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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A46811	Annotations upon the remaining historicall part of the Old Testament. The second part. to wit, the books of Joshua, Judges, the two books of Samuel, Kings, and Chronicles, and the books of Ezra, Nehemiah, and Esther : wherein first, all such passages in the text are explained as were thought likely to be questioned by any reader of ordinary capacity : secondly, in many clauses those things are discovered which are needfull and usefull to be known ... and thirdly, many places that mights at first seem to contradict one another are reconciled ... / by Arthur Jackson.	Jackson, Arthur, 1593?-1666.	1646 (1646)	Wing J65; ESTC R25554	997,926	828

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

whole tribe of Manasseh Judges 5.14 Out of Machir came down gov●rnours and amongst his posterity it seems that Manassehs portion was now wholly divided But then it may be questioned by some why Machir is here called the first born of Manasseh To which I answer that the child that first openeth the wombe is usually in the Scripture called the first born though there were no more born after him Because he was a man of war therefore he had Gilead and Bashan That is because Machir the father of Gilead was a man of warre Many conceive that Machir had no other sonnes but Gilead and that all Manassehs portion was divided amongst Gileads posteritie But this we may well doubt 1. Because Gen. 50.23 there is mention made of Machirs children 2. Because Num. 26.29 we reade of a family of the Machirites distinct from those that were called by the names of the sonnes of Gilead concerning which see the note on the place However the posterity of Machir had the land of Gilead and Bashan that is the half of it settled upon them which is here mentioned by the way that after he might proceed to speak of their dividing to the other half of this tribe their portion of the land within Jordan and that because Machir was a man of warre that is because the Machirites were men of warre and did themselves win Gilead and dispossesse the enemie of it See the notes Numb 32.39 40. Vers 4. Therefore according to the commandment of the Lord he gave them an inheritance c. See Numb 27.7 Vers 5. And there fell ten portions to Manasseh That is the land was divided into six parts according to the number of the sonnes of Gilead mentioned verse 2. and Hephers part was divided into five parts and given to his sonne Zelophehads five daughters and so there were ten portions in all Vers 7. And the coast of Manasseh was from Asher to Michmethah c. If Asher was a town seated at the south-east end of Manassehs lot as some conceive it was then in this and the following verses we have onely the description of the southern bounds of this tribe of Manasseh which were also the north bounds of Ephraims portion as is evident because Michmethah and the other following places here mentioned as Tappuah and the river Kanah are the same that were named before in the north border of Ephraim But if Asher stood as others think in the north-east of Manassehs portion then in the first words we have the east bounds of this half tribe of Manasseh to wit that they were drawn from Asher on the north all along by the river Jordan to Michmethah on the south that lyeth before Shechem and then in the next words we have the southern bounds described from Michmethah to the midland sea to wit that from Michmethah it went a long on the right hand turning westward to Tappuah and so on the south of the river Kanah verse 9. and so right on to the sea and thus as is noted in that ninth verse the land was Manassehs both on the north and south side of the river Kanah though the cities that stood on the south side of that river belonged to Ephraim which is intended in those words these cities of Ephraim are among the cities of Manasseh that is the cities on the south side of the river belonged to Ephraim though they were within the coasts of Manasseh Vers 10. And they met together in Asher on the north and on Issachar on the east That is the north bounds of Josephs portion to wit Ephraims and Manassehs considered joyntly in one was the tribe of Asher on the north and Issachar on the east For otherwise then thus it cannot be conceived how they should meet together in Asher on the north since Ephraim no where could reach to Asher being bounded as Manasseh also was on the west by the main sea Vers 11. And Manasseh had in Issachar and in Asher Beth-shean and her towns c. even three countreys This is added to intimate that these towns to wit Bethshean Ibl●am Dor and En-dor whither Saul went to a witch and Taanach and Megiddo being in the confines of Asher and Issachar and yet belonging to Manasseh stood not all in one place but were in three severall tracts of ground Or else it may be added to shew that three of the countreys before mentioned were in Ashers portion and three in Issachars and so Manasseh had in each of them three countreys Vers 12. Yet the children of Manasseh could not drive out the inhabitants of those cities c. This is spoken of the times after the death of Joshua and therefore the same is repeated Judg. 1.27 28. Partly through cowardlinesse and partly through Gods withdrawing his help at first they could not drive them out afterwards when their fear could not so much blind their judgements but that they must needs then acknowledge themselves strong enough yet they put them to tribute which did much aggravate their sinne Vers 14. And the children of Joseph spake unto Joshua saying Why hast thou given me but one lot c. Here the story relates how the sonnes of Joseph that is the two tribes of Ephraim and Manasseh came to Joshua and made a great complaint and it was doubtlesse after they had entred upon the land which fell to them by lot that there was not a convenient portion of land assigned to them for their inheritance no more indeed then was fitting to be the lot of one tribe for that is the meaning of those words Why hast thou given me but one lot and one portion to inherit that is why hast thou given us no more of the land then if we had been to be accounted but as one tribe and so to have but one lot Questionlesse Joshua and the rest that were intrusted in this businesse had not either through ignorance or partiality set forth a lesse portion of land for these sonnes of Joseph then was fitting But because a part of the land allotted them was over-grown with wood and a great part of it was still in the possession of the Perizzites and the Rephaims or giants with whom through infidelity and sloth they affraid to encounter therefore they judging this as nothing conclude they had no more given them to dwell in then might well be reckoned the portion of one tribe The most questionable passage in this complaint of theirs is this that to make good that they had not a competent portion of land assigned them they alledge the extraordinary encrease of their people in number through the speciall blessing of God upon them Why hast thou given me but one lot and one portion to inherit seeing I am a great people forasmuch as the Lord hath blessed me hitherto since it is evident as is noted Num. 26.37 that the sonnes of Ephraim when they were numbred the second time a little before their entrance into Canaan were eight thousand

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

Persia above twenty years he gave the Jews libertie to return again into their own countrey we must know that Nebuchadnezzar after the taking of Jerusalem had subdued all the nations round about as was prophesied of him yea even Egypt amongst the rest the greatest and strongest of all those bordering nations Jer. 25.9 10 11. Behold I will send and take all the families of the north saith the Lord and Nebuchadrezzar the king of Babylon my servant and will bring them against this land and against the inhabitants thereof and against all these nations round about c. And this whole land shall be a desolation and an astonishment and these nations shall serve the king of Babylon seventy years Isa 20.4 So shall the king of Assyria lead away the Egyptians prisoners and the Ethiopians captives young and old naked and barefoot see also Jer. 43.10 11. and 44.30 and thus was the Babylonian Empire raised by Nebuchadnezzar which he left to Evilmerodach his sonne and he to Belshazzar his sonne according to that Jer. 27.7 All nations shall serve him and his sonne and his sonnes sonne But then in Belshazzars time this great Empire was ruined by the Medes and Persians who besieged Babylon took it and destroyed it utterly and slew Belshazzar and so fulfilled what was prophesied Isa 47.1 Come down and sit in the dust O virgin daughter of Babylon sit on the ground there is no throne O daughter of the Chaldeans c. and so Jer. 50.1 2 3. and thus the Empire was translated from the Babylonians to the Persians indeed in this warre against Babylon the Medes had the chief stroke for Darius Medus or Cyaxares did command in chief in this warre and the army consisted most of his people Isa 13.17 Behold I will stirre up the Medes against them which shall not regard silver c. and Jer. 51.11 The Lord hath raised up the spirit of the kings of the Medes for his device is against Babylon c. and therefore when Balthazar or Belshazzar was slain he was made king Dan. 5.30 31. In that night was Belshazzar the king of the Chaldeans slain and Darius the Median took the kingdome being about threescore and two years old but yet withall first because Cyrus who was then absolute king of Persia or Viceroy thereof under Darius the Mede did joyn with Darius in this expedition against Babylon and by his valour and policie chiefly the citie was taken as being the man preordained and forenamed by God himself for this great action secondly because Darius it seems stayed not in Babylon but returned into Media and left Cyrus as his Viceroy in his room and thirdly because Darius who was Cyrus his great uncle and as some think his father in law also lived not full two years after but left all to Cyrus his heir therefore even from the first Cyrus was esteemed the Monarch of those parts and however in truth till the death of his uncle Darius the Mede he was absolute Monarch but held also under him as his Viceroy as is evident Dan. 6.28 This Daniel prospered in the reigne of Darius and in the reigne of Cyrus the Persian yet the very first yeare after the conquest of Babylon was reckoned as the first yeare of Cyrus reigne as we see here where it is said that in the first yeare of Cyrus king of Persia God stirred up his spirit to let the Jews go home to their own countrey c. that the word of the Lord by the mouth of Jeremiah might be fulfilled to wit the promise concerning the deliverance of the Jews out of their captivitie at the end of seventy years through the favour of Cyrus Jer. 29.10 After seventy years be accomplished at Babylon I will visit you and perform my good word towards you in causing you to return this place Vers 2. Thus saith Cyrus king of Persia The Lord God of heaven hath given me all the kingdomes of the earth c. It seems that by Daniel or some other of the Jews that it was discovered to Cyrus that many years before the Lord had told them by his prophets that one Cyrus should vanquish Babylon with other nations and then should freely deliver the Jews out of their captivitie and cause their citie and Temple to be again built all which for his better satisfaction they might shew him in the writings of the Prophet Isaiah Isa 44.1 13. And hence it was that he acknowledged that God had charged him to build the Temple and confessed that those kingdomes which he had subdued were given him of God using these high terms The Lord God hath given me all the kingdomes of the earth either out of an affectation of the universall Monarchy of the whole world or out of an hyperbolicall ostentation of the largenesse of his Empire to which all the kingdomes in those parts of the world were subdued according to those expressions we meet with elsewhere Luke 2.1 There went out a decree from Cesar Augustus that all the world should be taxed and Acts 2.5 And there was dwelling at Jerusalem Jews devout men out of every nation Vers 4. And whosoever remaineth in any place where he sojourneth let the men of his place help him with silver c. That is whosoever abideth as a stranger or sojourner in any place of my dominion and hath a mind to go up to Jerusalem let the men that dwell in that place furnish him with all provisions requisite for his journey beside that which they shall send by them as a free-will-offering for the building or service of the Temple the transporting of silver and gold and other commodities is in many places severely forbidden and so happely it was there the king therefore gives licence to the Jews by his proclamation for the carrying away of these things and withall encourageth the people to afford them what help they could by letting them know that his desire was they should be plentifully furnished with all things necessary Vers 5. Then rose up the chief of the fathers of Judah and Benjamin and the priests and the Levites with all them whose spirit God had raised to go up c. To wit both of these and the other tribes also some even of Judah and Benjamin went not as being well settled where they were and loth to remove or desirous to see first how these will speed but those whose spirits God had stirred up went not of these tribes onely but of others also 1. Chron. 9.3 And in Jerusalem dwelt of the children of Judah and of the children of Benjamin and of the children of Ephraim and Manasseh and therefore some conceive that at this time that prophesie of Ezekiel was fulfilled Ezek. 37.16 17.21 22. Sonne of man take thee one stick and write upon it For Judah and for the children of Israel his companions then take another stick and write upon it For Joseph the stick of Ephraim and for all the house of Israel his

Academiae Cantabrigiensis Liber TO THE Right worshipfull Mr. Augustine Philips Master Mr. Clement Cooley Mr. George Reinolds Mr. Thomas Stevenson and Mr. Edmond Clark Wardens Together with the rest of the Assistants of the Company of the CLOTH-WORKERS My very loving and much honoured friends Right worshipfull HAving but a very few years since published for the good of those that desire to reade the Scripture with understanding Certain short Notes of Exposition upon the five books of Moses and finding that they have been entertained by many with farre greater esteem and approbation then ever I expected or they deserved I have now adventured to send forth the rest after them which I had then lying by me to wit the like Notes upon the remaining historicall part of the old Testament and indeed I did then in a manner engage my self by promise that if those found welcome these ere long should follow after and having been often since pressed to make good that promise by the importunity of many Christian friends but especially those of my reverend brethren in the Ministery whose judgement I prized above mine own there lay an obligation upon me for the satisfying of their desires which I could not gainsay Now as the first part of these Annotations I did then dedicate to that particular congregation which the Lord hath been pleased to commit to my care so this second part I now make bold to present unto you who above twenty years since were also pleased to choose me to dispense the word of grace unto you at some set times of your solemn meetings and whom in many other respects I have great cause to love and honour It were indeed engagement enough if there were nothing else to endear my affections to this worthy Society that my dear father whose memory is precious with me and both his brothers were whilest they lived members of this Company and in their times too honoured with those places of credit and trust which since your selves have severally born But besides this it is well known how much I owe you and I willingly thus declare it that this may remain as a publick testimony of my thankfulnesse to you not onely for the great love and respect you have ever shown to me upon all occasions but also especially for the bounteous support which for divers years you have been pleased to afford to one of mine for my sake Adde therefore I beseech you to your former favours the gracious acceptance of this piece of my labours and the God of all grace improve it to you for your spirituall advantage Histories of former times have been ever acknowledged both most pleasant and most profitable if a faire prospect from a high hill be so pleasing to the eye how pleasant must it needs be to the mind of man to have the memorable passages of ancient times presented to our view in a fair prospect of History as if we had then lived to see those things done But above all it must needs be thus in the History of the Scripture both because this chiefly acquaints us with the dispensations of Gods providence towards his Church the dearly beloved of his soul in comparison of whom the rest of the world is not worth the regarding and likewise because this was written by the unerring pen of men inspired by the holy Ghost and that purposely too as the Apostle saith for our learning that we through patience and comfort of the Scriptures might have hope But what need I commend to you the usefulnesse of any part of Gods word which I hope you esteem with David above thousands of Gold and silver If these Annotations shall afford any help for the understanding of such passages in these books as may seem at first somewhat intricate and obscure I have my desire My prayer shall ever be for this worthy Company that the word of Christ may dwell in you richly in all wisdome and that God would still raise up many amongst you that may be to others patterns of piety and zeal for Gods truth in this honourable City and so I rest Your Worships ever ready to do you any service I am able ARTHUR JACKSON The Preface to the READER Christian Reader WHat I prefixed by way of Preface before my Annotations upon the five books of Moses may serve also for these upon the remaining Historicall part of the old Testament these being carried on in the same manner and with respect unto the same ends as the other were Onely one thing I thought good to adde here which is this that there are some Expositions which as I went along I met with so often in so many severall places such as that where men desperately wicked are termed children of Belial and that where the Church is called the Lords portion and the Lords inheritance and some other of the like nature that I was at last wearied with referring the Reader so often to those places where I had formerly given the grounds of those expressions and so resolved to avoid the tedium of such reiterated references rather to leave every man by himself to consider where the like expression was formerly used which by the help of a Concordance at least may be easily found that so there he might seek for satisfaction herein Further then this I have not at present to advertise you concerning these Notes but am onely now to desire your favourable acceptance of what is here published Indeed when the late Annotations came forth upon the whole Bible composed by divers worthy Divines authorized thereto by command of Parliament I did at first question whether there would now be any need of these But considering with my self first that those for the most part are very brief as being at first intended onely for marginall notes secondly that there are very few Expositours that have written upon this part of the Bible and therefore a supply of further help herein could not be thought altogether uselesse and thirdly that I was in some sort already engaged by promise for these Annotations which I formerly made known were then collected I did at last in these regards determine to proceed in my former resolutions Whether I shall ever go on any further in this way the Lord onely knows the infirmities of age grow so fast upon me that I may well fear I shall not And besides there is little encouragement for any work of this nature in these contentious times There are some we see risen up amongst us that are not afraid to deny the Scriptures to be Gods word which must needs be the ruine of religion and open a doore to all profanenesse and Atheisme should it be suffered in the land But we trust the Magistrate whom God hath so highly honoured will be so zealous for the honour of God as ere long to stop the mouthes of such blasphemers and in the mean season none but those that are given up of God to believe lies will

ever a whit the more question these divine Oracles Surely the Scripture is the Churches Magna Charta whereon all our priviledges and all our hopes depend as we are Christians and therefore I hope none that professe themselves fellow-citizens of the saints will suffer such a treasure as this to be taken from them No but the more violently Satan rageth against it the more we should prize it and the more diligently we should exercise our selves in the study of it Now Reader if herein this which I send forth abroad for the good of the Church shall afford thee any help blesse God for it and pray for him who is Thine in the Lord Jesus ARTHUR JACKSON Faults escaped Page 19 line 14 for now they reade and so now they p. 56. l 7 devided r. decided p. 8. l. 13. into parts r. into two parts p 135. l. 11. Ephraim quarrelled r. Ephraims quarrell p. 149. l. 10. retained r. reclaimed p. 181. l. 26 Michael r. Michal and l. 27 Michaels r. Michals p. 291. l. 4 understanding r. undertaking p. 301. l 45. pillars r. pillows p. 337. l. 4. and lived r. that is he lived p. 429. l. 29. it is Isaiah r. is that Isaiah p. 468. l. 17. after set out adde for the most holy place p. 507. l. 3● after what God adde required p 513. l. 30. between r. from p 514 l. 3 indeed after r. indeed because after p. 656. l. 7. were carried r. were not carried l 40 off him r. off to him p. 669 l. 4. foure r. foure and twenty l. 31. we r. a●e p. 684. l. ult 2. 6. r. 2. Sam 6 p 712. l. 1. observed r. offered p. 736. l. 17. was absolute r. was not absolute and for also r. all p. 741. l. 24. at least r. at last p. 757. l. 20. the readily r the more readily p 760. l 37. Hanani r. Nehemiah p 773. l. 3 quality r. quantity l 4. durst do r. durst not do p. 805 l. 43 dele him ANNOTATIONS Upon the book of JOSHUA CHAP. I. NOw after the death of Moses the servant of the Lord it came to passe that the Lord spake unto Joshua c. Here begins the history of Israels commonwealth under the government of Joshua and therefore is this book called the book of Joshua Some adde also that it was so called because it was written by Joshua which may be judged the more probable first because the example of Moses herein who wrote the State of Israels common-wealth in his time might be a strong inducement to Joshua to do the like and secondly because that place chap 24.26 And Joshua wrote these words in the book of the Law of God c. is an evident proof that he wrote some part of this book if not that he wrote it all It is true there are some passages in this book which could not be written by Joshua as 1. That mention which is made of the book of Jasher Chap. 10.13 And the Sunne stood still and the Moon stayed untill the people had avenged themselves upon their enemies Is not this written in the book of Jasher for this book of Jasher was written after Davids time as is evident 2. Sam. 1.18 where it is said that David bid them teach the children of Judah the use of the bow behold it was written in the book of Jasher 2. That story of the expedition of the Danites when they took Laish mentioned in this book of Joshua chap. 19.47 which was long after that Judges 18.1 c. and 3. The relation of Joshua his death and buriall chap. 24.29 30. These things and some others that might be picked out could not indeed be written by Joshua but though the book it self were written by Joshua yet these passages might be inserted afterwards by some other Penman of the holy Ghost for so also in the foregoing books which all men yield were written by Moses we find some passages too that could not be written by Moses himself but were afterwards added by some other as is noted upon that relation of the death buriall of Moses Deut. 34.5 c. However sufficient it is for us to know that whoever wrote this book he wrote it by the inspiration of the holy Ghost for hereto there is a testimonie given in the new Testament where some passages thereof are cited as parts of the sacred Scripture the word of God as that which in this chapter is spoken to Joshua and cited by S. Paul Heb. 13.5 I will never leave thee nor forsake thee As for this first passage wherewith this book begins it shews how Joshua received a command from God to lead the Israelites over Jordan into the land of Canaan the Lord had before appointed that Joshua should succeed Moses in the government of Israel Numb 27.18 and upon the laying of Moses hands upon him he had received an extraordinary measure of the gifts of Gods spirit to inable him for the government Deut. 34.9 And therefore doubtlesse immediately after the death of Moses Joshua took upon him the supreme Magistracy But here now we are told how either at that time so soon as Moses was dead or rather after the thirty dayes that were spent in lamenting the death of Moses Deut. 34.8 the Lord spake unto Joshua the sonne of Nun Moses minister and gave him that charge which is here after related Whether God spake this to Joshua by an audible voice by the secret instinct of his spirit in some dream or vision or by the high-priests inquiring for him by the Vrim and Thummim we cannot conclude because we find it not expressed onely we find that God had formerly promised that Eleazar the priest should ask counsel for him after the judgement of Vrim before the Lord Num. 27.21 But for this title given here to Joshua that he was Moses minister the Lord spake unto Joshua Moses minister we may well think that was purposely added to imply one reason amongst others why Joshua was most fit to succeed Moses in the government to wit because having been so many years together his minister by his continuall daily conversation with Moses he could not but learn much thereby to prepare and fit him the better for this service Vers 2. Moses my servant is dead now therefore arise c. Here the Lord exhorts Joshua that since Moses was dead he should now lead the Israelites over Jordan and carry them into the land which according to his former promises made to their fathers he was now ready to conferre upon them Now in mentioning the death of Moses he useth this expression Moses my servant is dead first and principally to imply what it was he required of him to wit that as their captain and supreme governour he should now conduct them into the land of Canaan for Moses is here called Gods servant in regard of the supreme magistracy whereto God had advanced him and so the drift of the words is that since Moses

this order prescribed here by Joshua for the peoples marching about the citie was formerly given him in charge by the Lord though it be not there expressed However very observable is the peoples readinesse in obeying his command which makes it to me most probable that Joshua had told them what the Lord had imparted to him concerning the falling of the citie wall which they believing the rather because of the miracle they had so lately seen of the dividing of Jordan were the readier to do what Joshua enjoyned them and thence is that which the Apostle saith Heb. 11.30 By faith the walls of Jericho fell down after they were compassed about seven dayes It is questioned by some why those Israelites were armed that went before the ark seeing the wall was to fall of it self But this scruple is altogether causelesse for it was fit they should be armed for their own defence and the defence of the ark in case the inhabitants should sally out upon them and besides they were to go up upon the citie to destroy the inhabitants so soon as ever the wall was fallen and their going armed beforehand did testifie that they believed what God had said herein and were ready to execute the Lords command The greatest difficulty in these words is who are here meant by the rereward that came after the ark Some hold that this is meant of the tribes of Dan Asher and Naphtali and that because Numb 10.25 their camp is called the rereward and used alwayes as the Israelites travelled through the wildernesse to march in the rere which order they conceive was here observed for the greater pomp and state But yet because the words seem so plainly to imply that all the people that were armed went before the ark Let him that is armed passe on before the ark of the Lord vers 7. and here again the armed men went before the priests that blew with the trumpets therefore it may seem more probable which others say that by rereward here is meant the remainder of the people that were not armed Vers 16. Joshua said unto the people Shout c. The following reason for the Lord hath given you the citie shows the ground why this shouting was enjoyned them to wit first to strike the hearts of the men of Jericho with fear secondly to testifie their faith in Gods promise and their joyfull assurance that now the citie should be delivered up unto them and thirdly to encourage one another in the following assault Vers 17. And the city shall be accursed even it and all that are therein to the Lord. This Joshua received in charge from the Lord though it were not formerly expressed as is evident 1. Kings 16.34 In his dayes did Hiel the Bethelite build Jericho he laid the foundation in Abiram his first-born and set up the gates thereof in his youngest sonne Segub according to the word of the Lord which he spake by Joshua the sonne of Nun. And by Joshua no doubt this charge was given to the people before the time when they were to shout but here it is inserted vvhen it vvas to be put in execution to make vvay to the follovving story of Achans transgression chap. 7. Why this citie vvas thus destroyed rather then the other cities vve need not enquire since it is enough that it pleased God so to appoint But probably tvvo reasons may be given first that hereby the other inhabitants might be vvarned not to stand out against God or if they did to render them the more inexcusable and secondly that it might be offered to the divine justice as a kind of first-fruits as the words implie the citie shall be accursed to the Lord thereby acknowledging that the whole land was his but that he was pleased to give it them As concerning things accursed or devoted see the notes upon Levit. 27.28 Vers 19. But all the silver and gold and vessels of brasse and iron are consecrated unto the Lord. Under these we may probably conceive that all other metalls are comprehended and happely they were made to passe through the fire ere they were brought into the Lords treasurie as those were Num. 31.22 23. Onely the gold the silver the brasse the iron the tinne and the lead Every thing that may abide the fire ye shall make it go through the fire and it shall be clean concerning their images of gold and silver there is no question to be made but that either they were melted and so brought into the treasurie or else utterly wafted with the things in the citie according to that law Deut. 7.25 The graven images of their gods shall ye burn with fire thou shalt not desire the silver or gold that is on them nor take it unto thee lest thou be snared therein for it is an abomination to the Lord thy God Vers 20. The wall fell down flat so that the people went up into the citie c. Thus God without the help of the Israelites beat down the walls of Jericho wherein the Israelites were to have no part of the spoil See the former note upon vers 5. Vers 23. And they brought out all her kindred and left them without the camp of Israel That is having fetched Rahab her kindred and all she had out of her house they carried them to some place without their camp and there they left them And thus both the Israelites testified what an esteem they had of the holinesse of their camp where God was pleased to dwell amongst them and withall Rahab and her kindred were hereby taught to acknowledge bewail and forsake the impuritie of their gentile condition and were kept as aliens from the common-wealth of Israel till they had made profession of their desire to imbrace the religion and faith of Israel and were cleansed from their former pollutions according to the Law Numb 31.19 And do ye abide without the camp seven dayes whosoever hath killed any person and whosoever hath touched any slain purifie both your selves and your captives on the third day and on the seventh day Vers 24. And they burnt the citie with fire and all that was therein It might well in reason have been very grievous to the people to destroy such goodly houses wherein they might so conveniently have seated themselves and the whole prey and spoil of so fair a citie which might so greatly have enriched them But herein is noted their observable obedience at present to the Lords command not a man of them offering to meddle with one jot of the spoil save onely Achan of whose sacriledge we have the relation in the following chapter Vers 26. Cursed be the man before the Lord that riseth up and buildeth this citie Jericho God would have the ruines of this town remain as a perpetuall monument of the power of God shewed both in his severitie against this idolatrous citie and his mercie to his people and therefore Joshua is by the Lord appointed to curse him that should

