 1. Sam. 4.4 and 14.18 and therefore the most of Expositours conceive that accordingly at this time the ark was with Joab in the camp at the siege of Rabbah and that this was the reason why Uriah spake of the arks abiding in tents together with Israel and Judah but yet because it seems not probable that they would carry the ark the signe of Gods presence amongst his people out of the land of Canaan into the countrey of the Ammonites I should rather think that being to speak of the abiding of Israel and Judah in tents in regard that the ark was also in the tent which David had set up for it chap. 6.17 Therefore onely it is that he joyns the ark with Israel and Judah The ark saith he and Israel and Judah abide in tents and my Lord Joab and the servants of my Lord are encamped in the open fields shall I then go into mine house to eat and to drink and to lie with my wife c. But however the drift of these words is evident to wit that Uriah herein rendred a reason why he would not go home to his house namely because he judged it unfit and unreasonable that he should take his ease and pleasure whilest his Generall and his brethren lay abroad in continuall danger in the open fields and then besides there was withall in these words by the providence of God a secret check given to David that Uriah should make conscience of taking pleasure with his own wife at a time when the people of God were in continuall danger and yet David had not scrupled at that very time to satisfie his lust with the wife of Uriah Vers 13. And when David had called him he did eat and drink before him and made him drunk It is not probable that Uriah that had so resolutely refused to feast and frolick with his wife would yeild to do that with the king which he had refused to do with his wife onely when David had invited him to his table he thought it too much to reject the kings favour and therefore resolved to yeild herein to the kings commandment no further then might stand with his resolved course of austerity fully purposing not to let loose himself to any delight or freedome in eating or drinking but we see the event by degrees he was overtaken and eâ—snared contrary to what he had purposed with himself and so was made drink which was that David aimed at hoping that when he was heated with wine he would then go home to his wife which hitherto he had refused to do And at even he went out to lie on his bed with the servants of his lord but went not down to his house He went not to sleep as the night before at the doore of the kings house vers 9. to wit because he had drunk too freely but yet he went not home to his wife but lay in the court amongst the kings houshold servants so that though he were a little overgone with excesse yet he still remembred and stuck to his former resolution of not going home to his wife A passage very observable whilest David used all his skill to get him home doubtlesse his wife was not wanting to act her part too it cannot be thought but that she sent and came to him again and again and solicited him earnestly to come home to her for it much concerned her and yet all this could not move him even when he was drunk he would not home to his house for whence was this doubtlesse there was a secret hand of Providence in it it is like enough he was displeased that he was so causelessely taken off from that noble enterprise of the siege of Rabbah and deemed it unfitting as he had said before to take his pleasure whilest his brethren and fellow souldiers were in such hard service but yet considering how many means were used to overcome him we may well conclude that there was a speciall hand of Providence in the firmnesse of his resolution the Lord intending hereby to counterplot David and not to suffer him to smother his sinne as he desired to have done Vers 16. He assigned Uriah unto a place where he knew that valiant men were To wit that he might be slain by them as David had in his letter commanded There was no reason given in the letter why this plot must be laid for his life it was sufficient to Joab that the king commanded it he knew how much advantage it might be to him to have the favour of his prince and what danger there might be in opposing his commands and therefore he stuck not at doing what he had enjoyned yea and perhaps too remembring what himself had done in the murder of Abner he was the more willing that David should be involved in the same sinne as thinking that he would be the readier to pardon him when himself was become guilty in the sâ—e kind Vers 21. Whâ— smote Abimelech the sonne of Jerubesheth That is Gideon who was called Jerubbaal Judges 6.32 Vers 25. Let not this thing displease thee for the sword devoureth one as well as another c. The time was when Davids conscience smote him for cutting off tho lap of Sauls garment though he was his deadly enemy and yet now his heart being hardened upon his adultery with Bathsheba he could sleight the murder of Uriah and many other of Gods people slain by his means as if it had been a matter of nothing Vers 26. And when the wife of Vriah heard that Uriah her husband was dead she mourned for her husband Considering what shame would have fallen upon her if her husband had lived and the hope she might well conceive of becoming now the wife of so great a Prince as David was we may well think that she was inwardly glad of these tidings but yet the better to conceal her sinne she would not omit the customary wayes that were used in those times of mourning for her deceased husband Vers 27. But the thing that David had done displeased the Lord. This is added to shew the vanity of Davids comforting himself in what was done he chuckered himself now as concluding that now the shame he feared would be prevented and so all would be well But saith the text the thing that David had done displeased the Lord and this he found to be bitternesse in the end little cause had he therefore to be so well satisfied with the secresie of his sinne the Lord being so highly offended with him CHAP. XII