33.27 Our hand is high and the Lord hath not done all this or the Lord was not able to give them the land which he had promised them and so will preferre their idol-gods before the Lord God of Israel Vers 11. For they have taken of the accursed thing and have also stollen c. Here the Lord sets forth the severall degrees of the hainousnesse of that sinne of Achans wherewith all Israel was involved for first saith the Lord they have taken of the accursed thing that is they have reserved to themselves some part of that which as an accursed thing should have been burnt to wit the Babylonish garment secondly they have also stollen that is they have taken of that also which I reserved for my self to wit the gold and silver thirdly and dissembled also that is they have done this closely and cunningly the party offending carrying the matter so as if he had done no such thing which indeed must needs be a great aggravation of his sin this being no lesse implicitly but a deniall of Gods omniscience or a bold contempt of his wrath against those that transgresse his Laws and then fourthly they have put it even amongst their own stuffe which is added as the last and highest aggravation of this wickednesse because this argued a remorselesse resolution to hold what he had so wickedly gotten and that he was farre from being smitten in conscience for what he had done Vers 13. Vp sanctifie the people c. See the note upon Exod. 19.10 Vers 14. And it shall be that the tribe which the Lord taketh shall come according to the families thereof c. That is the tribe upon which that lot falleth shall bring all their severall families that so by casting of lots it may also be discovered which is the guilty familie for that the guilty tribe and then the guiltie familie then the houshold were taken by lots is evident by comparing this place with that in the 1. Sam. 14.41 42. where the same phrase is used Saul said unto the Lord God of Israel give a perfect lot and Saul and Jonathan were taken And Saul said Cast lots between me and Jonathan my sonne and Jonathan was taken But why did not the Lord tell Joshua that Achan was the partie that had sinned but cause him thus to be discovered by casting of lots I answer first because by this means the Lord tried Achan whether he would come in voluntarily and confesse his sinne and indeed by Achans holding out so long even till the lot fell upon his own person there was a notable discovery made how hardly men are brought to confesse their secret sinnes and how prone they are to flatter themselves with a vain hope that their secret sinnes shall never be discovered and secondly because hereby the Lord made known that even the most casuall things to wit the casting of lots are certainly governed by the providence of God according to that of Solomon Prov. 16.33 The lot is cast into the lap but the whole disposing thereof is of God a truth the fitter to be cleared to this people because the land was within a short time to be divided amongst them by lot Vers 15. And it shall be that he that is taken with the accursed thing shall be burnt with fire he and all that he hath c. That is after he hath undergone the punishment due to him by the Law as a presumptuous transgressour of Gods command which was that he should be stoned Numb 15.30 35. let him be also burnt with fire according as the things anathematized or accursed were to be consumed See vers 25. And all Israel stoned him with stones and burned them with fire after they had stoned them with stones Vers 17. And he brought the familie of Judah c. That is the families which were foure or five Numb 26.20 21. And he brought the familie of the Zarhites man by man That is the heads of that familie one after another to wit those five mentioned 1. Chron. 2.6 The sonnes of Zerah Zimri and Ethan and Heman and Calcol Dara five of them in all and so Zabdi was taken that is the lot fell upon his posterity and household who were brought man by man Vers 18. And he brought his houshold man by man c. That is Joshua as above vers 16. So Joshua rose up early in the morning c. Vers 21. And behold they are hid in the earth in the midst of my tent and the silver under it That is and the silver you shall find under the garment or rather as the originall may be understood wrapt up within the garment to wit because it consisted of so many severall peices of coyn and this he expresseth that by this particular relating how they were hid it might be the more evident that he spake truly Vers 22. So Joshua sent messengers and they ran unto the tent c. This running of the messengers to Achans tent to fetch the things stollen which he had confessed were hidden there might well proceed from their eager and earnest desire to clear themselves from the accursed thing which had kindled Gods anger against them for they were fetched not onely to discover the truth of what Achan confessed but also that they might be burnt as God had commanded vers 15. yet it may be also that God commanded them to runne lest any upon Achans confession should get thither and remove them elsewhere Vers 24. And Joshua and all Israel took Achan c. Here the story relates how Joshua and the Israelites took Achan with the things he had stollen his children and all that he had and carried them down to the valley called afterwards upon this occasion the valley of Achar that they might be there burnt as God had commanded Now amongst other things there being here particular mention made of his oxen and his asses and his sheep c. it may be gathered from thence that he had before a competent estate and did not therefore steal those things for want which he took out of the spoyl of Jericho but out of mere covetousnesse for the further inriching of himself which was doubtlesse a great aggravation of his sinne Vers 25. And all Israel stoned them with stones and burned them with fire after they had stoned them with stones So that both Achan and his sonnes and daughters were stoned Now though this Joshua might not have done by the ordinary Law Deut. 24.16 The father shall not be put to death for the children neither shall the children be put to death for the father yet here it was just because God commanded it yea though they were no way consenting to their fathers sinne for first God might have respect if they were of grown years to the punishment of other sinnes whereof he knew them guilty or might take them away in mercy but however though they were infants at least some of them to take away the

you to inherit and when he giveth you rest from all your enemies round about so that you dwell in safety Then there shall be a place which the Lord your God shall chuse to cause his name to dwell there thither shall ye bring all that I command you your burnt offerings and your sacrifices your tithes and the heave offering of your hands and all your choice vows which ye vow unto the Lord c. and here the Tabernacle continued unto the dayes of Samuel to wit above three hundred years And the land was subdued before them That is the land about Shiloh was subdued and the inhabitants driven out of it and those that dwelt further off were so stricken with the terrour of God that they durst not stirre to molest the Israelites Vers 2. And there remained among the children of Israel seven tribes which had not yet received their inheritance It may seem strange that the Israelites having begun in Gilgal to divide the land by lot went not on in that work but having drawn three lots which fell to Judah Ephraim and Manasseh gave over and intermitted this work and that as it seems a long time for so much is evident by Joshua his expostulation with them vers 3. though it be not expressely said how long it was How long saith he are you slack to go to possesse the land c. why they did this no reason is given in the text But this by Expositours is thought the most probable reason to wit that the other tribes perceiving what a large circuit of land was given to Judah out of which indeed more then the portion of one tribe was afterward taken see chap. 19.9 they began to murmure as supposing that there would not be left an equall share for them and the rather because they heard the sonnes of Joseph already complain and therefore pretending that there could not be any equall division made when the remote parts were no better known to them as being yet in the enemies possession they desired some stay of the work till they had further prevailed and might know the land they were to divide better then yet they could do And thus the work being put off for a time by degrees they began to mind it no more till Joshua finding them shamefully remisse urged them to set upon it again and for their better satisfaction to send forth men to search the land Vers 4. Give out from among you three men of each tribe c. To wit not onely of the seven tribes mentioned vers 2. but also of Judah Ephraim and Manasseh lest if these searchers should conceive that it was fit somewhat should be taken from those that had their lots already they might otherwise complain of partialitie in those that were sent to search the land As for the work that these men were to do namely to describe the land according to the inheritance of them it is meant doubtlesse of some catalogue they were to bring of the severall countreys and parts of the land that were not yet divided with the severall cities and towns and villages that were in each of them that so accordingly they might the better divide it into so many parts Vers 5. Judah shall abide on their coasts on the south c. The meaning of this is onely that the tribe of Judah and the sonnes of Ioseph Ephraim and Manasseh should continue seated the one on the South the other on the North in that part of the land wherein the lots that were drawn for them in Gilgal fell and not that they should have still the same quantity of land that was at first assigned them for we see afterward that the tribe of Simeon had their portion assigned them out of that which was at first in the lot of Iudah chap. 19.9 Vers 6. Ye shall therefore describe the land into seven parts and bring the descrition hither to me that I may cast lots here for you before the Lord our God This some say was spoken to the men that were chosen to describe the land But I conceive it might as well be spoken to the whole assembly to whom hitherto Ioshua had directed his speech Ye shall therefore describe the land into seven parts and bring the description c. that is ye shall take order that by the men you send out the land be described into seven parts and then that the description thereof be brought to me However the mention he makes in the last words of the account they were to give of what they had done before the Lord in the tabernacle was doubtlesse to intimate how carefull the men that were sent had need to be diligently and carefully to carry themselves in this great charge that was imposed upon them Vers 9. And the men went and passed through the land and described it by cities into seven parts c. They might use some likely means to prevent danger when they searched the countreys of their enraged enemies perhaps they divided themselves and went not all together they might also go under pretence of negotiation and it may be disguised that they might not seem Isralites But doubtlesse the astonishment and fear wherewith God had stricken the inhabitants upon the Israelites late victories were the best means of their safety and by their preservation in this dangerous service we may well think their brethren were much encouraged to set upon the getting of the remainder of the land into their possession Vers 11. And the lot of the tribe of the children of Benjamin came up c. Thus had Benjamin the honour of having the first lot amongst the seven tribes and was by Gods providence seated the very next to his brethren Ephraim and Manasseh who likewise were of Rachel and had also the royall city of Ierusalem within his borders where God dwelt in his holy Temple wherein that was accomplished which Moses prophesied of this tribe Deut. 33.12 And of Benjamin he said The beloved of the Lord shall dwell in safety by him and the Lord shall cover him all the day long and he shall dwell between his shoulders Vers 12. And their border on the North was from Jordan c. This North border of Benjamin is the same with the South border of the sonnes of Ioseph described before chap. 16.1 concerning which therefore see the notes there Vers 14. And the border was drawn thence and compassed the corner of the sea southward c. Here begins the Western border of Benjamins portion for here the line turns from North to South and fetching a compasse about an inlet or creek of the sea goeth on southward till it comes to Kirjath-baal in Iudahs portion called by the Israelites to suppresse the name of their idol-god Kirjath-jearim Vers 15. And the south quarter was from the end of Kirjath-jearim c. See chap. 15.5 6. where you shall find the same to be made the north border of Judah onely that line is drawn

commends the Reubenites and Gadites and the half tribe of Manasseh when he was now to dismisse them and send them back to their own inheritance is That notwithstanding the warre had lasted so long yet they had not been weary of that which they had undertaken but had continued constantly with their brethren to help them against their enemies till God had given them rest from their enemies as he had promised them It is no where expressed how long the war had lasted ere the Israelites were settled peaceably in the land of Canaan and so thereupon these tribes were set free to return back to their own dwellings Onely by that which is said concerning Calebs age Joshua 14.10 at that time when they were setting themselves to the work of dividing the land it is evident that then the warres had lasted full seven years and how long it was after that ere the work was fully ended we cannot say Some learned Expositours hold that it was at least fourteen years after the Israelites passed over Jordan ere Joshua sent back these tribes to their own dwellings But if it were not so long not happely above nine or ten years yet however if we consider that they had left their wives and children and estates behind them in a land newly conquered we may well conceive what just cause Joshua had to praise them for their faithfulnesse herein that could be content for so many years together to continue with their brethren for their help till they saw them peaceably seated each tribe in their inheritance Vers 4. Therefore now return ye and get ye unto your tents and unto the land of your possession That is from the assembly they were to go to their tents and so from thence to the land of their possession beyond Jordan Vers 5. But take diligent heed to do the commandment and the law c. That is be circumspectly watchfull over your selves lest you be drawn away from doing what God hath enjoyned you Vers 6. So Joshua blessed them and sent them away See the note chap. 14.13 Vers 8. Divide the spoil of your enemies with your brethren That is when you come home let your brethren there have share in the spoil you carry hence with you Now this division might be either that every one should have an equall share or rather that these that had been in the warre should have one half and the rest of their tribes that stayed behind should have the other half For so Moses by direction from the Lord had ordered it in the warre that was made by a party that was sent out against the Midianites Num. 31.27 And divide the prey into parts between them that took the warre upon them who went out to battell and between all the congregation concerning which see the note upon that place and it is therefore probable that Joshua followed the example of Moses herein Vers 10. And when they came unto the borders of Jordan that are in the land of Canaan c. That is when the Reubenites and the Gadites and the half tribe of Manasseh came to the borders of Jordan within the land of Canaan before they passed over Jordan they built there a very great altar after the pattern of that in the Tabernacle and this they did as afterwards vers 24 c. they make known to the messengers that were sent to them about it not with any thought to offer sacrifices thereon but onely to the end that altar might be in the ages to come a memoriall that those tribes that dwelt without Jordan were of the stock of Israel as well as they within Jordan and had a right to come to the Tabernacle and to offer their sacrifices on Gods altar there as well as they in that it would still be known by tradition from their fathers to all succeeding generations that that altar within Jordan was built by the tribes without Jordan when they returned that way home from helping their brethren against the Canaanites when they first settled themselves in the land of Canaan Vers 12. The whole congregation of the children of Israel gathered themselves together at Shiloh to go up to warre against them God had enjoyned his people that in case any of their brethren of any citie in Israel should fall off from the true worship of the true God to the worship of false gods and consequently to any idolatrous worship whatsoever they should then gather themselves together and utterly destroy the inhabitants of that city Deut. 13.13 c. Now therefore when the Israelites heard of the altar which their brethren had built on the banks of Jordan in their return home they presently concluded that they had done it with a purpose to offer sacrifices thereon which would have been a manifest rebellion against Gods Law wherein all the tribes of Israel were enjoyned to bring all their sacrifices to that one altar that was in the Tabernacle Deut. 12.5 6. and thereupon they unanimously gathered themselves together at Shiloh to make warre against these tribes that had built this altar onely they first sent messengers as it follows in the next verse to make inquiry concerning that which they had done according to the direction of the law Deut. 13.14 Thou shalt inquire and make search c. though they were their brethren that did not abate their indignation against them but rather increase it yea the Manassites within Jordan were as forward as the rest to fight in this quarrell though one half of their own tribe was amongst those they were to fight against Vers 13. And the children of Israel sent unto the children of Reuben c. To wit to enquire concerning that which they had heard to expostulate the matter with them to try if by any fair means they might be drawn from the evil which they conceived they had done And indeed not onely because they were brethren but especially because these tribes had so lately continued so many years so faithfully with them to help them against their enemies till they were seated peaceably in the land of their inheritance it had been a great evil to have proceeded to extremities before they had assayed to make up the matter in a gentle way Vers 17. Is the iniquitie of Peor too little for us from which we are not cleansed unto this day c. As if they should have said Is it not enough that we did many years since so highly provoke God to displeasure against us by suffering our selves to be drawn by the daughters of Moab to the worship of Baal-Peor that we must now afresh provoke God again by a new rebellion against his Law And indeed considering how exceedingly zealous Phinehas had been in that matter of Peor when he slew Zimri and Cozbi in the very act of their uncleannesse it is no wonder though he did particularly instance in this example of their former rebellion to shew them how dangerous a thing it was so again to

incense God against them as he conceived they had done But why doth he say that the Israelites were not yet unto that day cleansed from the iniquitie of Peor since at that time when Phinehas had slain Zimri and Cozbi the Lord said unto Moses Num. 25.11 Phinehas the sonne of Eleazar the sonne of Aaron the Priest hath turned my wrath away from the children of Israel c. I answer 1. Because the stain and infamy of that sinne lay still upon them it was a mighty dishonour to the Israelites unto that day that they had so basely forsaken the living God to go after the base idol-gods of the heathen as many as were guilty of it yea all indeed had cause to blush at the remembrance of it unto that day 2. Because the infection of that sinne did still cleave unto them The governours of the people did no doubt find that the infection of Idolatry which the Israelites had contracted at that time when they were drawn by the daughters of Moab to worship their false gods did ever and anon still break forth in some particular persons who were found lingring still after that idolatrous worship whence it was that after this Moses gave them that charge chap. 24.23 Now therefore put away the strange gods that are among you c. and hence it is that they now tell their brethren that they were not throughly cleansed from the iniquity of Peor unto that day Indeed the people and state in generall continued uncorrupt all the dayes of Joshua chap. 24.31 And Israel served the Lord all the dayes of Joshua But they spake here of that which they found in particular persons to wit that though they did what they might to punish and suppresse idolatry yet now and then there was still some found that shewed they were not wholly purged from that infection which they had taken so long since in the worship of Baal-Peor and 3. Because they were not fully cleared from the guilt and punishment of that sinne For though upon that zealous act of Phinehas it is said that he had turned away Gods wrath from the children of Israel yet the meaning of that was onely this that Gods wrath was thereby staid from proceeding on any further in that slaughter which he had enjoyned the Judges to make amongst those that had committed fornication with that Idol Baal-Peor Num. 25.5 Moses said unto the Judges of Israel Slay ye every one his men that had joyned themselves unto Baal-Peor all which notwithstanding there might be many particular persons that God was pleased to spare at that time whom he might afterwards call to account and correct them sharply even for that sinne and so in this regard it might be here said that unto that day they were not fully cleansed from that iniquity For just such an expression we have Num. 14.20 23. And the Lord said I have pardoned according to thy word But as truly as I live c. Surely they shall not see the land which I sware unto their fathers Vers 18. And it will be seeing ye rebell to day against the Lord that to morrow he will be wrath c. That is immediately or forthwith for so this word to morrow is often taken Matt. 6.30 Wherefore if God so clothe the grasse of the field which to day is and to morrow is cast into the oven shall he not much more clothe you 1. Cor. 15.32 Let us eat and drink for to morrow we shall die Vers 19. Notwithstanding if the land of your possession be unclean then passe ye over into the land of the possession of the Lord c. That is if you think the land without Jordan unclean because ye have not Gods Tabernacle and Altar with you as we have then passe over into the land of Canaan where the Lord dwells in his Tabernacle Doubtlesse the countrey without Jordan was a part of the land of promise onely the land within Jordan is peculiarly called the land of the possession of the Lord because the Lord dwelt there in his Sanctuary Now though it would have been a great imparing to all their inheritances that were seated within Jordan to have admitted these two tribes and a half without Jordan to come and have a share with them especially at this time when as yet the Canaanites were amongst them and held so great a part of their land from them yet this they willingly offered them rather then they should fall off from the true worship of God which shewed how singularly zealous they were both for Gods glory and their brethrens salvation But rebell not against the Lord nor rebell against us They call their building of an altar a rebellion not against the Lord onely but against their brethren also within Jordan because thereby they had as they apprehended separated themselves from having communion with them as the true Church of God and by this their idolatrous practise had provoked the Lord as much as in them lay to destroy them all or to cast them off from being his people Vers 22. The Lord God of gods the Lord God of gods he knoweth and Israel he shall know In these words the tribes without Jordan do first appeal to God who knew with what intention they built that altar as comforting themselves with this that however it might be suspected whether that which they should say were true or no God who was the searcher of all hearts knew that they had not done it with any such purpose as their brethren suspected and the vehemency they use in expressing this The Lord God of gods the Lord God of gods he knoweth implies how hatefull the very thought of that was to them of which they were suspected and then in that next clause and Israel he shall know they professe that this in time to come should be clearly manifested to their brethren too for those words and Israel he shall know are not meant thus that they would now tell the Israelites for what cause they had built it but the meaning is that in time to come by their constancy in the true worship of God they would make the Israel of God know how farre they were from building an altar with any purpose to sacrifice thereon If it be in rebellion or if in transgression against the Lord save us not this day These words save us not this day are an imprecation wherein they desire that the Lord should not spare them but punish them according to the hainousnesse of so foul a sinne if they in setting up the altar intended any such thing as they were charged with Vers 24. In time to come your children might speak unto our children saying What have you to do with the Lord God of Israel That is in the generations to come your children might happely deny to suffer our children to offer their sacrifices at Gods altar alledging that they were none of the Church and people of God none of Abrahams seed that

near which under an oke there was a stone erected as a witnesse of the covenant which the people had made with God But it is more probable that this assembly was in Shechem and that the Tabernacle and Ark were removed hither upon this occasion 1. Because Shechem was in the tribe of Ephraim as well as Shiloh and perhaps nearer unto Joshua his city and so the more convenient for him to come thither 2. Because we no where reade that Shiloh is called Shechem which is the onely ground of the other opinion 3. Because it is evident that upon speciall extraordinary occasions they were wont sometimes to remove the Ark 1. Sam. 4.4 So the people sent to Shiloh that they might bring from thence the Ark of the covenant of the Lord of hosts But why should they not have met at Shiloh that so there might be no need to remove the Ark I answer that Shechem was a city of great note a city of refuge chap. 21.21 a place famous for the abode of the Patriarchs there yea and there God did at first enter into a covenant with Abraham Gen. 12.6 7. and the people there had lately renewed their covenant with God upon mount Gerizim and mount Ebal in which regard Joshua might think it the fitter to bring the people now to renew it again in the same place And then besides there might be some other speciall occasion for some other businesse that was to be done at Shechem as happely the buriall of Josephs bones there whereof mention is made in the 32. verse of this chapter Vers 2. Your father 's dwelt on the other side of the floud in old time even Terah the father of Abraham and the father of Nachor That is Euphrates which is by way of eminency usually in the Scripture called the river And they served other gods That is their fathers to wit Terah and Abram and Nachor of whom they were descended by the mothers side for they are all mentioned in the foregoing words Neither need it seem strange unto us that Abraham should serve other Gods before his calling for therein was Gods mercy the more magnified And indeed if Abraham had continued incorrupt in an idolatrous family the posterity of Abraham might have boasted in this whereas the drift of Joshua in these words is quite contrary even to set forth Gods goodnesse in rescuing him out of that way of danger and chusing him to be the father of his peculiar people when there was nothing in him to move the Lord to shew him such speciall favour Vers 3. And I took your father Abraham from the other side of the floud and led him throughout all the land of Canaan The mention which is here made of Gods leading Abraham through the severall parts of Canaan is to intimate Gods goodnesse to him that he did not onely preserve him being in a strange land in the midst of so many barbarous people but also blesse and prosper him and cause him to be so greatly esteemed amongst them And multiplied his seed and gave him Isaac That is gave him severall sonnes to wit Ishmael and the sonnes of Keturah and amongst the rest Isaac and therefore I conceive mention is made of his other children to illustrate Gods singular favour to the Israelites in passing by so many of Abrahams issue and choosing their father to be the heir of promise Vers 4. And I gave unto Isaac Jacob and Esau and I gave unto Esau mount Seir c. Esau is here also mentioned to intimate the free grace of God in passing by Esau though his posterity grew presently great and inhabited mount Seir and establishing his covenant with their father Jacob his younger brother Vers 7. And your eyes have seen what I have done in Egypt Many might be now living as well as Joshua and Eleazar that came out of Egypt for onely those that were above twenty years old when they came out of Egypt did the Lord threaten to destroy in the wildernesse Num. 14.29 As for the next clause and ye dwelt in the wildernesse a long season it is added to intimate Gods wonderfull providence in feeding them and preserving them for so many years in their travels there Vers 9. Then Balak the sonne of Zippor king of Moab rose and warred against Israel c. That is prepared to make warre against them intending to have set upon them if he could have gotten Balaam to curse them Num. 22.11 Behold there is a people come out of Egypt which covereth the face of the earth Come now curse me them peradventure I shall be able to overcome them and drive them out Vers 11. And the men of Jericho fought with you c. That is made preparation to resist you shutting up their city against you and fortifying themselves which is a kind of defensive warre though indeed they never durst stir out of their gates to fight against the Israelites nor had the heart once to lift a weapon in defence of themselves when they saw their walls so miraculously to fall down before them Vers 12. And I sent the hornet before you which drave them out from before you c. See the note upon Exod. 23.28 Vers 14. And put away the gods which your fathers served c. So likewise vers 23. he sayes Put away the strange gods that are among you Their zeal against their brethren for building that altar on the banks of Jordan chap. 22.16 Thus saith the whole congregation of the Lord What trespasse is this which ye have committed against the God of Israel to turn this day from following the Lord in that ye have builded you an altar that ye might rebell this day against the Lord and that which is said of them in this chapter vers 31. And Israel served the Lord all the dayes of Joshua sh●ws plainly that for the generall they were not yet corrupted and that there was no idolatry publickly allowed Besides had Joshua known any particular families or persons that had worshipped idols no doubt he would have punished them according to the Law but it seems in his government he had found that many of them were still lingring after these superstitions of their fathers and therefore feared that though they durst not openly do it there were some that secretly were worshippers of idols whence it is that he admonisheth them in this wise to put away the strange gods from amongst them and indeed that in the wildernesse many secretly did worship idols is evident by that place Amos 5.25 26. which is cited by S. Stephen Acts 7.42 43. Then God turned and gave them up to worship the host of heaven as it is written in the book of the Prophets O ye house of Israel have ye offered to me any beasts and sacrifices by the space of fourty years in the wildernesse Yea ye took up the Tabernacle of Moloch and the starre of your God Remphan figures which you made to worship them Vers 15.

they began presently to provoke the Lord with their sinnes For it is evident that these cities were not long after this inhabited by the Philistines chap. 3.1 2 3. Now these are ●he nations which the Lord left to prove Israel by them c. Namely five Lords of the Philistines c. and so again 1. Sam. 6.17 Now these are the golden Emerods which the Philistines returned for a trespasse-offering unto the Lord For Ashdod one for Gaza one for Askelon one for Gath one for Ekron one As for Ekron one of the cities here mentioned it was in Dans lot Josh 19.43 therefore it seems that the tribe of Judah joyned with those of Dan as well as with those of Simeon for the clearing of their coasts the rather because they could not hold those cities they had gotten from the Philistines if they had let them alone in this neighbouring citie Vers 19. And the Lord was with Judah and he drave out the inhabitants of the mountain This clause and the Lord was with Judah is added to shew of what difficulty their attempts were if the Lord had not been with them and withall to condemne their cowardise that durst not proceed in their conquests against the inhabitants of the valleys having had such incouraging experience of Gods assistance But could not drive out the inhabitants of the valley because they had chariots of iron Their own fears disabling them and God for their sinnes withdrawing himself from them Concerning these chariots of iron see the note Josh 17.16 Vers 21. And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem c. See Josh 15.63 Vers 26. And the man went into the land of the Hittites and built a city Whence it seems probable that the Israelites did not onely spare his life and the life of his family but also gave him a rich reward to wit for shewing them the way into Bethel as is before said Vers 27. Neither did Manasseh drive out the inhabitants of Bethshean c. See the note Josh 17.12 Thus in the dayes after the death of Joshua when it seems they had no one set over them in chief but were onely governed by the joynt-authority of the Elders in each tribe they began to be remisse in endeavouring to drive out the remainder of the Canaanites that dwelt in the land but were content to make peace with them and this was the first step of their defection from God which did by degrees lead them into grosser sinnes and greatly provoked the Lord to displeasure against them Vers 35. Yet the hand of the house of Joseph prevailed so that they became tributaries That is though the Danites were sorely for a time oppressed by the Amorites as is expressed before vers 34. And the Amorites forced the children of Dan into the mountain for they would not suffer them to come down to the valley yet afterward with the help of the sonnes of Joseph who bordered upon Dans portion and came up to aid them they prevailed against them so that they became tributaries Vers And the coast of the Amorites was from the going up to Akrabbim from the rock and upward This is added to shew how the Israelites through their own sloth suffered themselves to be hemmed in with these accursed enemies CHAP. II. Vers 1. ANd an Angel of the Lord came up from Gilgal to Bochim It is very hard to determine whether this were an Angel indeed or some man either priest or prophet that by speciall commission was sent at this time from God unto the people to reprove them for their sinnes The word in the originall may well be translated either angell or messenger as it is in the margin of our bibles and the reasons are very considerable which have moved many to think that it was some man of God that was sent to them to wit first because it is said that he came up from Gilgal not that he came down from heaven and so appeared to them and secondly because he spake in a generall assembly as is evident vers 4. where it is said that he spake unto all the children of Israel whereas the apparitions of Angels have been usually onely to some particular men in private But yet the most of Expositours conceive that it was a true Angel and that having assumed for this present service the body of man the Scripture therefore speaks of him as a man that he came up from Gilgal to Bochim and this they hold 1. Because he speaks after the manner of Angels not thus saith the Lord as the prophets were wont to speak but as in the person of God I made you to go up out of Egypt and 2. Because the Authour of this book elsewhere speaks differently of the prophet and the Angel as chap. 6.8 The Lord sent a prophet unto the children of Israel which said unto them Thus saith the Lord God of Israel I brought you up from Egypt and brought you forth out of the house of bondage But then vers 12. And the Angel of the Lord appeared unto him that is to Gideon and said unto him The Lord is with thee thou mighty man of valour Yea some hold that it was the sonne of God the Angel of the covenant who was wont thus to appear to the fathers and that because he ascribes here to himself that which was the work of God as the bringing this people out of Egypt and the making of a covenant with them However most probable it is that this was done in the dayes of the Elders that outlived Joshua and that before they began to worship the Gods of the nations they dwelt amongst for else doubtlesse this Angel or messenger of the Lord would have reproved them for their idolatry as well as for making a league of peace with the land It seems therefore that finding themselves sorely annoyed by the Canaanites in severall parts of the land there was an assembly of the people called of all the tribes that they might consult what was fit to be done and so thereupon the Lord sent his Angel to them with a message and very likely it is that it was some place about Shiloh where the people were now met together which upon occasion of the peoples weeping here was called Bochim that is weepers For first thither the tribes used to assemble themselves especially at their three solemn feasts and some generall assembly of the people there was at this time as is before noted and secondly the people did offer sacrifices there vers 5. and that they might onely do where the altar and tabernacle was Vers 2. But ye have not obeyed my voice why have ye done this That is consider how great and inexcusable your sinne is for these words why have ye done this are as much in effect as if he had said that they had not the least colour for that they had done and that if they were challenged to give a reason

Shamgar the sonne of Anath therefore it is commonly held that he was the next Judge after Ehud onely they say it was but for a very short time and thence it is that there is no mention of the lands resting under him and the story of Deborah in the following chapter begins as if she were the next after Ehud there being no mention made there of Shamgar at all vers 1. And the children of Israel did evill in the sight of the Lord when Ehud was dead However this miraculous deliverence which he wrought for the Israelites was certainly after Ehuds death for then it seems the people returned to their former sinnes and the Lord suffered the Philistines thereupon to invade the land but then he also delivered them miraculously by this worthy till finding that they would not be warned by these things he sold them into the hands of Jabin as it is expressed in the following chapter CHAP. IV. Vers 1. ANd the children of Israel again did evill in the sight of the Lord when Ehud was dead In none of the Judges dayes did the Israelites enjoy so long a peace as in the dayes of Ehud as is evident in that clause however we understand it chap. 3.30 Moab was subdued under the hand of Israel and the land had rest fourscore years and here we see what effect this long peace wrought amongst them and how ill they requited the Lord for so great a mercy even as standing waters are wont to putrifie so they were corrupted by their long peace and by degrees fell off from God as they had formerly done Vers 2. And the Lord sold them into the hand of Jabin king of Canaan that reigned in Hazor See the note chap. 2.14 There was a Jabin that reigned in Hazor formerly who it is likely was called as this is here king of Canaan for Hazor is there said to be the head of all the neighbouring kingdomes Josh 11.10 the same who was the cheif in that confederacy against Joshua Joshua 11.1 but he was slain by Joshua and his city burnt with fire Josh 11.11 It seems therefore that this was some one of that stock who afterward recovered from the Israelites that part of the land and repaired the city Hazor and so reigned there again as his predecessours had done When this was done we cannot say but doubtlesse it was not in Joshuas time as some think for it is not to be thought that the Lord ever suffered the Canaanites to recover any part of the land which the Israelites had taken from them till they by their sinnes had provoked the Lord to anger against them But now at last not contented with his own kingdome it seems he made warre with the Israelites in generall brought them into bondage and no doubt oppressed them the more cruelly in revenge of that Joshua had done to Hazor and Jabin king thereof Josh 11.11 who perhaps was his father or grandfather And besides it must needs be most terrible to the Israelites to be oppressed by the Canaanites of all other nations because God had promised to cast them out before the Israelites so that their prevailing over them was in a speciall manner a signe that God had cast them off The Captain of whose host was Sisera which dwelt in Harosheth of the Gentiles So called as it is probably thought because in the time of the Israelites prevailing against the severall nations of the Canaanites many of them fled thither as to a place of great strength and there fortified themselves unto this time or else for the reasons given in a like case Josh 12.23 Vers 3. For he had nine hundred chariots of iron and twenty years he mightily oppressed the children of Israel Concerning these chariots of iron see the note Josh 17.16 This clause and he mightily oppressed the children of Israel is no where else inserted where mention is made of the bondage of Israel under other kings and therefore it seems this king did farre more cruelly oppresse them then the rest had done which might be partly from the deadly hatred which the Canaanites above other nations did bear to the Israelites because the Israelites had taken their land from them and partly from the just vengeance of God upon the Israelites because God had afforded them so long a peace in the dayes of Ehud chap. 3.30 and they had made so ill an use of his long-suffering and goodnesse therein See the note also chap. 3.14 Vers 4. And Deborah a prophetesse c. A woman the weaker sex that the glory of the work might be given to God and not to the instrument he used Vers 6. And she sent and called Barak the sonne of Abinoam out of Kedesh-naphtali c. That is Kedesh in the tribe of Naphtali to distinguish it from other towns of the same name in other tribes as Kedesh in Issachar 1. Chron. 6.72 Kedesh in Judah Josh 15.23 and others Now Deborah did thus send for Barak not of her own head chusing him as a man of eminency for the undertaking of the service but by speciall direction from God as the words she spake to Barak when he came to her do imply Hath not the Lord God of Israel commaded saying Go and draw toward mount Tabor c Deborah was a prophetesse and therefore no doubt God had revealed unto her that which now she imparted to Barak to wit either by secret instinct of his Spirit or perhaps by the ministry of an Angel for that some Angel did appear to her either before or after the battell which they fought with Sisera seems evident in that clause of Deborahs song chap. 5.26 Curse ye Meroz saith the Angel of the Lord curse ye bitterly the inhabitants thereof And take with thee ten thousand men of the children of Naphtali and of the children of Zebulun To wit first because they were nearest at hand secondly because Naphtali was likely to be the forwardest in this work because Barak was of that tribe and they were most oppressed Hazor and Harosheth being both in their tribe Vers 8. And Barak said unto her If thou wilt go with me then I will go c. Barak no doubt believed what Deborah had told him in the foregoing words as from the Lord namely that Sisera should be vanquished by him and therefore we see that he was willing to hazard his life and all that he had in rising against this mighty king that had brought the Israelites into bondage whence it is that Barak is commended for his faith by S. Paul and reckoned amongst those who through faith subdued kingdomes Heb. 11.32 33. But why then did he refuse to undertake the service enjoyned him unlesse Deborah would go along with him I answer partly because he considered that Deborah being a prophetesse he should have a great advantage in having her with him to pray for them to give them counsell and to advise them what to do upon every occasion but partly also no

doubt because his faith was also accompanied and assaulted with doubtings and fears as we may see by Deborahs answer in the following verse wherein she discovered what a fault it was so doubtfully to yield to what God had enjoyned him Vers 9. The journey that thou takest shall not be for thine honour for the Lord shall sell Sisera into the hand of a woman Thus she yields to go with him but withall shews him that because of his distrustfulnesse and fear the Lord would now deprive him of a great part of that glory he should otherwise have had Because he would not undertake the enterprise without the support and encouragement of a womans presence therefore a woman should carry away a great part of the honour of this victory to wit Jael the wife of Heber into whose hands Sisera should fall and by whom he should be slain Vers 10. And Barak called Zebulun and Naphtali to Kedesh c. The chief strength therefore of the army consisted of those that by Barak were gathered together out of these two tribes whence also is that chap. 5.18 Zebulun and Naphtali were a people that jeoparded their lives unto the death in the high places of the field where yet that some of the other tribes did also voluntarily joyn in this warre made against Sisera Deborah in her song doth plainly acknowledge vers 14. Out of Ephraim was there a root of them against Amalek after thee Benjamin among thy people Out of Machir came down governours c. Vers 11. Now Heber the Kenite which was of the children of Hobab the father in law of Moses had severed himself from the Kenites c. Because the Kenites were seated amongst the children of Judah chap. 1.16 lest we should wonder at the mention that is made in the following part of this chapter of Heber the Kenite dwelling near Kedesh in the tribe of Naphtali this is here premised concerning this Heber to wit that for some reasons not expressed in the text he had severed himself from the rest of the Kenites and pitched his tent amongst the tribe of Naphtali as indeed the Kenites it seems did alwayes dwell not in houses but in tents Vers 15. And the Lord discomfited Sisera c. For though the Israelites prevailed by force of arms yet it was of God that they did prevail Prov. 21.31 The horse is prepared against the day of battell but safety is of the Lord. Besides Josephus reports that the Lord sent a terrible tempest wherewith the Canaanites being both terrified and disordered the Israelites did the more easily put them to flight and indeed some such thing those words seem to intend chap. 5.20 They fought from heaven the starres in their courses fought against Sisera Vers 17. For there was peace between Jabin the king of Hazor and the house of Heber the Kenite Though the Kenites came in with the Israelites and were in a manner incorporated amongst them professing the same religion and worshiping the same God and living with all love and amity with them yet Jabin was willing to grant peace to them onely perhaps taking some certain tribute of them by way of acknowledging his sovereignty whilest he oppressed the Israelites with all manner of cruelty First because they lived as sojourners amongst the Israelites and laid no claim to the land Secondly because they were found to be given to a peaceable pastorall kind of life and not like to rise up in rebellion against him Thirdly because the Lord turned the heart of this heathenish king towards them and that happely because they had kept themselves pure from those idolatrous and sinfull courses whereunto the Israelites had plunged themselves that so in them his people might see wherefore it was that the Lord had brought such miseries upon them Vers 18. And Jael went out to meet Sisera and said unto him Turn in my lord turn in to me fear not The event discovers plainly that she intended his ruine and therefore though her words may be interpreted so as if she intended that she would not have him be afraid but commit himself to her custody yet since she could not but know that her words would be understood by him as if she intended that in her tent he might and should be safe I see not what can be said herein to quit her from sinne but onely that what she did herein she did by virtue of an extraordinary warrant and authority from God And when he had turned in unto her into the tent she covered him with a mantle To wit as pretending herewith to cover him and hide him in case any of those that pursued him should come in thither or else to keep him warm being now in a great heat by reason of his flying on foot from those that followed him or else that he might the more readily fall asleep that she might do to him what no doubt already she had purposed with her self Vers 19. And she opened a bottle of milk and gave him drink Though he asked for water which men in great heat and thirst do especially desire yet she fetched a bottle of milk and gave him of that either thereby to testifie her great respect of him that so he might the more securely confide in her or else because milk when men that are hot drink largely of it doth naturally encline men to sleep and that she desired to bring him to that then she might do to him what whilest he was awake she could not hope to do and therefore when Deborah commends Jael this is particularly expressed as an act of speciall prudency and policy chap. 5.25 He asked water and she gave him milk she brought forth butter in a lordly dish Vers 21. And Jael Hebers wife took a nail of the tent c. That is a pin or nail of iron or pointed with iron wherewith the tent being stretched forth was fastened to the ground And for this act of hers she is pronounced blessed by the Spirit of God chap. 5.24 and therefore there is no question to be made of the lawfulnesse of that she did for though it is said vers 17. There was peace between Jabin and the house of Heber yet that is not to be understood of any mutuall league for princes do not use to enter into treaties of that nature with men of such inferiour rank whom they have no cause to fear but onely that Jabin had happely upon the promise of some yearly tribute yielded that his house should live in peace However Jael might know of the prophecy of Deborah that God had now determined to put an end to his tyranny and besides she might now be moved by a speciall and extraordinary instinct of the Spirit of God which must needs be a sufficient warrant for her both to insnare this captain by policy and afterwards to take away his life as an enemy appointed to destruction and the rather that hereby she might approve her self a true member

of the Church and people of God and that she preferred their welfare before any thing that concerned her self CHAP. V. Vers 1. THen sang Deborah and Barak the sonne of Abinoam c. Deborah is first named here because she was a prophetesse and as upon this ground it is probably thought the composer of this song and in every respect the chief in this businesse as we see in the former chapter yet with her Barak is joyned too who as he was the chief Commander in the victory gotten so he was also one of the prime in singing Gods praises and he being of the tribe of Naphtali we have in this sweet song one instance of the accomplishment of that prophecy of Jacob concerning the tribe of Naphtali though it were not intended of this onely to wit that this tribe should give goodly words Gen. 49.21 Naphtali is a hind let loose he giveth goodly words Vers 2. Praise ye the Lord for the avenging of Israel when the people willingly offered themselves Principally hereby are meant those of the tribe of Zebulun and Naphtali of whom Baraks army did chiefly consist though such of the other tribes as did put too their helping hand are not excluded and these are said to have offered themselves willingly because they did readily yield to follow Barak when he called them together though he had no authority to constrain them to take up arms God working their hearts thereto to whom therefore the praise is principally given Praise ye the Lord for the avenging of Israel when the people willingly offered themselves Vers 3. Heare O ye kings give eare O ye princes c. Deborah undertaking in this song to ascribe to the Lord the glory of that victory which she and Barak had gotten over Sisera to shew what a glorious work God had therein done for his people in the first place in a poeticall strain she calls upon kings and princes to hearken to her Heare O ye kings give eare O ye princes thereby onely to imply that in the ecstasie of her joy she could be glad if all the kings and princes of the earth could heare what she had now to say concerning this great work which God had done for his Israel and she addresseth her speech particularly to kings and princes First because they are most ready to ascribe to themselves the glory which is due to the Lord onely and secondly because they are wont in their pride to oppresse others and to think they may do whatsoever they please and therefore she desired they might know what God had done to Jabin and Sisera and so beware of provoking God by oppressing others as these had done Vers 4. Lord when thou wentest out of Seir when thou marchest out of the field of Edom the earth trembled c. The most of Expositours understand this to be a poeticall expression of the terrours werewith the neighbouring nations were affrighted when the Lord carried the Israelites from the borders of Edom towards the land of Canaan to wit that there was then a trembling on every side so that not men onely but even the heavens and mountains and hills seemed to tremble and melt away and that even as Sinai trembled and shook at the Lords coming down upon it when the Law was given for to that end they conceive the melting or shaking of Sinai is mentioned vers 5. The mountains melted from before the Lord even that Sinai before the Lord God of Israel to wit by way of similitude so when the Lord in a pillar of fire marched before the Israelites against the Amorites the neighbouring nations were terribly amazed the Lord casting such a fear upon them as if the earth had trembled and great storms and tempests intermixt with thunder and lightnings had been showred down from the clouds yea as if the mountains had melted c. according to that Deut. 2.24 25. Rise ye up take your journey and passe over the river Arnon c. This day will I begin to put the dread of thee and the fear of thee upon the nations that are under the whole heavens who shall hear report of thee and shall tremble and be in anguish because of thee But I rather conceive that it is to be understood of those thunders lightnings earthquakes tempests and such other terrible expressions of Gods majestie wherein he manifested himself unto his people at the giving of the Law for then he is also said to come from Seir Deut. 33.2 And he said The Lord came down from Sinai and rose up from Seir unto them he shined forth from mount Paran and he came with ten thousand of saints from his right hand went a fiery Law for them and the shaking of Sinai we see is expressely mentioned vers 5. The mountains melted from before the Lord even that Sinai before the Lord God of Israel as it is also Psal 68.7 8. O God when thou wentest forth before thy people when thou didst march through the wildernesse Selah The earth shook the heavens also dropped at the presence of God even Sinai it self was moved at the presence of God the God of Israel and though there be no mention of the clouds dropping water at the giving of the Law yet there is of thunders and lightnings which are usually accompanied with violent showers But why should Deborah mention this here I answer first because Gods entring into covenant with them is the ground of all that he doth for his people and secondly because she would the better expresse how terrible God had been now to their adversaries by comparing the terrours of this day with those when the Law was given on mount Sinai and to intimate that God continued to do the same things still for his people that he had done for them from their first coming out of Egypt Vers 6. In the dayes of Shamgar the sonne of Anath in the dayes of Jael the high-wayes were unoccupied c. That is even from the death of Ehud whom Shamgar succeeded though he was a worthy champion and did miraculously avenge the Israelites upon the Philistines unto this present time wherein Jael lived though she were a woman of an heroicall spirit and one that grieved to see the poore people of God so miserably oppressed as was evident by that which she had now done for them the land was held in miserable desolation the people not daring to travell in the high-wayes nor to dwell in the villages but onely in the walled cities whither they all fled to secure themselves till God was pleased by me a poore woman to set on foot this work of their deliverance Vers 8. They chose new gods then was warre in the gates That is then was there warre in every city the Lord letting loose the neighbouring nations to make warre against the severall cities of Israel because they were corrupted with their idolatry Because a great part of the strength of their cities was in their gates therefore