order before thy death Hezekiah had not yet a sonne to succeed him in the throne for Manasseh was borne three years after this as being but twelve years old at his fathers death chap. 21.1 and therefore it is probable that this was one chief thing which Isaiah had respect to in these words that he should advise and determine what was requisite concerning his successour for saith he thou shalt dye and not live that is thou art but a dead man by the ordinary course of nature there is no way of recovery for thee unlesse the Lord shall be pleased by his almighty power to deliver thee it is true indeed this condition was not expressed yet was it understood the Lord purposely or else where concealing this part of his will that Hezekiah receiving the sentence of death in himself might the more earnestly seek for help unto the Lord and that Hezekiah took it for a conditionall threatning and not a declaration of what God had absolutely determined is evident by his praying to God for mercy herein Vers 2. Then he turned his face to the wall and prayed c. To wit either because that wall was towards the Temple or rather to hide his tears and that being thereby the freer from distractions he might the more freely poure forth his requests unto God to whom he now turned as to his onely hope and comfort Vers 3. I beseech thee O Lord remember now how I have walked before thee in truth c. Besides that love of life and horrour of death which is naturally in all men and which grace hath much adoe to overmaster even in the best of Gods servants there were many things that made the sentence of death in a speciall manner terrible to Hezekiah as first because he had yet no sonne to succeed him in the throne chap. 21.1 and it must needs be very grievous to him to think that the promise made to David and Solomon 1. Kings 8.25 There shall not fail thee a man in my sight to sit on the throne of Israel should not be made good to him in his posteritie who had to his utmost endeavoured to keep the condition required of God at the giving of that promise Secondly because he could not but fear lest upon his death Religion would go to wrack again lest the reformation newly begun would soon come to nothing and the poore Church of God would quickly be overgrown with superstition again Thirdly because he saw that those that had been already forward enough to ascribe all the calamities that had befallen the kingdome in his time to his suppressing their high places altars and idols would be now much more bold to insult over him if God should thus suddenly cut him off And fourthly especially because his own faith must needs be sorely assaulted and shaken with these temptations and that the rather because the coming of the Prophet to him in such a manner as Gods Herald to threaten him with death Thou shalt die and not live might seem to imply that God meant to hew him down in displeasure doubtlesse in these regards the heart of Hezekiah was almost overwhelmed with terrours as himself afterward expressed in his song Isa 38.10 14. and hence it is that in this his prayer he pleads his integritie that what he had done in the reformation of his kingdome he had done with an upright heart because he knew it was good in his eyes not by way of expostulation or pleading his merits but to support and strengthen his faith against these temptations that he might with the more hope and confidence call upon God and might by this argument move the Lord to shew him mercy Vers 4. And it came to passe afore Isaiah was gone out into the middle court c. Some reade this afore Isaiah was gone out into the middle citie and indeed it is by many held that Jerusalem was divided into three parts whereof one was the citie of David which is called Zion another that which was of old called Jebus or Salem and a third that which lay betwixt these two and joyned them together and was called the middle citie the same where Huldah the prophetesse dwelt chap. 22.14 for so some reade that place she dwelt in Jerusalem in the second part and accordingly they understand this place that before the Prophet was gone out of the citie of David into the middle citie the Lord sent him back to Hezekiah with a promise of recovery but because the text seems most plainly to speak of the Prophets going out of the kings house and the tender compassion of God in the speedy sending back of the Prophet to comfort the afflicted soul of Hezekiah is the more eminently discovered by this that afore Isaiah was gone out into the middle court of the kings house he was sent back again to the king this translation is justly put into the text of our Bibles as the best and this middle court I take to be the same which is called the court within the porch 1. Kings 7.8 Vers 5. Thus saith the Lord the God of David thy father I have heard thy prayer c. In sending to Hezekiah the promise of his recovery the Lord stiles himself the God of David his father because the promise made to David concerning the continued succession of his seed in the throne of Judah should by this means be made good to Hezekiah who should now live to have an heir to succeed him even as in former time to imply that God would perform to the Israelites what he had promised to Abraham Isaac and Jacob he used to stile himself the God of Abraham the God of Isaac and the God of Jacob. On the third day thou shalt go up unto the house of the Lord. The suddennesse of his recovery makes it evident that it was miraculous and the mention of his going to the house of the Lord sweetens the tidings of his recovery since nothing could more glad his heart then to heaâ—e that having received the sentence of death in himself he should yet again praise God in his holy Temple Vers 6. And I will deliver thee and this citie out of the hand of the king of Assyria c. Though Sennacherib were returned as is most probable into his own countrey yet first there might be some garrisons left behind here and there in the cities he had taken and secondly just cause had Hezekiah to fear that having reinforced his army he would return again and endeavour to wipe of the stain of his present flight and to remove those fears the Lord assures him that as he had so he would still deliver both him and Jerusalem out of the hand of the Assyrian Vers 7. And Isaiah said Take a lump of dry figges c. That is a masse made of drie figges Both the boil that Hezekiah had in this dangerous sicknesse and the masse of figges appointed to be laid to the boil which are