in the prison house that was according to the custome of those times for then it seems they would not suffer their prisoners to live idely but made them grind at the mill and thence is that expression where Babylons captivitie is threatned Isa 47.2 Take the milstones and grind meal uncover thy locks make bare the leg c. Yet withall it is likely they chuckered themselves to think what good use they should make herein of his great strength Vers 22. Howbeit the hair of his head began to grow again after he was shaven This shews that Samson was kept a good while in prison ere he was brought out to this their solemne festivitie and it is noted not as if his strength lay merely in the length of his hair but to implie his repentance the reassuming of his vow of the Nazarite which he had broken the recoverie of Gods former favour and the restoring of his former strength together with the signe of his reassumed vow his Nazarites hair Vers 23. Then the Lords of the Philistines gathered themselves together for to offer a great sacrifice unto Dagon their god This Dagon was an idol-god amongst the Philistines and his image was in the upper part like a man and in the nether part like a fish as many gather from 1. Sam. 5.4 concerning which see the note upon that place and that because happely the Philistines whose land lay altogether on the sea-coast did worship him as the god of the sea he had a temple in Ashdod 1. Sam. 5.4 And by this which is said here that all the lords of the Philistines met here together from all the severall lordships of their countrey to offer a great sacrifice to Dagon to wit for delivering Samson into their hands it seems he had another temple in Gaza too Vers 25. And they called for Samson out of the prison house and he made them sport To wit passively as being abused derided buffered and happely forced to run up and down that he might dash his head against the pillars yea and generally by suffering whatever such a poore blind prisoner can expect from enraged proud insulting enemies when they were now flushed with wine and good chear and herein was Samson also a type of Christ for thus did they sport themselves with our Saviour Matth. 26 67 68. Then did they spit in his face and buffeted him and others smote him with the palms of their hands Saying Prophecie unto us thou Christ who is he that smote thee and Matth. 27.29 And when they had platted a crown of thorns they put it upon his head and a reed in his right hand and they bowed the knee before him and mocked him saying Hail King of the Jews And they set him between the pillars To wit because there he might be most conveniently seen by the princes and people that were met together but withall by the secret providence of God this was so ordered that he might by thrusting away those pillars pull down the house upon the heads of the Philistines Vers 26. Suffer me that I may feel the pillars whereupon the house standeth that I may lean upon them This he spake to the lad that led him that the lad might think it was onely wearinesse partly through his continuall grinding at the mill and partly through their turmoyling him at present to make themselves sport that made him now desire to rest his hands upon the two pillars Vers 28. And strengthen me I pray thee onely this once O God that I may be at once avenged of the Philistines for my two eyes Thus by his calling upon God for help it was evident that he relyed not upon his grown hair but expected the renewing of his strength merely from God Neither did Samson by seeking to revenge his own wrong take Gods work out of his hand contrary to that precept Rom. 12.19 Avenge not your selves but rather give place to wrath for it is written Vengeance is mine and I will repay it saith the Lord and that because he was a publick person raised of God to punish those that wronged his people and besides what he did now it is likely he did it by the speciall instinct of Gods Spirit Vers 30. And Samson said Let me die with the Philistines and he bowed himself c. This is onely an expression of his contempt of death upon this consideration that he should execute such a remarkable judgement upon the Philistines His primary and direct intention was not such as is theirs that make away themselves but his direct aim was to destroy the Philistines onely he was content to lose his life in an action so advantageous to the people of God and whereby he should give such a deadly blow to their enemies which is expressed in the following words so that the dead which he slew at his death were mo then they that he slew in his life and herein doubtlesse he was a type of Christ who by death overcame death Heb. 2.14 And him that had the power of death which is the devil To which some adde also that dying thus with one hand reaching out to one pillar and the other to another and so bowing himself he did the more fitly shadow forth Christ dying with his hands stretched out upon the crosse John 19.30 When Jesus therefore had received the vineger he said It is finished and he bowed his head and gave up the ghost Vers 31. Then his brethren and all the house of his father came down and took him c. It is indeed strange that the Philistines should yield his body to his kindred to be buried by them But for this we must consider first that happely the Philistines did not know or would not acknowledge that this house fell by Samsons means but rather by some other casualty secondly that the power of the Philistines as also their pride and wrath against Gods people must needs by this fatall blow given to all their princes and so many of the people be much abated and pulled down so that this was no time to domineer over the Israelites or to provoke them by any harsh answer but rather to provide by all means for their own safety thirdly that the hearts of all men are in Gods hands Prov. 16.1 The preparations of the heart of man and the answer of the tongue is from the Lord who might therefore move them to yield Samsons body to his brethren as he did Pilate to yield to the like suit concerning Christ John 19.38 Joseph of Arimathea being a disciple of Jesus but secretly for fear of the Jews besought Pilate that he might take away the body of Jesus and Pilate gave him leave And he judged Israel twenty years See the note chap. 13. vers 1. CHAP. XVII Vers 1. ANd there was a man of mount Ephraim c. All the particular passages related from hence to the end of this book were certainly in the time of some of the forementioned

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

affraid to commit such horrible sinnes and do what we can to divert the evil of punishment which God may else justly lay upon us even by cutting them off which have committed this crying villany But the children of Benjamin would not hearken to the voice of their brethren the children of Israel c. That is though the Israelites were their brethren whose advice therefore they might well think tended equally to the good of them all and against whom to fight in the defence of such wretches must needs be counted a most unnaturall and ungodly course yet because they thought it a dishonour to them that the other tribes should intermeddle with punishing any within their territories and were so proud of their strength and highly conceited of their abilities for martiall affairs that they thought themselves able enough to make good their part against all the tribes of Israel beside they would not hearken to their brethren but prepared to fight it out Vers 15. And the children of Benjamin were numbred at that time out of the cities twenty and six thousand c. This is added to imply what it was that made them despise the counsell of their brethren to wit their confidence in their own strength of this six and twenty thousand and seven hundred there were slain by the Israelites twenty five thousand and an hundred vers 35. and there were onely six hundred of them that saved themselves in the rock Rimmon vers 47. It seems therefore that the other thousand were slain in the two first battels wherein the Benjamites overcame the Israelites for it is not likely they should vanquish the Israelites in two set battells and kill so many thousand of them without any losse in their own army Vers 18. And the children of Israel arose and went up to the house of God c. The house of God was at this time in Shiloh see vers 27. thither therefore they went to ask counsell of God saying Which of us shall go up first to the battell c. It may seem strange that the people of God undertaking so just a warre as this was against the Benjamites out of a zeal to punish those that had committed so foul a sinne because the Benjamites did undertake the defence of them that they might not be punished should notwithstanding be twice beaten and vanquished by those Benjamites as we see afterwards they were not without the losse of fourty thousand of their men especially if we consider this which is here said that before they went to fight with them they were so carefull to go to the house of the Lord that there they might ask counsell of God but to remove this scruple we must know that God is wont in great wisdome and without any stain either to his justice or mercy towards his people to suffer a while those that have a just cause to go by the worst as first to prevent the ascribing of their victory to their own prowesse or strength by letting them see how little good their great armies could do if the Lord should withhold his help from them secondly to beat them off from that confidence in their great strength and in the justnesse of their cause which beforehand he perceives in them till men have learnt to go out of themselves and to rely onely upon God they are not fit for his aid thirdly to punish them for some sinnes wherein he perceives them to runne on without fear that so by their losse they may be brought to see bewail and forsake those sinnes And for these reasons doubtlesse God did suffer these Israelites to be so shamefully beaten by the Benjamites for both idolatry and many other sinnes were rife amongst them as we see chap. 17.6 and particularly in the idolatry of Micah and the Danites 2. trusting in the justnesse of their cause and the multitude of their men in regard of whom the Benjamites were but a handfull their spirits were too much puffed up with assurance of victory and hence it was that they never asked God whether they should go against the Benjamites or whether they should prevail they never prayed to God for his help they never sought by fasting humiliation by repenting of their own sinnes and by offering up sacrifices of atonement to make their peace with God but onely as men assured of victory to prevent variance amongst themselves they desired to know which of the tribes should go up first against Benjamin they concluded that having eleven tribes against one four hundred thousand against six and twenty thousand they must needs prevail Vers 21. And destroyed down to the ground of the Israelites that day twenty and two thousand men See the note before on vers 18. Vers 23. And the children of Israel went up and wept before the Lord untill even c. But they did not fast and afflict their souls and offer up sacrifices to make an atonement with God as afterwards they did vers 26. It seems their weeping now was more for their losse in the former battell then for their sinnes or at least that they were not so throughly humbled and so truly penitent as was fitting and therefore again after this their enemies prevailed Indeed now they began to see that their multitude and strength was vain without Gods help and therefore enquired whether they should go forth to battell against the Benjamites or no but withall they pitched upon a wrong cause of their ill successe supposing it was onely because God was not pleased with their making warre against their brethren never thinking of their sinnes and therefore God answers them accordingly Go up against him which was no more in effect then this though he be your brother you may fight against him Vers 26. All the people came up and came unto the house of God and wept and sat there before the Lord and fasted c. Now they not onely wept as they did before vers 23. which might onely be for the losse they sustained but also fasted and offered burnt-offerings and peace-offerings before the Lord which shews that now they perceived that though God liked the cause they had undertaken yet he was displeased with their persons and that therefore they fasted and afflisted their souls in a most solemne manner repenting them of their sinnes and turning to the Lord and offered burnt-offerings and peace-offerings to make an atonement for their sinnes and to obtain Gods favour that he would now prosper them in this their warre against Benjamin Vers 27. For the ark of the covenant of God was there in those dayes That is in those parts about Gibeah to wit in Shiloh which was not farre from Gibeah chap. 21.12 And they found among the inhabitants of Jabesh-Gilead four hundred young virgins that had known no man by lying with any male and they brought them to the camp at Shiloh or rather the ark was there that is in the house of God whether in the

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

taken by all the people in a solemn manner and partly because it was taken with some severe execration against any that should dare to break it as is expressed concerning the other oath vers 18. Howbeit we may not give them wives of our daughters for the children of Israel have sworn saying Cursed be he that giveth a wife to Benjamin Vers 11. Ye shall utterly destroy every male and every woman that hath lien by man For even against these inhabitants of Jabesh-Gilead they thought they were bound to proceed as against men devoted who were to be all destroyed and that because they came not forth to help their brethren against the Benjamites See the note in the former chapter vers 48. Vers 12. And they found among the inhabitants of Jabesh-Gilead foure hundred young virgins that had known no man c. To wit such as were marriageable and not yet married the Israelites gave them order onely to save such as these not doubting but of these there would have been six hundred found for the six hundred Benjamites that were left alive but there were onely four hundred such found and the rest being killed there were not wives enough for them for which the Israelites afterwards blamed themselves vers 22. Be favourable unto them for our sakes because we reserved not to each man his wife in the warre Vers 12. And they brought them unto the camp to Shiloh which is in the land of Canaan Because they brought them from Jabesh-Gilead which was without Jordan therefore it is said that they brought them to Shiloh which is in the land of Canaan for the land within Jordan was more peculiarly called the land of Canaan Vers 14. And they gave them wives which they had saved alive of the women of Jabesh-Gilead Wherein they conceived they brake not their oath because they were not their own daughters Vers 19. Then they said Behold there is a feast of the Lord in Shiloh yearly c. Having hitherto onely provided four hundred wives for four hundred of the Benjamites that were fled to the rock Rimmon now they pitch upon another way whereby the other two hundred should be supplyed with wives that so that tribe that was almost wholly destroyed might the sooner grow up again namely that at the time when there was a feast of the Lord kept yearly in Shiloh these two hundred Benjamites should hide themselves in the vineyards there abouts and so when the daughters of Shiloh came forth to dance they should then catch every man his wife and so carry them away A great question it is what feast it was in Shiloh when this was to be done some conceive it was some civill festivity and time of rejoycing which they kept in that town either because of some fair or time of extraordinary concourse for traffique or some such like occasion but others again think that it was one of those three solemne feasts when all the males of Israel were to come up to the Tabernacle of the Lord Deut. 16.16 and indeed because the Tabernacle was now in Shiloh and because it is called a feast of the Lord this seems the more probable onely in regard the women used to come up voluntarily from all parts of the land at these feasts to the Tabernacle though onely the males were bound to come up by the Law it may be thought that they should also joyn in these dances and then it may be questioned how they should propound to the Benjamites the taking away the daughters of Shiloh onely but for this we must consider that it seems it was a known custome that onely the inhabitants the daughters of Shiloh used to go forth in dances at least in that place where the Benjamites were appointed to lie in wait for them and hence was this plot laid for the taking of the daughters of Shiloh onely As for this course which the Israelites took to provide wives for the Benjamites without breaking the oath the oath they had taken it may justly seem strange that they should satisfie their consciences therewith for what difference was there between giving the Benjamites wives of any of the daughters of their tribes and appointing them with their consent to go and take them by force doubtlesse this was but a device to delude conscience when they found their oath could not be kept without suffering a tribe to perish how much better had it been to condemne the rashnesse of their oath and so to take the liberty which was given them of God But when men have a desire to do what is causelessely scrupled they are naturally more inclinable to stop the mouth of conscience with some groundlesse device or excuse then to see their own folly and to judge themselves for their former errour Vers 21. If the daughters of Shiloh come out to dance in dances then come ye out of the vineyards c Hereby it appears that in those dayes dancing was one of the wayes whereby they expressed their joy even when it was holy and spirituall as we see likewise Exod. 15.20 And Miriam the prophetesse the sister of Aaron took a timbrel in her hand and all the women went out after her with timbrels and with dances but then withall we must note that the virgins danced apart by themselves for had their been men with them the Benjamites could not ●o easily have snatched them away mixed dancing is very dangerous and was not it seems used in those times by the people of God Vers 22. Be favourable unto them for our sakes because we reserved not to each man his wife in the warre c. By two arguments the Elders of Israel do here undertake to perswade the men of Shiloh not to be offended with the Benjamites for taking away their daughters to wit first because their was an errour committed by the Israelites in that they reserved not to each man his wife in the warre that is in the warre against Jabesh-Gilead and secondly because it was no breach of their oath that the Benjamites had taken them wives of their daughters ye did not say they give unto them at this time that you should be guilty as if they should have said ye have not broken the oath ye took because ye gave them not your daughters but they took them by force Vers 25. In those dayes there was no king in Israel c. See the note chap. 17.6 ANNOTATIONS Upon the book of RUTH CHAP. I. NOw it came to passe in the dayes when the Judges ruled c. This Historie of Ruth is an Appendix to that of Judges in whose time it happened yet it is put in a book apart by it self because the storie was of such speciall concernment in that it relates some remarkable passages concerning the genealogie of David of whom Christ the promised Messiah descended By whom and when this book was written is no where expressed onely by the Genealogie of David set down in the end of this

return also that she might not be exposed to that miserie which with her she was like to undergo and the rather because she might hope that Ruth would be constant in the true Religion but yet because she saw that Ruth was more bent to stay with her then her sister Orpah was it it most probable that this she now said to her was chiefly intended to trie her and therefore she mentions Orpah her returning to her gods thereby as it were to put her in mind that she must be content to leave both her people and gods too that she had formerly served if she would go along with her and therefore ought seriously to consider of it what she would do Vers 17. The Lord do so to me and more also if ought but death part thee and me This form of swearing or imprecation which Ruth here useth The Lord do so to me and more also was it seems familiar not amongst the Jews onely as we may see in many severall places of the books of Samuel and the Kings as 1. Sam. 3.17 c. but also amongst other nations when they swore by their false gods as it is evident 1. Kin. 19.2 20.10 The drift of this imprecation was doubtlesse to expresse that they desired some notable mischief might befal them if they did not do what they said they would do or what they desired should be done by others But why did they not expresse the evil they desired should fall upon them I answer that it is very probable that at first the custome of swearing thus without naming the mischief they wished was taken up either because they were naturally afraid to mention the evil they wished to themselves or others not daring to use such desperate expressions as bold wretches nowadayes use without fear as God confound me c. or else because by this suppressing the evil they desired might light upon themselves or others they did purposely intimate how grievous the mischiefs were they wished to themselves or others in case they did not what they vowed to do or that others did not what they desired of them namely that they were such that they were afraid to name them Vers 19. All the citie was moved about them and they said Is this Naomi That is all the inhabitants of the citie were moved with much compassion and wonder at the sad condition wherein she was come back from the land of Moab It seems she was a woman of good rank and note above others in Bethlehem when she went thence and therefore the report of her being returned home in such a poore plight being soon spread about the city every bodie wondred at it and gazing at her as they had any occasion to see her they cried out Is this Naomi as if they should have said What an alteration is here who would have ever looked to see Naomi in such a condition It seems that not onely her povertie but even the wonderfull change of her countenance by reason of exceeding much sorrow made all that saw her and had known her formerly wonder at her Vers 20. Call me not Naomi call me Mara for the Almighty hath dealt very bitterly with me Though the complaints of the best in the houre of affliction are many times too full of passion yet the singular pietie of Naomi makes it most probable that she spake not this by way of murmuring or with charging God for dealing too severely with her but onely to expresse that the Lord had brought many bitter afflictions and sorrows upon her in regard whereof Mara which signifies bitter was a fitter name for her then Naomi which signifies pleasant or merry Vers 21. The Lord hath testified against me and the Almighty hath afflicted me Because afflictions are ordinarily the manifestations of the Lords anger and displeasure against his people for their sinnes whence is that of Job chap. 10.17 Thou renewest thy witnesses against me and increasest thine indignation upon me and again chap. 16.8 Thou hast filled me with wrinckles which is a witnesse against me therefore it is that Naomi speaketh thus of her afflictions The Lord hath testified against me and the Almighty hath afflicted me CHAP. II. Vers 1. ANd Naomi had a kinsman of her husbands c. To intimate why Boaz at the first knowledge of Ruth shewed her such favour as is related in the following part of the chapter this is here prefixed that he was a near kinsman of Elimelechs Naomies husband Vers 2. Let me now go to the field and glean ears of corn after him in whose sight I shall find grace These last words in whose sight I shall find grace are added to imply that she would be carefull no way to be offensive to any and that she would not glean without leave for which her modesty she is expressely commended by Boaz his bayliffe vers 7. She said I pray you let me glean and gather after the reapers amongst the sheaves whereby we may see that though the gleanings of their corn were by the Law of God appointed for the poore Levit. 19.9 Thou shalt not wholly reap the corners of thy field neither shalt thou gather the gleanings of thy harvest yet the poore were to take them as a matter of favour from the owners if not to crave leave too when they went to gather them Vers 5. Then said Boaz unto his servant that was set over the reapers Whose damsel is this This he might ask either because he perceived she was a stranger or because he found her sitting in the house see the following note Vers 7. So she came and hath continued even from the morning untill now that she tarried a little in the house It may seem that Ruth in the heat of the day did with-draw her self to the house or hovel which was there in the field wherein happely the harvest men did eat their meat that there she might a while ease and refresh her self and then return to her work again which might also be the chief occasion that induced Boaz seeing her sit there to enquire vers 5. whose damsell she was and therefore this servant was so carefull to inform Boaz of her diligence and industry that from morning till that time she had followed her gleaning hard onely now a little while she had rested her self there in the house to refresh her self Vers 8. But abide here fast by my maidens Who were doubtlesse imployed not in gleaning as some think for the owners might not gather the gleanings of the fields but were to leave them for the poore and for the stranger Levit. 23.22 When ye reap the harvest of your land thou shalt not make a clean riddance of the corners of thy field when thou reapest neither shalt thou gather any gleanings of thy harvest thou shalt leave them to the poore and to the stranger but either in reaping or else in gathering the corn after the reapers and binding the sheaves Vers 12. A full

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

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 me●●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

cheers them up again by the promises of mercy and the sweet comforts of his spirit yet thirdly I conceive they may be best understood of the desperate dangers the grievous and heavy afflictions whereinto the Lord many times brings men and yet afterwards raiseth them up again when men by sicknesse or any other dismall calamity are brought to desperate extremities of danger heart-breaking sorrows and miseries out of which there seems to be no hope of recovery they are said in the Scripture to be as dead men and to be brought to the brink of the grave there is but a step between me and death saith David chap. 20.3 For thy sake are we killed all the day long saith the Apostle Rom. 8.36 and so also when the Lord delivereth them from these dangers and miseries they are said to be revived and raised up from the grave Hos 6.2 After two dayes will he revive us in the third day will he raise us up and we shall live in his sight Esa 26.19 Thy dead men shall live together with my dead body shall they arise awake and sing ye that dwell in the dust c. And thus Hannah here speaks of the strange changes and alterations which God makes amongst men The Lord killeth and maketh alive he bringeth down to the grave and bringeth up because first men will not be humbled many times till they be brought to such depths of miserie and secondly men are most affected with Gods goodnesse when they have given themselves for lost and are then raised up again thirdly the Lords power is most magnified when men are restored from such inextricable miseries therefore usually the Lord doth thus kill men when he means nothing lesse then that they should be lost but within a while revives them again and puts them into a better estate and condition then they were in before Vers 8. For the pillars of the earth are the Lords and he hath set the world upon them That is the whole earth is the Lords even to the centre and foundation thereof upon which the Lord hath settled and built up the whole frame of the world as it were upon pillars The earth hangs we know in the midst of the aire having nothing to support it but the mighty power command of God but because it stands firm and fast as if it were supported with pillars hence is this expression The pillars of the earth are the Lords c. and this clause is added to shew that it is no wonder that God should thus turn things upside down in the government of the world as is expressed in the foregoing verse since he that thus made the world at the first must needs be of power to do what he will may well also take libertie to do what seems good in his own eyes for with his own why should he not do what himself pleaseth Vers 9. He will keep the feet of his saints and the wicked shall be silent in darknesse By keeping the feet of his saints is meant the Lords preserving them from all dangers bodyly and spirituall and that especially by the inward guidance of his spirit and as for the second clause the wicked shall be silent in darknesse this may be understood either of the great calamities that shall fall upon them Eccles 5.17 All his dayes also he eateth in darknesse and he hath much sorrow and wrath with his sicknesse Zeph. 1.15 That day is a day of wrath a day of trouble and distresse a day of wastnesse and desolation a day of darknesse and gloominesse a day of clouds and thick darknesse wherein Hannah foretells here that they should be silent that is even overwhelmed with confusion and astonishment not having any thing to say for themselves according to those expressions Matth. 22.12 And he said unto him friend how camest thou in hither not having a wedding garment and he was speechlesse Job 5.16 So the poore hath hope and iniquitie stoppeth her mouth and Jer. 8.14 Why do ye sit still assemble your selves and let us enter into the defenced cities and let us be silent there for the Lord our God hath put us to silence and given us waters of gall to drink because we have sinned against the Lord or else of their being cut off from the land of the living for such are said to dwell in silence Psal 94.17 Vnlesse the Lord had been my help my soul had almost dwelt in silence and in darknesse Job 10.21 22. Before I go whence I shall not return even to the land of darknesse and the shadow of death and especially the wicked whose souls are cast into outer darknesse Matth. 8.12 But the children of the kingdome shall be cast into outer darknesse there shall be weeping and gnashing of teeth For by strength shall no man prevail That is by their own strength This is added as a reason of both the foregoing clauses the Lord will keep the feet of his saints for should not the Lord keep them they could never preserve themselves by their own strength and the wicked shall be silent in darknesse for if the Lord undertakes to punish them they cannot by their strength secure themselves the weak and strong are both alike to him he can pull down the mightiest as well as the meanest Vers 10. The adversaries of the Lord shall be broken in pieces out of heaven shall he thunder upon them This last clause being a branch of the propheticall part of Hannahs song may have reference to that particular judgement upon the enemies of Gods people in the time of her sonne Samuels government 1. Sam. 7.10 The Lord thundred with a great thunder on that day upon the Philistines discomfited them they were smitten before Israel or that 1. Sam. 12.18 So Samuel called unto the Lord and the Lord sent thunder and rain that day all the people greatly feared the Lord Samuel Yet withall it may be meant generally of the Lords pouring down vengeance from heaven upon his adversaries for we see 2. Sam. 22.14 15. David saith The Lord thundred from heaven and the most high uttered his voice and he sent out arrows and scattered them lightning and discomfited them c. And yet we reade not of any such storm of thunder and lightning that ever fell upon the enemies of David because God had many times destroyed his enemies by thunder from heaven it grew to be as it seems a proverbiall speech to say that the Lord would thunder upon them when they meant that the Lord would terribly destroy them The Lord shall judge the ends of the earth c. This is a prophecie concerning the exaltation kingdome of Christ the Messiah and indeed it is the first place in the old Testament where Christ is mentioned under the name of the Messiah the anointed The Lord shall judge the ends of the earth he shall give strength unto his king exalt the horn of his anointed

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

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

he calls him by way of contempt as when they called David the son of Jesse in a way of sleighting him Vers 15 Did I then begin to enquire of God for him Be it ●arre from me c. That is this was not the first time that I have enquired of the Lord for him and what I have done without blame at other times what cause had I to question the doing of it now so that it is clear that I intended no such evil in this as is now suspected had I done it now onely when it seems there was some jealousie of David it had been another matter but to intend the aiding of one that should rise up against my Lord and Sovereigne was never in my heart be it farre from me saith he that is God forbid I should have such a thought in my heart Vers 16. And the king said Thou shalt surely die Ahimelech thou and all thy fathers house Thus he that was so pitifull that he would needs spare Agag whom God had commanded him to destroy was now so hard hearted that he could command eighty and five of the Lords Priests to be slain in his sight and afterwards the citie to be destroyed and all that was in it old and young and never be troubled at it Vers 18. And Doeg the Edomite turned and he fell upon the Priests and slew on that day fourescore and five persons that did wear a linen Ephod Thus that which the Lord had threatened against the house of Ely chap. 2.31 32. was in part fulfilled for of that family these priests were Vers 19. And Nob the city of the Priests smote he with the edge of the sword c. The Tabernacle was at this time in Nob as is before noted ver 1. and therefore it is probable that upon the occasion of destroying this city at this time the Tabernacle was removed from hence to Gibeon where it continued to the dayes of Solomon 2. Chron. 1.3 So Solomon and all the congregation that was with him went unto the high place that was in Gibeon for there was the Tabernacle of the congregation of God c. Vers 20. And one of the sonnes of Ahimelech the sonne of Ahitub named Abiathar escaped and fled after David To wit to Keilah chap. 23.6 This Abiathar was he that succeeded his father Ahimelech in the place of high Priest and continued in that place and office till he was removed by Solomon 1. Kings 2.27 Vers 22. And David said unto Abiathar I knew it that day when Doeg the Edomite was there c. The meaning of this is that his heart misgave him that it would be so when he saw Doeg there CHAP. XXIII Vers 1. THen they told David saying behold the Philistines fight against Keilah c. Keilah was in the land of Judah Josh 15.44 Being therefore now invaded by the Philistines their near neighbours because David lay with his men not farre from them in the forrest of Hareth chap. 22.5 and so might afford them that speedy succour which Saul could not it seems that some body from them or in their behalf acquainted him with this and desired his help Vers 2. Therefore David enquired of the Lord saying Shall I go and smite these Philistines Though David could not but be willing to approve his faithfulnesse both to Saul and his countrey by seeking to help them against the Philistines and might well think that God would approve his fighting against Gods enemies in the defence of his people yet because he was not yet actually king and and used hitherto to go forth against them onely at Sauls command and besides he would not rashly go forth against the Philistines with so little strength as he had now about him without a speciall commission and promise from God therefore he enquired of the Lord. But by whom It is most likely that it was by Gad the prophet of whom mention is made before that he was with David chap. 22.5 for ●● seems by verse 6. that Abiathar came not to him with the Ephod till he was come to Keilah but of this see the note there Vers 3. And Davids men said unto him Behold we be afraid here in Judah c. In this speech of theirs they labour to discourage David from going to Ke●lah for say they being here in Judah that is in the midst of the land of J●●● we are in continuall jeopardy and fear to wit least Saul or any of his troops sh●●● come upon us how much more dangerous must it then needs be for us to go ag●●● such a potent enemy as the Philistines and that even in the borders of their 〈◊〉 where we may happely be hemmed in with the Philistines before and Sa●●●●●is men behind us Vers 4. Thou David enquired of the Lord yet again Though David 〈◊〉 ●●●ly satisfied upon his first enquiring of God having received that expresse 〈◊〉 〈◊〉 and smite the Philistines and save Keilah yet because his men were 〈◊〉 credulous and fearful for their better satisfaction and encouragement he enquired again Vers 5. So David and his men went to Keilah and fought with the Philistines and brought away their cattell c. That is either the cattell which they had brought out of their own countrey for the provision of their armies for Keilah lay close upon the land of the Philistines or the cattell which the Israelites found in Palestina the land of the Philistines when having vanquished them at Keilah they chased them a while in their own countrey Vers 6. And it came to passe when Abiathar the sonne of Ahimelech fled to David to Keilah that he came down with an Ephod in his hand Which was more then if many thousand souldiers had come to David for this bringing of the Ephod to him was a visible pledge that God had totally forsaken Saul and would be with him to direct him in all his wayes yea and some conceive also that this is here the rather expressed to let us know how David enquired of the Lord as in the foregoing verses it is twice said he did namely by the preists wearing the Ephod according to the judgement of Urim and Thummim for by Abiathars coming to David to Keilah they understand onely that he came to David when he was near about Keilah Vers 9. And David knew that Saul secretly practised mischief against him This word secretly makes it manifest that though Saul called the people together to besiege David his men as it is said in the foregoing verse that is with a purpose so to imploy them yet he did not openly professe that but pretended he raised those forces to fight against the Philistines Vers 11. And the Lord said He will come down That is if thou stayest here for that it was which David desired to know whether if he stayed in Keilah Saul would come against him and doubtlesse had he stayed he would have come against him for God knows future contingent things

me accordingly Vers 37. His heart died within him and he became as a stone That is he fell as it were into a swoun and so there he lay like a stock or stone for ten dayes together the very thinking how near he was to death upon his wives relation made his heart to die within him Vers 39. And wen David heard that Nabal was dead he said Blessed be the Lord c. Though he rejoyced not in the evil that was fallen upon Nabal yet he could not but rejoyce in the manifestation of Gods justice upon him in his behalf and in seeing that the Lord had pleaded his cause against him And David sent and communed with Abigail to take her to him to wife David would rather send then go himself that she might the more freely either grant or denie his suit and that it might be the more evident that he took her not by force and violence Vers 41. Behold let thine handmaid be a servant to wash the feet of the servants of my Lord. Herein was the faith of Abigail discovered who could think so honourably of David when he lived in such a persecuted estate and despised condition Vers 43. David also took Ahinoam of Jezreel A town in Judah Josh 15.56 Vers 44. But Saul had given Michal his daughter Davids wife to Phalti c. This Phalti of Gallim a place in the tribe of Benjamin ●a● 10.30 is also called Phaltiel 2 Sam. 3.15 to whom Saul gave Michal Davids wife not onely out of hatred and malice against David but also out of policy as he thought that the title of having his daughter to wife might not be any furtherance to him in climbing to the kingdome CHAP. XXVI Vers 1. ANd the Ziphites came unto Saul to Gibeah saying Doth not David hide himself c. Though David had been once before in great danger in these parts the Ziphites discovering him to Saul and seeking to intrap him yet hither he was come again from the wildernesse of Paran chap. 25.1 and good reason might be given for it For it might be occasioned by his marriage with Abigail whose estate lay in these parts and again his hope that Saul would keep his covenant and oath chap. 24. might encourage him the rather because since that for a time he had now been quiet but he found his enemies as violent as ever Indeed if David should come to the crown the Ziphites might well fear the● former treachery would be remembred and therefore it stood them upon to seek Davids ruine if by any means they could Vers 3. David abode in the wildernesse and he saw that Saul came after him c. But why is it said in the very next words vers 4. That he sent forth spies and so understood that Saul was come in very deed I answer that these first words are meant onely of some notice that David had of Sauls coming of the certainty whereof he was not at first fully satisfied and so sending out scouts to see if it were true was by them fully informed that it was so indeed Vers 6. Then answered David and said to Ahimelech the Hittite and to Abishai the sonne of Zeruiah brother to Joab saying Who will go down with me c. The two Captains whom he desired to go with him to Sauls camp were Ahimelech called the Hittite either because he was so by birth though in Religion he was an Israelite or else because though he was an Israelite by birth yet he lived among the Hittites and Abishai the sonne of Zeruiah Davids sister 1. Chron. 2.15.16 and therefore it is that she the mother is still mentioned and not the father who was perhaps of meaner descent at least not of so great a family David having before closely approached Sauls camp alone by himself as is before noted vers 5. and finding them all fast asleep being carried no doubt also by a speciall instinct of the spirit of God he resolved once more to manifest his fidelity to Saul and therefore demanded of these his followers which of them would venture to go with him into the camp to Saul where he had found all the Army securely sleeping Vers 8. Then said Abishai to David God hath delivered thine 〈◊〉 thine hand this day c. Davids sparing Saul in the like case formerly ha● done no good upon him and besides the Lords proffering him the like opportunitie 〈◊〉 second time seemed to Abishai a manifest declaration of Gods will that he wou● have him cut off Saul and therefore though he rejected this motion before 〈◊〉 Abishai hoped he would hearken to it now and therefore again pressed him 〈…〉 might be done Vers 10. The Lord shall smite him or his day shall come c. That 〈…〉 God should strike him with sudden death or he should die his naturall 〈…〉 other men die by sicknesse or old age or he should come to his end by some casualty as by being slain in battel c. Vers 11. Take thou now the spear that is at his bolster and the cruse of water c. Which stood happely by him for the quenching of his thirst or else to wash with for some conceive that in those hot countreys they used to wash sometimes in the night especially if any pollution had befallen them Vers 14. Then Abner answered and said Who art thou that criest to the king That is say some to the disturbance of the king in his rest But I rather think that though it be onely expressed in the foregoing words that David cried to the people and to Abner yet he mentioned also the king at least so farre as to ask Who is there about the king whereupon Abner answered thus Who art thou that criest to the king Vers 19. If the Lord have stirred thee up against me let him accept an offering Some understand this as if David had said that in case it were manifest that it were of the Lord onely that Saul was stirred up against him he for his part would most willingly yield himself to the triall of justice that he might if he had offended undergo deserved punishment and so this might be accepted of the Lord as a sacrifice well-pleasing in his sight But there is another exposition given by others which is plainer and seems more clearly to be gathered from the text to wit that David desires that the Lord might be appeased by sacrifices if really it were of him that Saul was stirred up against David and of no body else David considered that perhaps no enemy urged Saul to these courses but that it was of God to wit by letting loose the evil spirit upon him 2. Sam. 24.1 and that herein the Lord might have respect both to the sinne of David and Saul why then saith David if the case be so let us both labour to make our peace with God let us offer up sacrifices that may be acceptable in his sight humbly acknowledging our offences and calling to

And thus the Lord both tried the faith of David by depriving him of the third part of his forces when he was to go against an enemy that had a mighty great army for there fled away as many of the Amalekites as David had in all with him to wit foure hundred vers 17. and withall he made it the more manifest that the victory which afterward they obtained was of him and not of themselves Vers 11 And they found an Egyptian in the field and brought him to David c. Thus the Lord by his providence provided a guide for David to lead him readily to the enemies whom he now pursued and withall punished the inhumane cruelty of that Amalekite who had in so barbarous a manner cast off this his sick servant by making that very servant the means of bringing destruction upon the whole army Vers 14. We made an invasion upon the South of the Cherethites and upon the coast which belongeth to Judah and upon the South of Caleb By the Cherethites are meant the Philistines vers 16. They were eating and drinking and dancing Because of all the great spoil which they had taken out of the land of the Philistines c. Some part of the land of the Philistines was it seems called Cherith and thence the Philistines are in severall places of Scripture called Cherethims or Cherethites as Ezek. 25.15 16. Thus saith the Lord Because the Philistines have dealt by revenge c. I will stretch out mine hand upon the Philistines and I will cut off the Cherethims c. So again in Zeph. 2 5. Where plainly judgement is denounced against the Philistines under these words Wo unto the inhabitants of the sea coasts the nation of the Cherethites And for the south of Caleb thereby is meant the south of Judah belonging to Calebs posterity Josh 14.13 Vers 15. And I will bring thee down to this company Hereby it appears that this Egyptian had heard them say where they meant to encamp yea perhaps they had told him that if he recovered he might come to them Vers 17. And David smote them from the twilight even unto the evening of the next day That is from the evening when he came upon them to the evening of the next day Some think it was onely from the twilight of the morning unto the evening which was the beginning of the next day But it is evident that David began to smite them when they were eating and drinking and dancing c. and it is more likely that this was in the evening then so early in the morning Vers 20 And David took all the flocks and the heards which they drave before the other cattell and said This is Davids spoil That is he took all the flocks and the heards which the Amalekites had taken from other places and not from Ziklag He did not onely recover all which they had carried away from Ziklag as it is said in the former verse but besides he took all the cattell which they had driven away from other places And these the souldiers drave before those other cattell which belonged to the inhabitants of Ziklag and extolled David as they went along even the same men that ere while had spoken of stoning him acknowledging that it was of him that they had gotten this great booty for that is the meaning of these words This is Davids spoil Songs of triumph they sung as they went along and the foot of their song was still This is Davids spoil Vers 22. Because they went not with us we will not give them of the spoil c. This was the base resolution of some of those that had with David vanquished the Amalekites concerning those two hundred of their brethren that had staid behind at the brook Besor for which they are termed in the foregoing words wicked men and men of Belial Though first it was not cowardise but mere faintnesse and wearinesse that made those men stay behind and secondly in staying behind with the carriages to defend the stuff and in being in a readinesse to aid their fellows had they been forced to retire they did good service as well as the other yet so partiall were they in their own cause that they would have had all the spoyl and these their brethren must have nothing but onely their wives and children again Vers 23. Then said David You shall not do so my brethren with that which the Lord hath given us c. As if he had said The Lord hath given us the victory and we should ill repay the Lord for this mercy if we should ascribe so much to our selves as upon that ground to deal so injuriously with our brethren It is the very same argument which our Saviour useth Freely you have received freely give Matth. 10.8 Vers 24. For who will hearken unto you in this matter In these words David implies that this which they desired was so unequall that they would scarce find any body of their mind every body that should heare of it would blame them for it Vers 25. And it was so from that day forward that he made it a statute and an ordinance c. To wit that the spoyl of warre should be equally divided betwixt those that fought with the enemy and those that stayed with the stuff And indeed in making this ordinance David had not onely the clear light of nature to direct him but also a president of the Lords own prescribing Numb 31.26 27. Take the summe of the prey that was taken c. And divide the prey into two parts between them who took the warre upon them who went out to battell and between all the congregation Vers 26. And when David came to Ziklag he sent of the spoyl unto the elders of Judah even to his friends To wit first by way of restitution because much of this prey had been taken by the Amalekites from the south parts of Judah v. 14. and secondly by way of thankfulnesse because of the many courtesies he had received from them in those places when Saul hunted him from one place to another And this was a good preparation to encline the hearts of men in all places to him at this time for just about this time Saul and his sonnes were slain by the Philistines and so way was made for him to come to the crown Vers 31. And to all the places where David himself and his men were wont to haunt Whereby it appears that the Lord provided David some friend or other in every place where he came CHAP. XXXI Vers 2. ANd the Philistines slew Jonathan Abinadab and Malchishua Sauls sonnes And thus the Lord did provide to clear the way the better for Davids advancement to the kingdome that he might have the lesse trouble by the surviving posterity of Saul even Jonathan for this cause did fall amongst the rest for if Ishbosheth a base and worthlesse man found so many of the people so ready to side with

infamous thing Hos 9.10 They went to Baal-peor and separated themselves unto that shame Vers 5. Who lay on his bed at noon Though it be not simply evil to lie on a bed at noon yet considering that the Scripture sets forth Ishbosheth in other things to be a man of a slothfull and dull spirit not active in any thing but leaving all to Abners disposing we may justly think that it is purposely noted here as the just reward of his idlenesse and sloth that as he slept away his time so he dyed at last sleeping Vers 6. And they came thither into the midst of the house as though they would have fetched wheat c. The meaning of this is either that they came in the disguise and habite of countreymen or merchants that came to buy wheat or of porters that came to fetch away wheat that was bought or else rather that being known Captains of Ishbosheths bands under a colour that they came to fetch corn for the souldiers or for themselves for the souldiers in those times had usually their pay in corn they had free accesse into the house and so went in where he lay and slew him and that by smiting him under the fifth rib of which see the note chap. 2.23 and this doubtlesse they did hoping that David would reward them for it for though David seemed greatly to take to heart the death of Abner and to be highly displeased with Joab for it yet because he did not punish him these captains perhaps concluded that David was well enough pleased with it though he would not be known of it and so he would be with them too if they should kill Ishbosheth and hereby it is likely they encouraged themselves in this treacherous villany against their Lord and Master Vers 11. How much more when wicked men have slain a righteous person That is in respect of them which conspired against him he had deserved well of them and for them therefore thus treacherously to slay him in his own house upon his bed when he thought of no danger was a villany that did farre more justly deserve death and the rather too because they durst do this notwithstanding David had so severely punished him that pretended he had slain Saul Vers 12. And they slew them and cut off their hands and their feet and hanged them up over the pool in Hebron To wit that all men might see how much David abhorred this fact of theirs and how farre he was from knowing any thing of it or giving the least encouragement to them that did it CHAP. V. Vers 1. THen came all the tribes of Israel to David unto Hebron c. That is many of all the tribes of Israel in the name of the rest not onely the elders and heads of each tribe as is expressed vers 3. So all the elders of Israel came to the king to Hebron but multitudes also of the people that bare arms as is more largely expressed 1. Chron. 12.23 where it is particularly expressed how many thousands of each tribe there came as likewise how they were there with David three dayes eating and drinking and making merry together vers 39.40 For saith the text their brethren had prepared for them and there was joy in Israel And indeed though the greatest part of these tribes had for seven years stood out against David for Ishbosheth and the house of Saul yet because now at last they were not subdued by the sword and forced to submit but came in freely of their own accord God enclining their hearts thereto even this submission of theirs did also shadow forth the willing submission of believers to Christs sceptre and government as is noted before concerning the men of Judahs taking David to be their king chap. 2.4 as likewise Davids free accepting of these did shadow forth Christs gratious acceptance of those that do at length come in and submit to him and that he never will cast off any for their former obstinacy and rejecting of grace Behold we are thy bone and thy flesh That is Israelites as thou art Herein they might imply their hope that in this regard he would receive them into his favour though they had hitherto sided with the house of Saul against him but doubtlesse they principally alledged this as one of the main motives that now induced them to accept of him for their king to wit because though he were not of any of their tribes yet he was an Israelite and the law enjoyned them onely to this that their king should be one from amongst their brethren Deut. 17.15 Thou shalt in any wise set him king over thee whom the Lord thy God shall choose One from among thy brethren shalt thou set king over thee thou mayest not set a king over thee which is not thy brother and seeing the hand of God was so evidently with him why therefore should they oppose him and indeed this also brings in all believers to stoop willingly as was prophesied Psalme 110.3 to the sceptre of Christ Ephes 5.29 30. For no man ever yet hated his own flesh but nourisheth it and cherisheth it even as the Lord the Church For we are members of his body of his flesh and his bones and Heb. 2.14 16 17. Forasmuch therefore as the children are partakers of flesh and bloud he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil For verily he took not on him the nature of angels but took on him the seed of Abraham Wherefore in all things it behoveth him to be made like unto his brethren that he might be made a mercifull and faithfull high priest in things pertaining to God to make reconciliation for the sinnes of the people Vers 2. Also in times past when Saul was king over us thou wast he that leadest out and broughtest in Israel c. That is thou wert our captain that 〈◊〉 lead forth our armies and bring them back again Two other reasons are here alledged by the Israelites whereby they were now moved to come in and submit themselves to Davids government The first is that they considered how well David had deserved at their hands and that indeed during Sauls reigne he had been their chiefest support and defence under God against their enemies and the other is that God had by Samuel appointed him to rule over them and they were bound by the law of God to take a king of his choosing Deut. 17.15 Thou shalt in any wise set him king over thee whom the Lord thy God shall choose ● and this they alledge as the chief motive in the following words And the Lord said to thee Thou shalt feed my people Israel that is as a shepherd provides for his flock so must thou provide for my people and thou shalt be a captain over Israel and indeed this is the chief reason too that brings men to submit to

19. I am one of them that are peaceable and faithfull in Israel Here this wise woman of Abel doth further disswade Joab from proceeding with such severity against this Citie by three severall Arguments first by pleading their innocency I am one of them that are peaceable and faithfull in Israel for this she speaks not of her self in particular there being no reason that the whole citie should be spared because she was peaceable but she speaks in the name and person of the whole citie to wit that their citie Abel was peaceable and faithfull and indeed it may well be that either the citie knew nothing of Sheba's guilt and did shut their gates not to defend Sheba but onely because they heard of an Army that was coming against them or at least that though there might be a faction in the citie that were abettors of Sheba yet for the generality of the people they were otherwise minded and this she alledgeth to justifie the citie and to stay the rage of Joab secondly by pleading the dammage that would redound to the Israel of God by the ruine of this citie Thou seekest to destroy a citie and a mother in Israel that is the chief citie of a Province a mother citie The chief cities of a Countrey are called in the Scripture mothers partly in regard of the multitude of the Inhabitants which are there bred and brought up as it were in the lap and bosome of a mother and are by her defended and sheltred from the violence of those that would hurt them and liberally provided for and sent forth perhaps into other parts of the land with a large portion of outward things but principally in regard of the towns and villages about them either because the cities had the command over them or at least because the towns and villages had much dependance upon them as children upon their mother for counsell and direction in their weightiest affairs for defence against invading enemy and for a supply of thing convenient for them and so this woman tearms her citie a mother in Israel to shew what a mischief he should do to the land of Israel in ruinating such a citie and thirdly by pleading the wrong that therein would be done unto the Lord in that the people were the people of God that were like to be destroyed in it and the citie a part of the inheritance wherein God had placed his people Why wilt thou saith she swallow up the inheritance of the Lord where also the expression she useth of swallowing up the inheritance of the Lord is very observable for thereby she covertly blames him for his violent and furious proceedings against them and intimateth that if he would not do all in a passion but would a little deliberate of these his proceedings he would be soon of another mind Vers 21. But a man of mount Ephraim Sheba the sonne of Bichri by name hath lift up his hand against the King He was of the Tribe of Benjamin but dwelt it seemeth in mount Ephraim and therefore Joab calls him a man of mount Ephraim And the woman said unto Joab behold his head shall be thrown to thee over the wall This she promiseth with such confidence either because she knew already the minds of those that were able to do it or because she was assured they would be wonne to it and not hazard the citie to shelter a Traitour and indeed that the inhabitants were by her perswaded to yield to this the words in the following verse seem clearly to imply Then the woman went unto all the people in her wisdome c. that is by her wisdome in pleading with them and the strong reasons she alledged she perswaded the Citizens to cut off his head c. Vers 23. Now Joab was over all the host of Israel As before when David was first settled in the kingdome the names of his chief Officers were expressed chap. 8.16 So here again first to let us see that Joab recovered his place David perhaps not knowing how to oppose it and secondly to she how fully David was reetablished in the kingdome all things being setled again in the former order Vers 24. And Adoram was over the tribute This office was not mentioned before chap. 8. for since that David had enlarged his Dominions and made many nations tributary to him and thereupon this office was committed to Adoram Vers 25. And Sheva was scribe Or Seraiah chap. 8 17. CHAP. XXI Vers 1. THen there was a famine in the dayes of David three years yeare after yeare and David enquired of the Lord. Though this story of the three years famine be here related after that of Absaloms rebellion and Sheba's insurrection against David yet it is generally held that both this and the following story chap. 24. happened long before and indeed if Absaloms rebellion was in the the fourtieth yeare of his fathers reigne who reigned in all but fourty years chap. 5.4 as many gather from chap. 15.7 And it came to passe that after fourtie years Absalom said unto the King c. this consequently must needs be before that onely because all these fore-mentioned troubles that befell David befell him for his sinne with Bathsheba therefore are they there inserted immediately after that and these that concerned other matters are afterward related by themselves the Scripture rather respecting the coherence of the matter and argument then the consequence of the time and so much methinks the very Text doth imply giving no other note of the time but that it was in the dayes of David though the sinne was long since committed yet at length God began to punish the whole land for it by sending a famine amongst them caused as it seems vers 10. by want of rain and how ever at first David took it as a punishment laid upon them for the common sinnes of the land yet when he saw that it continued three years together he concluded there was some speciall thing wherewith God was offended and for which he would be satisfied and therefore then he enquired of the Lord. And the Lord answered It is for Saul and for his bloudy house because he slew the Gibeonites That is many of the Gibeonites in the following verse it is indeed expressed that he endeavoured to root them all out of the land Saul sought to stay them in his zeal to the children of Israel and Judah to wit as pretending that it was neither profitable nor honourable nor safe for Gods people to suffer any of those cursed nations to live amongst them whom God hath commanded them utterly to destroy Exod. 23.33 Deut. 7.2 but it seems he did not openly professe this which he had purposed with himself for this would have been too manifest an act of tryranny and injustice and too palpable a violation of the oath which Joshua and the Elders of Israel had taken that they should live peaceably amongst them Josh 9.15 and besides had he gone

soon stilled and so his former fears made him now the more thankfull Vers 6. The sorrows of hell compassed me about the snares of death prevented me That is deadly sorrows and dangers had so hemmed me in that there seemed to be no possibilitie of escaping them no more then there is of a sick mans escape that hath pangs of death already upon him I was brought to the very brink of hell or of the grave there was but a step betwixt me and death 1. Sam. 20.3 and to the same purpose tends the next clause the snares of death prevented me that is my enemies had so cunningly contrived their plots for my death that like hidden snares they were ready to take hold on me suddenly ere I was aware of them in so much that all hope of help seemed to be prevented if help should come it would come too late Vers 7. I called upon the Lord and cried to my God and he did then heare my voice out of his Temple That is he heard me out of heaven which is here called the Temple of God because the Temple was a type of heaven first as being the place of Gods speciall presence fot though God be every where present yet in heaven he manifests his presence in a more eminent manner then elsewhere secondly in regard of the exceeding glory of heaven which to shadow forth the Temple was built so exceeding glorious and thirdly in regard of the transcendent holinesse of heaven whither no unclean thing shall ever enter where God is continually served by his Angels and glorified Saints and there is not the least mixture of pollution in their service Vers 8. Then the earth shook and trembled the foundation of heaven moved c. In these and the following words David sheweth how the Lord in his hot displeasure fought from heaven against his enemies and poured forth his vengeance upon them and that under the similitude of a sore tempestuous storm when the earth quakes the air is covered with thick black and dark mists and sends forth winds rain thunder and lightning c. first to imply that the Lords power and terrible wrath was as evidently to be seen and as much to be admired in the destruction of his enemies as in a horrid and terrible storm wherein every one is forced to acknowledge his hand and secondly to imply how suddenly God rescued him and destroyed them things were changed on a sudden as when a storm unexpectly ariseth in the air and thirdly to allude to the punishment of Pharaoh and the Egyptians when God rescued his people thence for the Scriptures do usually allude to that redemption of Israel out of Egypt that being as it were the archtype or chief pattern wherein God meant to let his people see how in all succeeding ages be would deliver them and destroy their enemies in Psal 18.7 this first clause is expressed thus the foundations of the hills moved and the meaning is that the hills were shaken even from their very foundations or bottomes but here these hills are called the foundations of heaven as elsewhere also to wit Job 26.11 the pillars of heaven because the tops of high mountains seems to touch the clouds and the heavens seem to lean upon them and because the earth is in the centre of the world about the which the heavens do continually turn Vers 10. He bowed the heavens also and came down c. For in rainy and tempestuous weather not onely the tops of hills seem covered with clouds but every where the lower region of the air is filled with mists and cloudy darknesse but withall some conceive that this following expression and darknesse was under his feet is used to imply Gods coming invisibly to the help of David Vers 11. And he rode upon a Cherub and did flie and he was seen upon the wings of the wind In Psalme 18.10 it is And he did flie upon the wings of the wind David here speaketh of strong and violent winds which the Lord also useth as his instruments in the execution of his judgements he saith that he rode upon a Cherub to wit because the Lord governs the winds at his command by the ministery of the Angels they raise them and they still them and they order them as God hath appointed and he useth the word Cherub rather then that of Angel because the Angels were represented in the mercy seat and tabernacle under the figure of golden-winged Cherubims and he desired so to expresse the power of God here as withall he might put them in mind that it was that God who did all these things that had entred into a speciall covenant with Israel that he would be their God and they should be his people and so dwelt among them in his tabernacle Vers 12. And he made darknesse pavilions round about him To wit as a king that being angry should withdraw himself from his subjects and not suffer them to see him Vers 13. Through the brightnesse before him were coals of fire kindled c. This is somewhat varied Psal 18.12 13. At the brightnesse that was before him his thick clouds passed hail-stones and coals of fire The Lord also thundred in the heavens and the highest gave his voice hail-stones and coals of fire Vers 15. And he sent out arrows and scattered them lightning and discomfited them By Gods arrows here are meant thunderbolts or hail-stones c. as the hail-stones that fell upon the Canaanites are called arrows Hab. 3.11 and therefore also Psalme 18.14 the last clause is expressed thus He shot out lightning and discomfited them Vers 16. And the chanels of the sea appeared the foundations of the world were discovered c. This is meant of the raging of the seas in tempestuous weather when the waves will rise in such an admirable manner as if in the gulfs and breaches of the waves made thereby the very channel and bottome of those seas would be discovered and laid bare yet withall there may be in these words an allusion to the drying up of the red sea and Jordan before Israel Vers 17. He sent from above he took me he drew me out of many waters This expression David useth to imply how strange and miraculous his deliverance was as if a hand from heaven had been reached forth to snatch him up when he was ready to sink Vers 18. He delivered me from my strong enemy c. This seems to be meant of Saul in particular but may be also understood indefinitely of all his strong enemies the like may be said of that clause vers 49. Thou hast delivered me from the violent man Vers 20 He brought me forth also into a large place c. That is he freed me out of all the straits I was in and this he did not for any merit in me but of his own free grace and favour He delivered me because he delighted in me Vers 21. The Lord rewarded me according to my

righteousnesse c. That is according to mine innocencie in regard of mine enemies Davids enemies charged him with ambition rebellion against Saul and many other grievous crimes but they charged him unjustly and therefore God that knew his integrity took his part against his enemies nor need we startle at it that David calls the good which God had done for him a reward and a recompence for though the obedience of Gods servants is a due debt which they owe to God and it is God that enables them to do what they do yet God of his own free grace may reward them that serve him though their works be farre short of that which they should be Vers 22. For I have kept the wayes of the Lord and have not wickedly departed from my God That is I have not cast off that care and endeavour to walk in Gods wayes which God requires in all his servants because every man by the law of nature is bound to obey the law of his Creatour therefore when men do not herein keep close to God they do in a manner forsake him there sinne is in a degree a defection from God but yet because Gods righteous servants do sincerely desire and endeavour to keep his laws even then when they break them therefore indeed their slips are not an absolute defection from God and to distinguish Davids failings from such a desperate apostasie speaking here of his integrity he expresseth it thus that he not had wickedly departed from his God Vers 25. Therefore the Lord hath recompensed me according to my righteousnesse according to my cleannesse in his eye sight Or The cleannesse of my hands as it is expressed Psalme 18.24 Vers 27. And with the froward thou wilt shew thy self unsavourie That is as they walk crosse and contrary to thee so thou wilt walk contrary to them opposing and crossing them in all they do according to that Levit. 26.27 28. And if ye will not for all this hearken unto me but walk contrary unto me then I will walk contrary unto you also in fury c. Vers 28. And the afflicted people thou wilt save but thine eyes are upon the haughty that thou maist bring them down This is added to clear that which went before though God seem not alwayes to deal with men as they deserve yet the issue shews he doth for though the righteous be afflicted for a time yet they at length shall be saved and though the wicked prosper a while yet at length in their pride they shall be be brought down Thine eyes are upon the haughtie or Thou wilt bring down high looks Psalme 18.27 when he spares such for a time he doth but watch for an opportunitie to poure out his wrath among them his eyes are upon them all the time to watch for a fit season to ruine them Vers 29. For thou art my lamp O Lord and the Lord will lighten my darknesse Or as it is expressed Psalme 18.28 For thou wilt light my candle the Lord my God will enlighten my darknesse the meaning is either that God would turn his affliction and grief into prosperity and comfort according to that Esther 8.19 The Jews had light and gladnesse and joy and honour or else that God would direct him and comfort him in his afflictions as God makes the wicked grope even at noon so he causeth a light to shine upon his righteous servants even in their greatest darknesse by directing them what to do when of themselves they know not which way to turn themselves and as a candle is a great comfort in the dark though it doth not make day where it comes as the sunne doth so it is a great mercy when God doth chear up and enlighten the spirits of his people in affliction though he doth not take the affliction away Vers 30. By my God have I leaped over a wall That is I have not onely scaled their walls and so have taken their cities forts and castles but I have done it speedily but it may also be meant of his overcoming all difficulties that were in his way Vers 31. The word of the Lord is tried That is it hath been proved to be true by unquestionable proof and experience Vers 33. God is my strength and power Or it is God that girdeth me with strength Psalme 18.22 And he maketh my way perfect That is by him I fully accomplish all my attempts by his providence all impediments being removed I fail not to perfect what I go about Vers 34. He maketh my feet like hinds feet c. This may be meant of agility and nimblenesse a great help in martiall affairs 1. Chron. 12.8 and were as swift as Roes upon the mountains but I conceive it is rather meant of his sudden and speedy successe in taking the strong forts of his enemies that as hinds do suddenly runne up to the top of inaccessible rocks so he did suddenly take into his power the strong towers and forts of his enemies Vers 35. A bow of steel is broken by mine arms It seems they had in those times some bows made of steel because that is more flexible and stronger then iron whence is that Job 20.24 He shall flee from the iron weapon and the bow of steel shall strike him through Vers 36. And thy gentlenesse hath made me great In Psal 18.35 it is And thy right hand hath holden me up and thy gentlenesse hath made me great Vers 37. Thou hast enlarged my steps under me c. Thou hast removed all impediments out of my way that might hinder me in the enterprizes which I undertook and by that means I went on freely without any rub the contrary we see is affirmed of the wicked Job 18.7 The steps of his strength shall be straitned and his own counsel shall cast him down when a man goeth in a deep troublesome way he can hardly stirre his feet but passeth on slowly but in a plain way he may take large steps and make what speed he will hence is this expression Vers 39. And I have consumed them c. Psal 18.38 I have wounded them that they were not able to rise they are fallen under my feet Vers 42. They looked but there was none to save them even unto the Lord but he answered them not Or they cried and there was none to save them as is expressed Psal 18.41 for even wicked men and idolatours may in their extremitie call upon the Lord though doing it without faith and repentance their prayers are not accepted of the Lord and the very light of nature teacheth men when they pray to look up unto God Vers 43. Then did I beat them as small as the dust of the earth I did stamp them as the mire of the street and did spread them abroad In Psal 18.42 it is Then did I beat them as small as the dust before the wind I did cast them out as the dirt in the streets having said before that they looked

again offended by this thy sinne he propounds unto thee three years famine more shall the famine you are scarce yet rid of begin a new and continue to the end of seven years and these are those three years of famine mentioned 1. Chron 21.12 Or that there be three dayes pestilence in thy land In 1. Chron. 21.12 or three dayes the sword of the Lord even the pestilence in the land and the Angel of the Lord destroying throughout all the coasts of Israel It was not therefore an ordinary pestilence caused by the distemper of the air and other naturall causes which was now propounded to David but a pestilence by the immediate stroke of an Angel which is also evident indeed by this that in three dayes space it went throughout all the coasts of Israel and having continued three dayes did then presently cease Vers 14. I am in a great strait let us fall now into the hand of the Lord c. The famine was to continue severall years the sword to destroy severall moneths and the pestilence to last onely three dayes yet David was in a strait which he should choose and that because they were all sore judgements and David knew well that the pestilence might destroy as many in three dayes as the sword in three moneths or the famine in three years but at last he chose the pestilence and that because he would rather fall into the hands of God then men Let us fall saith he now into the hand of the Lord for though the sword and famine are sent by God yet in them he useth other instruments besides as men in warre and other devouring creatures in famine and besides in the pestilence we depend more immediately upon the Lord for help whereas in warre and famine our help depends very much upon the mercies of men and again usually when the Lord punisheth by men he suffers them to deal more severely and cruelly then himself is wont to deal with them when he takes them into his own hand and this was the main cause why David chose the pestilence yet withall his charitie also was herein remarkable that he chose such a calamitie as would spare the Prince no more then the people whereas in warre he might have got into some strong fort and in famine might have stored up provision for himself and so have hoped to be free Vers 15. So the Lord sent a pestilence upon Israel from the morning even to the time appointed That is from the morning when Gad came to David unto the third day vers 11. For when David was up in the morning the word of the Lord came unto the Prophet Gad c. and Gad came and told it David c. all which day the plague should have continued even the full term of three dayes but then the Lord repented and stayed the hand of the destroying Angel And there died of the people from Dan to Beersheba seventy thousand men To wit besides women and children or else under this word men women are also included as in other places however thus was David punished in that wherein he had sinned his mind was lifted up because of the number of his people and now their numbers are diminished and empaired Vers 16. And when the Angel stretched out his hand upon Jerusalem to destroy it the Lord repented him c. That is on the third day when after the slaughter of many thousands in the other parts of the kingdome the plague was begun in Jerusalem too the Lord repented him of the evil which he had threatned and so before the plague had continued full three dayes the Lord commanded the Angel to stay his hand evident indeed it is that the charge given to the Angel to stay his hand was not till David and the Elders had humbled themselves upon their seeing the Angel with a drawn sword and had offered up a sacrifice as God had enjoyned for so it is said vers 17. that when David prayed he saw the Angel that smote the people and vers 25. David built there an altar unto the Lord. c. So the Lord was entreated for the land and the plague was stayed onely first herein generall this is prefixed that the Lord repented him and commanded the Angel to stay his hand and then afterwards it is expressed how the Lord was wonne to do this to wit by the prayers and sacrifices which David offered unto him Vers 17. And David spake unto the Lord when he saw the Angel that smote the people c. To wit with a drawn sword in his hand and that not in a vision but in a visible shape for not onely David but the Elders also that were with him and Ornan and his sonnes are said to have seen him for Araunah here is there called Ornan 1. Chron. 21.16 David saw the Angel of the Lord stand between the earth and the heaven having a drawn sword in his hand vers 20. And Ornan turned back and saw the Angel and his four sonnes with him and they went and hid themselves Lo I have sinned and I have done wickedly but these sheep what have they done c. To wit in that act of numbring the people for which David had been told that the pestilence was sent amongst them for so it is expressed in 1. Chron. 11.17 David knew well enough that there was too much sinne amongst the people to provoke God to destroy them but he knew withall that the present plague was sent amongst them for his sinne in numbring the people and that it was that did chiefly rend the bowels of David that by his sinne he had caused such a slaughter to be made amongst the people which made him plead so earnestly their innocence in regard of this sinne and to step in as it were betwixt the sword of the Angel and the poor people Let thine hand I pray thee be against me and against my fathers house which may be meant either of his tendring himself alone to be slain in stead of the people for the whole house of his father would have suffered greatly in his death or else as an expression of his reall desire that he and his whole family should be cut off rather then that the people should suffer as they did Vers 18. And Gad came that day to David and said unto him Go up rear an altar unto the Lord in the threshing-floore of Araunah the Jebusite That God by his Angel did send the Prophet Gad with this message to David is evident vers 19. And David according to the saying of Gad went up as the Lord commanded and 1. Chron. 21.18 Then the Angel of the Lord commanded Gad to say to David that David should go up and set up an altar c. though David and the Elders of Israel had humbled themselves in sackcloth and prayed unto the Lord 1. Chron. 21.16 17 18. Yet for the staying of the plague the Lord would have besides an altar

David but the most hold that they were the sons of Nathan the prophet preferred by Solomon partly out of a gratefull respect which he bare to their father partly because he had had his education with them under the tutouridge of Nathan their father as the Hebrews hold Vers 10. To him pertained Sochoh and all the land of Hepher A tract of land in the tribe of Judah so called from Hepher the sonne of Asher of the posterity of Hezron 1 Chron. 4.6 Vers 11. The sonne of Abinadab in all the region of Dor. Which was Manasses portion Josh 17.11 as was also Taanach and Bethshean and Megiddo mentioned vers 12. Vers 12. Even unto the place that is beyond Jokneam Which was in the borders of Zebulon Josh 19.11 Vers 19. Geber the sonne of Uri was in the countrey of Gilead c. That is in all the rest of the countrey of Gilead and in the countrey which belonged to the kingdomes of Sihon and Og without Jordan to wit besides that before mentioned vers 13. which was the charge of the sonne of Geber and because it was so great a circuit of land which was allotted to him therefore it is said in the close of this verse and he was the only officer that was in the land that is there was no other officer to gather up provision for the Kings houshold in this land before mentioned but he only Vers 20. Judah and Israel were many as the sand c. And herein was Solomons kingdome a type of Christs whose people by the confluence of the Gentiles should become innumerable like the sand of the sea-shore but especially in that which follows concerning the comfortable condition wherein the people lived under Solomons reigne eating and drinking and making merry for this did notably shadow forth the joyfull estate of Christians partly in this world but especially in heaven the kingdome of God is not meat and drink but righteousnesse and peace and joy in the holy Ghost Rom. 14.7 though they be often afflicted yet they rejoyce in tribulation Rom. 5.3 the pardon of their sinnes the light of Gods countenance and the hope of an incorruptible crown of glory is sufficient to make them rejoyce in affliction even with joy unspeakable and full of glory and much more then shall their joy be great when all tears shall be wiped from their eyes and they shall sit down with Abraham and Isaac and Jacob in the kingdome of heaven Matt. 8.11 Vers 21. And Solomon reigned over all kingdomes from the river unto the land of the Philistines and unto the border of Egypt That is from the river Euphrates which because it lay northeast of the land of Canaan is the onely limit here mentioned of Solomons kingdome on those two quarters unto the land of the Philistines which was the western bounds as lying all along by the Mediterranean sea and unto the border of Egypt where was the river Sihor Josh 13.3 which was the south bounds and thus was that promise made to Abraham fulfilled Gen. 15.18 Unto thy seed have I given this land from the river of Egypt unto the great river the river Euphrates and in this exceeding glory of his kingdome was Solomon also a type of Christ concerning whose royalty and kingdome so many glorious things are spoken as where it is said Ephes 1.21 22. that he raised him from the dead and set him at his own right hand in the heavenly places farre above all principality and power and might and dominion and every name that is named not onely in this world but also in that which is to come And hath put all things under his feet and gave him to be the head over all things to the Church and Philip. 2 9 10 11 Wherefore God also hath highly exalted him and given him a name which is above every name That at the name of Jesus every knee should bow of things in heaven and things in earth and things under the earth And that ev●ry tongue should confesse that Jesus Christ is Lord to the glory of God the Father and again Psal 2.8 Ask of me and I shall give thee the heathen for thine inheritance and the uttermost parts of the earth for thy possession Vers 24. And he had peace on all sides round about him And herein vas Solomon also a type of Christ the Prince of peace Esa 9.6 whence is that Luke 2.14 Glory to God in the highest and on earth peace good will towards m●n John 14.27 Peace I leave with you my peace I give unto you not as the word giveth give I unto you Vers 25. And Judah and Israel dwelt safely every man under his vine and under his figtree c. That is not onely in the fenced cities but also in the open countrey they lived without fear of enemies following their husbandry and enjoying with much cheerfulnesse choice and plenty of Gods good blessings Vers 26. And Solomon had fourty thousand stalles of horses for his chariots In 2. Chron. 9.25 it is four thousand but the word in the Originall here translated stalles doth signifie both stables wherein many horses are kept together and also the stalles or sever'd petitions for each horse in those stables and so it is taken here whereas in the 2. Chron. 9.25 by stalles is meant stables containing at least ten stalles or severall partitions for horses a piece for so in four thousand stables there might stand fourty thousand horses in their severall stalles as is here expressed indeed a farre lesse number would have sufficed for fourteen hundred chariots and we reade of no more that Solomon had 2. Chron. 1.14 and Solomon gathered chariots and horsemen and he had a thousand and four hundred chariots c. but first those horses that were fit for service in the chariots might also be imployed in his carriages for the building of the temple c. and secondly herein lay his magnificence that he had such choice and store of horses and as herein it seems he transgressed the commandment of God Deut. 17.16 He shall not multiply horses himself nor cause the people to return to Egypt to the end that he should multiply horses so it is likely that hereby he overburthened his people and gave too just an occasion to that complaint of the Israelites chap. 12.4 Thy father made our yoke grievous now therefore make thou the grievous service of thy father and his heavy yoke which he put on us lighter and we will serve thee Vers 29. And God gave Solomon wisedome and understanding exceeding much and largenesse of heart even as the sand c. That is the Lord gave him such a vast capacity an extraordinary measure of understanding judgement memory that the knowledge which he had seemed even infinite nor was there any thing almost which he was not able to reach and comprehend see the note chap. 3.12 Vers 3● And Solomons wisedome exclled the wisdome of all the children of the east countrey

North wall and their inner wings meeting in the middest of the house Neither is there any space allowed for the body of the Cherubs because their wings did arise as it were out of the middest of their backs Vers 30. And the floore of the house he overlaid with gold within and without That is both in the Oracle and without in the Temple Vers 31. The lintell and side-posts were a fift part of the wall The partition wall was twenty cubits long and twenty cubits high and the doore therefore being a fift part of it was foure cubits wide and foure cubits high narrower by a cubit then the doore of the Temple which was the fourth part of the wall vers 33. Some read this clause thus the lintell and side-posts were five square and then the meaning I conceive must be that the upper lintell was made of two pieces which went up in the midst like the ridge of a house and so the doore was five square Vers 33. So also made he for the doore of the Temple posts of olive tree a fourth part of the wall It was therefore five cubits broad for the partition must needs be twenty cubits the breadth of the Temple Vers 36. And he built the inner court with three rowes of hewed stone and a row of Cedar beams This Court here mentioned was questionlesse that which is called the court of the Priests 2 Chron. 4.9 but here called the inner Court in respect to that greater Court of the people which was without this but concerning these rowes of Stone and Cedar the opinion of Expositours is very different for some understand it of a low wall raised about this Court not above three cubits high over which the people might looke and see their sacrifices offered by the priests on the altar of burnt offering which was in this Court made of three rowes of stone perhaps of severall kinds and colours and a row of Cedar beames on the top Againe others understand it of a faire building about this Court wherein were foure galleries three of stone and one of Cedar which may seeme most probable first because this phrase he built the inner Court seemes to imply more then the raising of a low wall and secondly because in 1 Chron. 28.11.12 it seemes apparent that there were chambers and treasuries about the Courts of the Temple Then David gave to Solomon his sonne the pattern of the porch and of the houses thereof and of the treasuries thereof and of the upper chambers thereof and of the inner parlours thereof and of the place of the mercy-seat And the pattern of all that he had by the spirit of the Courts of the house of the Lord and of all the Chambers round about of the treasuries of the house of God and of the treasuries of the dedicate things and the like expression we have concerning the Temple Ezra 6.43 Vers 38. So was he seven yeares in building it From the second moneth of the fourth yeare of Solomons reigne when the foundation of this house was laid vers 1. to the eight moneth of the eleventh yeare when this house was finished is seven yeares and six moneths but the odd moneths as usually in other places are not here expressed CHAP. VII Vers 1. BUt Solomon was building his own house thirteen yeares Almost therefore twice as long was he in building his own house as in building the Temple for he was but seven yeares building that Chap. 6.38 the reasons whereof may be first that David had before his death provided a great part of the materialls for the Temple in a readinesse secondly that neither Solomon nor his workemen were so forward and zealous for the hastening and finishing these buildings as for that of the Temple and thirdly that happely this was a far greater building as indeed we may the better think it was if we reckon the house of Lebanon and the Queens house as part of this royall palace as most interpreters upon very probable grounds conceive they were Vers 2. He built also the house of the forrest of Lebanon c. Many Expositours hold that this house of the forrest of Lebanon was no part of that house of Solomons mentioned in the foregoing verse which was thirteen years in building but another house which he built in the forrest of Lebanon after those twenty yeares were expired that were spent in building the house of the Lord and his own house Chap 9.10 to wit when Solomon had taken Hamath 2 Chron. 8.3 which was the royall citie they say of Libanus and for the further confirmation of this they alledge that place Chap. 9.19 where it is said that Solomon built all that he desired to build in Jerusalem and in Lebanon and in all the land of his dominions but yet the most of Interpreters and I think most probably doe hold the contrary namely that it was a part of the Kings house which was thirteen years in building and that for these reasons first because there the golden Targets and Shields were kept which Solomon made Chap. 10.17 the King put them in the house of the forrest of Lebanon and were thence taken by Shishak when he came up against Jerusalem Chap. 14.25.26 and doubtlesse these were provided to be carried before the King by his Guard as were those of brasse which Rehoboam made in stead of the golden ones which the King of Egypt had carried away Chap. 14.28 and therefore could not be so farre off as mount Lebanon was secondly because it seemes to have beene the chiefe store-house and magazine of Armes which the kings of Judah had whence is that Esay 22.8 Thou didst looke in that day to the armour of the house of the forrest and it is not likely that Solomon would have his chiefe Magazine of Armes in mount Lebanon which was in the very utmost parts of his kingdome thirdly because it is not probable that Hiram afforded not help both of materials and builders for this house of Lebanon as well as for the rest of Solomons buildings and it is manifest Chap. 9.10.11 that Solomon gave Hiram his recompence at the end of those thirteen yeers spent in building his own house when as it is said there verse 1. Solomon had finished the building of the house of the Lord and the Kings house and all Solomons desire which he was pleased to doe fourthly because his throne of Judgement which we may well think was in Jerusalem was in a part of this house as we see in the seventh verse of this Chapter and fifthly because his wives house which is also here severally mentioned was a part of his owne house as appeareth 1 Kings 3.1 And Solomon made affinitie with Pharaoh king of Egypt and tooke Pharoahs daughter and brought her into the citie of David untill he had made an end of of building his own house c. under which the Queens house must needs be comprehended and why not then the house of

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

did Solomon build these high places for his wives idol-gods in the hill that is before Jerusalem that is in mount Olivet of which mention is made 2. Sam. 15.30 called afterwards the mount of corruption where they continued till Josiahs dayes 2. Kings 23.13 And the high places that were before Jerusalem on the right hand of the mount of corruption which Solomon the king of Israel had builded did the king defile probable it is that Solomon did purposely build them out of the citie as thinking it too much to defile the citie which God had chosen for his dwelling place with such abominations but yet being set up so nigh the Temple they might seem erected to outbrave or defie Gods Temple and therefore even hereby his sinne was aggravated Vers 8. And likewise did he for all his strange wives Though at first happely he might onely grant this favour to one or two of his wives yet the rest by degrees pleaded for the same libertie and so at last he was brought to build high places for all his wives idol-gods Vers 9. His heart was turned from the Lord God of Israel which had appeared unto him twice That is in an extraordinary way as he used to appear to his Prophets by dreams and nightly visions to wit once at Gibeon chap. 3.5 and the second time at Jerusalem chap. 9.2 which being a singular favour is therefore mentioned as a great aggravation of his sinne Vers 11. I will surely rend the kingdome from thee and will give it to thy servant And thus God repayed him in his kind for as he divided the honour that was onely due to God leaving part of it to the Lord and giving away part of it to his wives idol-gods so the Lord dealt with his posterity in regard of the kingdome leaving his sonne two tribes and giving away ten of the twelve tribes to Jeroboam his servant Vers 12. Notwithstanding in thy dayes I will not do it for David thy fathers sake That is because of the promise made to him 2. Sam. 7.12 13 14 15. Vers 13. But will give one tribe to thy sonne c. To wit one of the tribes of Israel considered apart from the tribe of Judah of the twelve tribes there were but ten that followed Jeroboam vers 31. Rehoboam therefore and his posterity had two tribes that revolted not to Jeroboam to wit Judah and Benjamin 2. Chron. 11.12 having Judah and Benjamin on his side and why then is it said here that one tribe onely should be given to Solomons sonne I answer because he speaks here of the tribes that belonged to the kingdome of Israel Judah in regard of her eminencie was still reckoned apart from the rest of the tribes 1. Sam. 11.8 And when he numbred them in Bezek the children of Israel were three hundred thousand and the men of Judah thirty thousand but especially after that division when Judah followed David and the other tribes followed the house of Saul henceforth the kingdome of Judah and the kingdome of Israel were still distinguished yea even after both were jointly under Davids command 2. Sam. 5.5 In Hebron he reigned over Judah seven years and six moneths and in Jerusalem he reigned thirty and three years over all Israel and Judah Now the Lord therefore threatning the rending away of the kingdome of Israel from the house of David he addes Howbeit I will not rend away all the kingdome that is all the kingdome of Israel but will give one tribe to thy sonne that is one of the tribes that belonged to the kingdome of Israel namely Benjamin see the notes vers 3. and chap. 12.20 and this the Lord promiseth to do for David his servants sake and for Jerusalems sake which he had chosen to wit that in the citie which God had chosen they might live under the government of Davids seed the true heirs of the kingdome from whom the Messiah was to descend Vers 15. When David was in Edom and Joab the captain of the host was gone up to bury the slain c. Of Davids subduing the Edomites we reade 2. Sam. 8.14 And he put garisons in Edom throughout all Edom put he garisons and they of Edom became Davids servants and at this time it seems whilest Joab prosecuted his victory slaying all the males where he came Hadad was hid being a little child and afterwards whilest he went about to see that all the dead that he had slain were buried Hadad secretly escaped away Yet some conceive otherwise of this passage to wit that after the conquest of the Edomites 2. Sam. 8.14 the Edomites fell upon the garisons which David left behind him and slew them whereupon Joab went up to bury the dead and to be avenged on the Edomites and so slaying all the males where he came Hadad of the seed-royall was conveyed away Vers 18. And they took men with them out of Paran To honour him with their attendance when he should come into Egypt Vers 21. Hadad said to Pharaoh Let me depart that I may go into mine own countrey As conceiving hope of recovering the kingdome of Edom now David and Joab were dead whom it seems he much feared or at least of enjoying liberty upon some honourable conditions to live again in his native countrey yet it is manifest he attempted nothing against Solomon a long time after this for he left Egypt immediately after Davids death before Pharaoh had cause to be jealous of him because of his affinitie with Solomon and till Solomons fall in his old age his enemies stirred not chap. 5.4 But now the Lord my God hath given me rest on every side so that it seems he either lay hid along time in Idumea or made some covenant with Solomon as becoming tributarie to him for his kingdome yea when he did stirre he was not able to shake off the yoke for the Edomites continued tributaries to the kings of Judah till Jehorams reigne 2. Chron. 21.10 Vers 23. Rezon the sonne of Eliadah which fled from his Lord Hadadezar king of Zobah To wit when David had gotten the better of his master in battel this it seems was when David got that great victory of the Syrians mentioned 2. Sam. 10.18 Vers 24. And they went to Damascus and dwelt therein and reigned in Damascus David had put a garison in Damascus 2. Sam. 8.6 It seems therefore that Rezon with his band of men set upon this garison and took the place from Solomon and so there reigned as king Vers 25. And he was an adversary to Israel all the dayes of Solomon That is after his first rising against him it is likely he was an adversary in heart ever since he fled in that battel wherein his lord Hadadezer was vanquished and that then he gathered this band of men here mentioned perhaps of his lords broken troops yet because David put garisons in Syria of Damascus 2. Sam. 8.1 6. and it is not probable that Solomon lost any

and stirred up thereto no doubt by Jezabel sent presently out to take him that he might be revenged on him as Obadiah afterwards told him chap. 18.10 As the Lord thy God liveth there is no nation nor kingdome whither my lord hath not sent to seek thee but the Lord foreseeing what would be gave his Prophet warning of it and appointed him to withdraw and hide himself by the brook Cherith there being doubtlesse in that place some woods or caves where it was likely the Prophet might some good time conceal himself Vers 4. I have commanded the ravens to feed thee there That is I have decreed and will take order that the ravens shall bring thee competent food thither and the reasons given by Expositours why the Lord was pleased to make use of ravens in this service rather then any other creature are these First because ravens do naturally delight to live in such places as this was by the brook Cherith where Elijah was appointed to hide himself to wit in solitary places where there are caves and vaults especially in valleys where there are brooks of water whence is that Prov. 30.17 The eye that mocketh at his father the ravens of the valley shall pick it out Secondly because they are a theevish kind of birds watching all occasions to snatch up and carry away pigeons and chickens or any other provision they can any where come at And thirdly especially because the ravens being such a greedy and ravenous bird that as it is said they usually disregard the feeding of their own young ones to feed themselves it was the more miraculous that God should make them caterers for Elijah in such an orderly manner to bring him in his provision both morning and evening hereby the power of God was the more clearly discovered and a plain proof was given by what contrary means God can provide for his servants in all their straits God might have sent Elijah to his fellow Prophets in Obadiahs caves or to some other of those faithfull Israelites that had not bowed their knees to Baal but he chose rather by this unlikely way to provide for him that it might be seen that God hath all creatures at his command for the help of his servants it was no lesse strange to feed him by ravens then if he had sustained him without any food at all and yet this God did causing the ravens to bring him both morning and evening bread and flesh to wit rosted or sod the Lord directing them where they should have it Vers 7. And it came to passe after a while that the brook dried up God could easily have prevented this brook from drying up notwithstanding the drought but the Lord was pleased rather now to find out another way for the sustaining of Elijah to wit First that he might for a while by the drying up of this brook try the faith of the Prophet Secondly that the Israelites in those parts might be the more straitened for want of water Thirdly that he might the more abundantly manifest how many severall wayes he had to provide for his servants in times of extremitie And fourthly that he might together with him provide for the poore widow of Zarephath too Some Expositours hold that there had been no rain for half a yeare when this brook dried up and that afterward Elijah lived with the widow of Zarephath three yeares which is the full time of the drought Luke 4.25 and that therefore it is said in the beginning of the next chapter that in the third yeare Elijah was sent to Ahab with a promise of rain Vers 9. Arise get thee to Zarephath which belongeth to Zidon and dwell there behold I have commanded a widow woman there to sustain thee There is not the least intimation of any want of rain that was in the land of Judah yet was Elijah sent to a stranger rather then to the widows of Israel both because such an one might seem most unlikely to relieve him and also herein to shadow forth Gods future mercie to the Gentiles the Jews being rejected whence is that of our Saviour Luke 4.25 26. Many widows were in Israel in the dayes of Elias c. But unto none of them was Elias sent save unto Sarepta a citie of Sidon unto a woman that was a widow as for that phrase I have commanded a widow see the note above vers 4. Vers 10. The widow woman was there gathering of sticks and he called to her c. As knowing by the speciall instinct of Gods Spirit that this was the widow of whom God had spoken to him or else having received direction hereby to discover the widow to whom he was sent when he came to the citie Vers 12. As the Lord thy God liveth I have not a cake c. This widow living upon the borders of Israel had learnt to know a Prophet of Israel by his habit yea as it may seem both to know and fear the God of Israel and yet to such a strait she was brought being a poore woman though the drought had been yet as it is thought but six moneths in the land that had not God come in to her help at this pinch she was now ready to eat her last meal I have said she but a handfull of meal in a barrell and a little oyl in a cruse and behold I am gathering two sticks that is a few sticks as we use to say a stick or two that I may go in and dresse it for me and my sonne that we may eat it and die however hereby it is evident that the drought and famine was in the countrey of Tyre and Sidon as well as amongst the Israelites and indeed being it was sent upon the Israelites for that idolatry of Baal which Jezebel the daughter of the king of the Zidonians had brought in amongst them no marvell though the Zidonians were involved in the same judgement together with them Vers 13. Fear not go and do as thou hast said c. That is Go in and dresse thy meal and thy oyl for thee and thy sonne but then withall she is enjoyned first to feed him with her last victualls and then after to provide for her self and her son but make me thereof a little cake first which was doubtlesse for the triall of her faith as concerning that promise which he addes in the following verse Vers 15. And she and he and her house did eat many dayes That is a long time together and indeed it is the judgement of some Expositours as was noted before that for three full years they all lived upon this poore remainder of the widows meal and oyle which makes the miracle farre the more wonderfull but yet this may be spoken with relation to some part of this time and happely to the time of her sonnes falling sick which is next related vers 17. Vers 17. And his sicknesse was so sore that there was not breath left in him This is

Jehoram his sonne reigned in his stead indeed some Expositours hold that Jehoshaphat was designed and made king by his father Asa ten yeares or thereabouts before his father dyed and that of this it must be understood which is said here that he was thirty and five yeares old when he began to reigne namely when he was designed king in his fathers life time and consequently that he was five and fourty years old when he began to reigne alone by himself and this I conceive to be most probable nor can I well see how we can reconcile that seeming contradiction betwixt the words of the sacred Scripture in 2 Kings 8.26 and 2 Chron. 22.2 unlesse this be taken for granted Besides sure we are that Jehoshaphat himself did thus namely that he made his sonne Jehoram king in his life time to wit about the seventeenth yeare of his reigne happely when he went with Ahab to Ramoth Gilead as may be gathered from the 2. Kings 1.17 and that having reassumed the government to himself at his return home afterwards about the twenty first or twenty second of his reigne he again put the government into his sonne Jehorams hands some two years before he dyed Vers 43. Neverthelesse the high places were not taken away In 2 Chron. 17.6 it is said that he did take away the high places But the like objection concerning Asa is answered before Chap. 15.14 Vers 45. Now the rest of the acts of Jehoshaphat c. Many of these are also recorded in the Scripture-Chronicles as first how in the third yeare of his reigne he sent teachers into all the places of his land where they wanted instruction 2 Chron. 17.7 secondly how he recovered the tribute due unto him by the Arabians and Philistines from the one he had silver from the other he had sheep and goates to the number of fifteen thousand and foure hundred 2 Chron. 17.10 11. thirdly how he joyned himself in affinity with Ahab giving his sonne Joram in marriage to Athaliah Ahabs daughter 2 Chron. 18.1 fourthly how being reproved by Jehu the prophet at his return from Ramoth Gilead for helping Ahab he again visited his kingdomes and reformed what he found out of order both in matters of religion and justice 2 Chron. 19.1 11. and fifthly how the Aramites or Damascens with the Moabites Ammonites and Idumeans invading the land of Israel with a mighty army Jehoshaphat proclaimed a fast and sought the Lord whereupon the prophet Jehaziel foretold the victory which should be obtained without any bloudshed on his part which accordingly came to passe for the next day these nations disagreeing for some causes amongst themselves those of Ammon and Moab set upon the Idumeans and brake them utterly which done they also slew each other in which broil Jehoshaphat arriving took the spoil of them all without any losse on his part 2 Chron. 20.1 30. Vers 47 There was then no king in Edom a deputy was king To wit they had a deputy se● over them by the kings of Judah and so it had been ever since the dayes of David 2 Sam. 8.14 and this is here inserted either to intimate that this it was that gave him the advantage of building a fleet at Ezion-Geber which was in Edoms territories of which in the following verse or else to note how to this time God continued this nation in subjection to the kings of Judah though presently after in the dayes of his wicked sonne they rebelled against him indeed we reade that some of the Idumeans were in the field with the Moabites and Ammonites against Jehoshaphat 2. Chron. 20.10 22 23. but first these might be some voluntary mercenaries not sent out by the state secondly even these it seems were not so firm as was expected against Judah in that expedition and therefore were slain by them of Moab and Ammon 2. Chron. 20.23 The children of Ammon and Moab stood up against the inhabitants of mount Seir utterly to slay and destroy them and thirdly most clear it is that the Idumeans did not declare themselves and openly revolt from the crown of Judah and make themselves a king till the dayes of Jehoram 2. Chron. 21.8 In his dayes the Edomites revolted from under the dominion of Judah and made themselves a king Vers 48. Jehoshaphat made ships of Tharshish to go to Ophir for gold c. Or ships to go to Tharshish or Tarshish 2. Chron. 20.36 Concerning which see the note 1. Kings 10.22 Here it is said in the following verse that Ahaziah desired to joyn with Jehoshaphat in that voyage and that he would not consent thereto but in the 2. Chron. 20.36 37. it is said that he did joyn with Ahaziah in this work and that hereupon the Prophet Eliezer came to him and reproved him and foretold that his ships should be broken which accordingly came to passe in the very port of Ezion-geber it seems therefore that at first when Ahaziah desired this Jehoshaphat would not but at last overcome with the king of Israels importunitie he yielded or else that when a second time Ahaziah desired again to joyn with Jehoshaphat in a navy Jehoshaphat did then deny him as it is here said vers 49. as having had sufficient warning by the losse of his former ships Vers 51. Ahaziah the sonne of Ahab began to reigne over Israel in Samaria the seventeenth yeare of Jehoshaphat king of Judah c. But may some say if Jehoshaphat began to reigne in the fourth yeare of Ahab as is noted above vers 4. then the seventeenth of Jehoshaphat must needs be but the twentieth or the one and twentieth of Ahab now since Ahab reigned two and twenty years how is it said here that Ahaziah the son of Ahab began to reigne in the seventeenth yeare of Jehoshaphat I answer doubtlesse Ahaziah was made king by his father Ahab about a yeare or two before Ahab died and then reigned two years after his fathers death so that he began to reigne to wit his father yet living In the seventeenth yeare of Jehoshaphat and after his fathers death he reigned also two years complete ANNOTATIONS Upon the second book of the KINGS Commonly called The fourth book of the KINGS CHAP. I. THen Moab rebelled against Israel after the death of Ahab By David the Moabites were subdued and made tributaries to the Israelites 2. Sam. 8.2 but when that great breach was made in the kingdome of Israel ten of the tribes revolting from the house of David and making Jeroboam king the Moabites it seems revolted also from the house of David and rather chose to give themselves for vassalls to the kings of Israel upon whose kingdome their land bordered and so they continued unto the dayes of Ahab and now upon some advantage espied to wit the late overthrow of the Israelites by the Syrians and the death of Ahab or perhaps the feeble spirit and weak condition of Ahaziah because of his fall Mesha the present king of Moab rebelled

the kingdome of the ten tribes as well as those of Judah and Benjamin the advice which he took with his counsel 2. Chron. 25.17 Then Amaziah king of Judah took counsel and advise and sent to Joash the sonne of Jehoahaz the sonne of Jehu saying Come let us see one another in the face seems to imply that they debated amongst them these just grounds which he had to make warre against the king of Israel and most likely it is that these things were objected by him in this challenge that he sent but because he sent this message in an insolent manner as one that did rather desire to decide the businesse by the sword then to have it otherwise composed and to try the strength and courage of the king of Israel in a pitched battel therefore is this onely expressed that he challenged him to meet him in the field and give him battel face to face for that is the meaning of these words Come let us look one another in the face Vers 9. The thistle that was in Lebanon sent to the cedar that was in Lebanon c. Thus Joash answered Amaziah by a parable and the drift of it was to put Amaziah in mind how vain a thing it was for them that are comparatively weak and of little strength easily overborn and troden down to entertain proud and aspiring thoughts concerning themselves as if they were above the reach of danger and he makes the thistles pride in this parable to be the desiring of the cedars daughter for his sonnes wife therein to couch secretly an argument from the lesse to the greater if it were too much for the thistle to offer affinitie with the cedar much more then to make warre against the cedar which he would have Amaziah know was just his case because he looked upon Amaziah as a poore weak and contemptible king in comparison of himself though proud and quarrelsome he compares him to a thistle the basest of all shrubs though full of prickles and himself who had ten of the tribes of Israel under his command whereas the other had but two to a cedar the most noble of all trees onely he compares Amaziah to a thistle in Lebanon as well as himself to a cedar in Lebanon because Amaziah was a king as well as he again from the foolish pride in the thistle in sending such a message he implies how farre greater the pride and folly of Amaziah was in sending such a challenge to him and last of all by shewing what became of the thistle There passed by a wild beast that was in Lebanon and trode down the thistle he gives Amaziah to understand what his end would be if he persevered in his resolution to make warre against him to wit that his forces would easily crush and ruine him and indeed the miseries that would befall him are well compared to the treading down of a wild beast because warre bellum quasi bellua doth usually destroy and tread down all before it and souldiers as men void of all reason and carried on merely with fury and brutish passions are wont without all consideration in a rude and brutish manner to beat and trample down all where they come and therefore is the time of warre called a day of trouble and treading down Isa 22.5 Vers 11. But Amaziah would not heare To wit because God would have him punished for his idolatry whereunto he was then newly fallen upon his victory against the Edomites 2. Chron. 25.20 But Amaziah would not heare for it came of God that he might deliver them into the hand of their enemies because they sought after the Gods of Edom. Therefore Jehoash king of Israel went up c. That is he stay not till the enemie brake in and spoiled his countrey but entred the kingdome of Judah and so encountred with him in Beth-shemesh which belonged to Judah which is added because there was another Beth-shemesh in the tribe of Naphtali Josh 19.38 Vers 13. And Jehoash king of Israel took Amaziah c. And thus in this Amaziah the sonne of Joash God did yet further revenge the death of Zachariah the sonne of Jehoiada who was most inhumanely and ungratefully murthered in his fathers dayes according to that which he said at his death the Lord look upon it and require it and withall Amaziah himself was severely punished for his Apostacy to idolatry upon his victory over the Edomites And brake down the wall of Jerusalem from the gate of Ephraim unto the corner gate foure hundred cubits Some conceive that this part of the wall was broken down that the inhabitants might be rendred hereby the more fearfull to attempt any thing against the kingdome of Israel the strength of the citie being so farre impaired but such a breach that might be so easily made up again could be no great curb to them others say that it was done at Joash his command that at that breach he might enter the citie in his chariot carrying the king before him as in triumph but why should foure hundred cubits of the wall be beaten down that he might enter with his chariot more probable therefore it is that the citie at first standing out against him he battered down that part of the wall by the north gate which was towards Ephraim and therefore called the gate of Ephraim and so took the citie by force Vers 14. And he took all the gold and silver c. and hostages and returned to Samaria These hostages he took for assurance of their performing the conditions he had imposed upon them but having Jerusalem in possession and their king his prisoner why did he not seize upon the kingdome and joyn the twelve tribes again under his government I answer that which lately had befallen Athaliah shewed plainly how constantly affected the people stood to the house of David neither could he tell what forces the people abroad in the countrey might presently raise against him no marvell therefore though he chose rather to go away with a certain spoil then to hazard all by aiming at the crown of Judah upon such weak and uncertain terms Vers 16. And Jehoash slept with his fathers See the note chap. 13.13 It seems he out-lived not long that sacrilegious act of his in robbing the Temple of Jerusalem Vers 17. And Amaziah the sonne of Joash king of Judah lived after the death of Jehoash sonne of Jehoahaz king of Israel fifteen years To wit un-unto the fifteenth yeare of Jeroboam the sonne of Joash king of Israel See the note verse 2. Vers 19. Now they made a conspiracy against him in Jerusalem c. Ascribing all the miseries that had befallen their citie and kingdome to him who had provoked the king of Israel to invade their land whereupon Jerusalem was taken and pillaged c. they were enraged against him and so conspired together to take away his life which though he discovered and fled to Lachish yet they pursued him thither and there

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 hea●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

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

his servants Jer. 25.1.11 which accordingly came to passe for immediately after this Nebuchadnezzar the second entred Judea with a strong army besieged and forced Jerusalem and having Jehoiakim in his power did at first intend to carry him to Babylon 2. Chron. 36.6 but was at last intreated to leave him as his vassall taking with him for pledges Daniel being but yet a child with Ananias Misael and Azarias with a great deal of the Temples treasures nor need we stumble at it that this is said to have been done in the third yeare of Jehoiakim Dan. 1.1 whereas the fourth yeare of Jehoiakim is accounted the first of Nebuchadnezzar Jer. 25.1 The word that came to Jeremiah concerning all the people of Judah in the fourth yeare of Jehoiakim the sonne of Josiah king of Judah that was the first yeare of Nebuchad-rezzar king of Babylon since first the first yeare of Nebuchadnezzar might well concurre with the end of the third and the beginning of the fourth yeare of Jehoiakim and again secondly perhaps as some hold Nebuchadnezzar the second came first against Judea whilest his father was yet living in the third yeare of Jehoiakim and prevailed against Jehoiakim but returning soon upon the report of Necho the king of Egypts preparations against him and especially upon the news of his fathers death that he might prevent all commotions at home in the fourth yeare of Jehoiakim having first vanquished the forces of the Egyptians about the banks of Euphrates Jer. 46.1 2. The word of the Lord that came to Jeremiah the prophet against the Gentiles against Egypt against the army of Pharaoh Necho king of Egypt which was by the river Euphrates in Charchemish which Nebuchad-rezzar king of Babylon smote in the fourth yeare of Jehoiakim the sonne of Josiah king of Judah he soon brought Jehoiakim to acknowledge himself his vassal and tributary and so as it is said here Jehoiakim became his servant three years to wit the fifth sixth and seventh years of his reigne the Egyptian king could not like of this and therefore it seems began to think of restoring Jehoahaz now prisoner in Egypt and setting him up as a domesticall enemy against his ungratefull brother the rumour whereof when it came to Judea though Jeremiah prophecied that it should prove idle Jer 22.11 12. Thus saith the Lord touching Shallum the sonne of Josiah king of Judah which reigned in stead of Josiah which went forth out of this place He shall not return thither any more But he shall die in the place whither they have led him captive did much perplex them being now in danger both of the Egyptians if they kept faith with the Babylonians and of the Babylonians if they should revolt again to the Egyptians and this I conceive might be the cause of the fast kept in the fifth yeare of Jehoiakims reigne in the ninth moneth Jer. 36 9. At which time Baruch sent by Jeremiah did publickly reade the roll of Jeremiahs prophesie before all the people which being by the Princes carried to Jehoiakim he having heard part of it cut it in pieces with a penknife and cast it into the fire but at length to wit in the eighth yeare of his reigne which was the fourth of Nebuchadnezzar hearing of many glorious rumours of the Egyptians preparations against the Babylonians emboldned hereby he renounced his subjection to the Babylonian as is expressed here that he turned and rebelled against him and so sided with the Egyptians again Vers 2. And the Lord sent against him bands of the Chaldees c. That is Nebuchadnezzar not without the speciall counsel of God came up against him and that as Josephus saith from that siege of Tyre whereof the Prophet speaks Ezek. 26.7 For thus saith the Lord God Behold I will bring upon Tyrus Nebuchad-rezzar king of Babylon a king of kings from the North with chariots and with horses and companies and much people and bringing thence with him some part of his army consisting of companies and bands of severall nations he entred Jerusalem and laid hold on Jehoiakim and being enraged against him for his perfidiousnesse in revolting from him caused him to be slain and cast out into the fields without Jerusalem to be devoured by birds and beasts for so Jeremy had prophesied it should be Jer. 22.18 19. Therefore thus saith the Lord concerning Jehoiakim the sonne of Josiah king of Judah They shall not lament for him saying Ah my brother or ah sister They shall not lament for him saying Ah Lord or ah his glory He shall be buried with the buriall of an asse drawn and cast forth beyond the gates of Jerusalem and 36.30 Therefore thus saith the Lord of Jehoiakim king of Judah He shall have none to sit upon the throne of David and his dead body shall be cast forth in the dayes to the heat and in the night to the frost This was the eleventh yeare of Jehoiakim and so the seventh yeare of Nebuchadnezzar three years after Jehoiakims revolt for either the siege of Tyre or some other occasions had hitherto detained Nebuchadnezzar from coming against him and hence it is we reade of three thousand and three and twenty Jews carried away by him in the seventh yeare of his reigne Jer. 52.28 This is the people whom Nebuchad-rezzar carried away captive in the seventh yeare three thousand and three and twenty Jews Vers 3. Surely at the commandment of the Lord came this upon Judah to remove them out of his sight for the sinnes of Manasseh c. See the note chap. 23.26 Vers 6. So Jehoiakim slept with his fathers and Jehoiachin his sonne reigned in his stead For when Nebuchadnezzar had slain Jehoiakim as is before noted and was returned again into his own countrey it seems the people made this Jehoiachin king in his stead who is also called Jeconiah 1. Chron. 3.16 and Coniah by way of contempt Jer. 22.24 In the genealogie of Christ Matth. 1.11 Jehoiakim the sonne of Josiah seems to be quite left at least in our most usuall translations for though in some few copies it is thus set down and Josias begat Jakim and Jakim begat Jechonias yet generally in all other copies it runnes thus And Josias begat Jechonias and his brethren about the time they were carried away to Babylon and after they were brought to Babylon Jechonias begat Salathiel and for the resolving of this doubt many severall answers are given by Expositours but the most satisfying one I conceive is this to wit that Jehoiakim the father was called Jeconiah as well as Jehoiachin the sonne and so whereas Mat. 1.11 it is said that Josias begat Jechonias and his brethren that is meant of Jehoiakim the sonne of Josias who had many brethren whereas Jehoiachin had none and then that which follows vers 12. and after they were brought to Babylon Jechonias begat Salathiel that is meant of Jehoiachin the sonne of Jehoiakim and so the severall generations of these kings are fully

had kept himself out of the storm with Baalis king of the Ammonites Jer. 40.14 and being of the kings seed he now envied that the government should be committed to Gedaliah and stirred up also by the king of Ammon he made a conspiracy with some few more to slay Gedaliah this Johanan mentioned above vers 23. discovered to Gedaliah and offered his help to slay Ishmael Jer. 40.13 14. but Gedaliah being incredulous Ishmael had the better advantage to effect his purpose for whilest he was feasting with him he slew him and those that were with him Jer. 41.1 2 3. Ishmael the sonne of Nethaniah of the seed royall and ten men with him came to Gedaliah and they did eat bread in Mizpah together and Ishmael arose and ten men with him and smote Gedaliah the governour and all the Jews that were with him c. after this fourescore men coming from severall places of the kingdome in a most sad and mournfull manner because of the desolation that was fallen upon Jerusalem having certain offerings and incense with them which they purposed to offer to the Lord in the place where the Temple had stood the place which God had chosen though now ruined by the Chaldeans Ishmael having notice of it went forth to meet them and with counterfeit tears making shew that he also bare a part with them in their sorrow he invited them to go with him to Gedaliah thereby to try how they stood affected to him and so having gotten them into the city he slew them all ten of them onely excepted whom he spared because they promised to discover unto him some treasures hidden in the fields during the warres he also addressed himself presently to return to the Amonites and carried with him as captives all the inhabitants of that place and amongst the rest Zedekiahs daughters committed to the care of Gedaliah by Nebuchadnezzer but Johanan hearing of it with such forces as he could get pursued him presently and overtaking him at Gibeon the captives fell off him and Ishmael with eight men onely escaped by flight all which is largely related in the 40. and 41. chapter Vers 26. And all the people both small and great and the captains of the armies arose and came to Egypt c. Fearing the Babylonian would take occasion upon the murder of Gedaliah and the Chaldeans that were with him utterly to destroy all the Jewes that remained in the land Johanan and the other captains resolved to fly with the people that were left into Egypt first indeed they came to Jeremiah and asked counsel of him vowing to do as he should direct them from the Lord but when he answered them that if they stayed in the land God would shew them mercy but if they went down into Egypt they should all perish there they charged him with prophesying falsely in the name of the Lord and despising the oracle of God they went away to Egypt and carried both Jeremiah and Baruch along with them and inhabited near unto Taphnes where when Jeremiah continued to reprove them for their idolatry and to foretell the destruction of Egypt and of the Jews that sought to shelter themselves there for this with all before mentioned is largely related by Ieremiah in the 41 42 43 and 44. chapters of his prophesie he was at length there as other histories report stoned to death by his own ungratefull countrey-men Vers 27. And it came to passe in the seven and thirtieth yeare of the captivity of Jehoiachin c. Zedekiah died in prison in Babylon Jer. 52.11 Then he put out the eyes of Zedekiah and the king of Babylon bound him in chains and carried him to Babylon and put him in prison till the day of his death and had onely the honour of being buried as a prince and lamented at his buriall by his people Jer. 34.5 But thou shalt die in peace and with the buryings of thy fathers the former kings which were before thee so shall they burn odours for thee and they will lament thee saying Ah Lord for I have pronounced the word saith the Lord. But Jehoiachin because he yielded himself at Jeremiahs counsel to Nebuchadnezzer was at length by Evilmerodach the sonne of Nebuchadnezzer taken out of prison and used with all princely respect indeed whereas here it is said this was done on the seven and twentieth day of the twelfth moneth Jerem. 52.31 it is said to have been done on the five and twentieth day but the reason of this may be because order was given for his release on the five and twentieth day but it was not done till the seven and twentieth day as is here said ANNOTATIONS Upon the first book of the CHRONICLES CHAP. I. ADam Sheth Enosh c. In the book of the kings there is frequent mention of the book of the Chronicles of the kings of Israel and of the kings of Judah as 1. Kings 14.19 and 1. Kings 15.23 and in many other places But it is clear that these books of the Chronicles which are a part of the sacred Scriptures are not the very same that are there mentioned because many things which are there said to have been related are not here to be found as we see 1. Kings 14.19 Yet these were happely collected out of those and that by Ezra as it is generally thought Their chief scope is to give us the history of the kings of Judah entirely by it self without intermingling the story of the kings of Israel as it is in the books of the kings and especially to adde such remarkable passages concerning Judahs kingdome as were omitted in the books of the kings whence they are called by the Greek Interpreters Paralipomena that is passages formerly passed by and omitted In the first foure verses we have the line of Adam to Noah no other of the posterity of Adam being mentioned because they were all destroyed in the floud Vers 5. The sonnes of Japheth Gomer c. See Gen. 10.1 Vers 10. And Cush begat Nimrod he began to be mighty upon the earth See Gen. 10.8 Vers 18. And Arphaxad begat Shelah The Septuagint in their Greek translation of the old Testament do both here and also Gen. 10.14 insert one generation more then is in the Hebrew reading the text thus And Arphaxad begat Cainan and Cainan begat Shelah And yet herein according to our translation Luke the Evangelist followeth the corrupt Septuagint translation rather then the Hebrew copies Luke 3.35 36. making Salah or Shelah the sonne of Cainan and Cainan the sonne of Arphaxad Now to this it is answered that the Evangelist did this because the Septuagint translation was then of great esteem and of most frequent use amongst the Jews and therefore he would not for so small a matter and of no importance minister any occasion of contention it being sufficient for him to shew that Christ was the sonne of David even according to the genealogy of David set down by the Septuagint which in

was the base which being the most gracefull part of musick is therefore said to excell Vers 23. And Berechiah and Elkanah were doore-keepers for the ark That is they were appointed to keep the doore of the tent where the ark was afterwards kept and accordingly were imployed now in observing that no body should presse in upon the ark the like is again said vers 24. of Obed-Edom and Jehiah and happely two went before the ark and two came after it Vers 26. And it came to passe when God helped the Levites that bare the ark c. That is so soon as they perceived that God was with them in the businesse and did not strike them with death as Uzza was by way of thankfulnesse they offered up sacrifices and this was so soon as they had gone six paces 2. Sam. 6.13 yet others very probably understand this place thus that when the Levites that had carried the ark did by the Lords appointment set it down that so others might take it up and they might be eased at every such resting place they offered seven bullocks and seven rammes Vers 27. David also had upon him an ephod of linnen See 2. Sam. 6.14 CHAP. XVI Vers 1. SO they brought the ark of God and set it in the middest of the tent c. See 2. Sam. 6.17 Vers 5. Asaph the chief c. Heman is named in the first place as chief of the three principall singers chap. 6.33 but Asaph it seems was the chief of those that were deputed to this service in the house of David where the ark was now placed the rest being imployed at present in the Tabernacle at Gibeon vers 39 40. And Zadok the priest and his brethren the priests before the tabernacle of the Lord in the high place that was at Gibeon to offer burnt offerings unto the Lord upon the altar of the burnt offering continually morning and evening and to do according to all that is written in the law of the Lord which he commanded Israel Vers 7. Then on that day David delivered first this Psalme to thank the Lord c. That is this was the first Psalme he delivered them to sing the severall parts whereof were afterward much enlarged by David and reduced into severall Psalmes as we may see Psal 105. and Psal 96. Vers 8. Give thanks unto the Lord c. From hence to the end of the two and twentieth verse is the beginning of the hundred and fifth Psalme and the summe of it is to praise God for the publick benefits afforded to his Church and people the children of Israel in regard whereof in times of any great joy Gods people used to sing this Psalme as may be probably gathered from that which we reade Isa 12.4 And in that day shall ye say Praise the Lord call upon his name c. Vers 11. Seek the Lord and his strength seek his face continually That is seek to know and to assure unto your selves the Lord and his strength by which you can onely hope to be strengthened defended and delivered in times of trouble and his favourable presence and that by resorting to the ark which is the outward signe of his presence amongst you to counsell and instruct you and therefore from thence he used to give his oracles Exod. 25.22 and to be your strong fortresse and defence in regard whereof the ark is elsewhere called the strength of God Psal 78.61 And he delivered his strength into captivity and the ark of his strength Psal 132.8 Arise O Lord into thy rest thou and the ark of thy strength yea and this must be done with perseverance and therefore is the word continually added seek his face continually Vers 12. Remember his marvellous works that he hath done his wonders and the judgements of his mouth That is his law and statutes given on mount Sinai or rather the judgements which he executed upon the adversaries of his people called the judgements of his mouth because they came by his decree and appointment and because of many of them he spake beforehand to Moses and Moses as Gods herald threatened Pharaoh and his people Exod. 7.1 Vers 13. O ye seed of Israel his servant c. Psalm 105.6 it is O ye seed of Abraham and then O ye children of Jacob his chosen ones that is his adopted and peculiar people and that merely of Gods free grace and election Vers 15. Be ye mindfull alwayes of his covenant Psal 105.8 it is He hath remembred his covenant for ever The word which he commanded to a thousand generations That is the conditions of the covenant which on Israels part was the law of faith and obedience on Gods part the promises which for the greater certainty may be also said to be commanded Psal 133.3 There the Lord commanded the blessing even life for evermore Vers 19. When ye were but few even a few c. Psal 105.12 it is when they were but few this is expressed first to imply the freedome of Gods grace in choosing them to be his people Deut. 7.7 secondly to magnifie the more the Lords protecting them Vers 20. And when they went from nation to nation c. To wit when they went up and down in the land of Canaan where were seven mighty nations Deut. 7.1 and sometimes removed thence to other kingdomes as to Egypt Gen. 12.10 and Gerar Gen. 20.1 for under this clause all the travels of the Patriarchies are comprehended Vers 21. Yea he reproved kings for their sakes As Pharaoh Gen. 12.17 and Abimelech Gen. 20.3 Vers 22. Saying Touch not mine anointed and do my prophets no harm That is wrong not those whom I have consecrated to my self by the anointing of my holy spirit my Christians according to that 1. John 2.20 But ye have an unction from the holy one c. and vers 27. But the anointing which ye have received of him abideth in you c. to whom therefore I do familiarly reveal my will that they may teach instruct others Gen. 20.7 Restore therefore to the man his wife for he is a prophet and he shall pray for thee and thou shalt live c. and thus the Prophet implies that the Lord did thus defend them not onely because they were poore helplesse miserable men unjustly oppressed but also because by speciall covenant God had taken them into his protection Vers 23. Sing unto the Lord all the earth c. From hence to the 34. verse is the ninety sixth Psalme and the chief drift of it is to stirre up all nations to praise the Lord and consequently it includes a prophesie of Christ and of the gathering of all nations into the Church by the preaching of the Gospel and therefore Psal 96.1 to expresse the strange and unlooked for change that should be then in the Church these words a new song are added and sing unto the Lord a new song Vers 27. Glory honour are in his presence strength

wheat and the barley the oyle and the wine which my lord hath spoken of let him send unto his servants Thus he accepts of the hire for his servants which Solomon had profered vers 10. but withall he made a request to him for a certain yearely provision for his own houshold which Solomon granted him also 1 Kings 5.9 11. Of which and some other passages in the king of Tyres answer see the note there Vers 17. And Solomon numbred all the strangers that were in the land of Israel See 1. Kings 5.15 16. CHAP. III. Vers 1. THen Solomon began to build the house of the Lord at Jerusalem in mount Moriah c. See the notes for the first part of this chapter in the sixth chapter of the first of Kings Vers 14. And he made the vail of blew and purple c. Which was hung upon chains of gold betwixt the holy and the most holy place see 1. Kings 6.21 Vers 15. Also he made before the house two pillars c. Concerning these two pillars see the notes 1. Kings 17.15 c. Vers 16. And he made chains as in the oracle and put them on the heads of the pillars That is wreaths of chain-work See 1. Kings 7.17 And made an hundred pomegranates and put them on the chains That is an hundred in each of the two rows that went round about upon the net-work of each chapiter see 1. Kings 7.18 CHAP. IIII. Vers 1. ANd ten cubits the height thereof If their cubites contained a foot and an half as is usually held then according to our measures this altar was five yards high and consequently there was some way for the priests to ascend up to offer their sacrifices on this altar though they might not ascend by such steps as are in a ladder lest their nakednesses should be thereby discovered Exod. 20.26 Neither shalt thou go up by steps unto mine altar that thy nakednesse be not discovered thereon See the notes Exod. 27.1 c. Vers 2. Also he made a molten sea of ten cubits c. Concerning this sea see the notes 1. Kings 7.23 c. Vers 6. He made also ten lavers and put five of them on the right hand c. See the notes 1. Kings 7.39 c. they were set upon so many severall bases which are there also largely described Vers 7. And he made ten candlesticks of gold according to their form c. To wit which the Lord made David to understand in writing much alike to that in the Tabernacle as it seems by the description which is given of them 1. Kings 7.49 And the candlesticks of pure gold five on the right hand and five on the left before the oracle with the flowers and the lamps and the tonges of gold concerning which see the note there Vers 9. Furthermore he made the court of the priests Called the inner court 1. Kings 6.36 Vers 16. All their instruments did Huram his father make to king Solomon c. To wit Solomons father so Solomon it seems called him out of the great respect he bare him for his singular wisdome and skill and the good service he did him in making all these things for the Temple CHAP. V. Vers 2. THen Solomon assembled the elders of Israel c. What needs explanation in this chapter is already explained in the nine first verses of the eight chapter of the first book of the Kings CHAP. VI. Vers 1. THen said Solomon The Lord hath said that he would dwell in the thick darknesse The annotations of this chapter unto the 41. verse see 1. Kings 8.12 c. Vers 41. Now therefore arise O Lord God into thy resting place thou and the ark of thy strength In these words Solomon doth as it were invite the Lord in the ark the signe of his presence to enter and take possession of the Temple as his resting place that is the place of his settled abode and that because the ark was now no longer to be removed from place to place but to continue there and herein he seems to allude to the prayer which Moses used at the removall of the ark as they travelled through the wildernesse Numb 10.35 Rise up O Lord and let thine enemies be scattered c. And he calls the ark the ark of Gods strength as elsewhere it is called Gods strength and glory Psal 78.61 He delivered his strength into captivity and his glory into the enemies hand because it was the signe of Gods presence amongst them as their strength and defence which had been manifested by many mighty works which the Lord had wrought as it were by the presence of the ark as the dividing of Jordan and the fall of the walls of Jericho c. Now because we find this last clause of Solomons prayer Psal 132.8 9 10. that Psalme it may well be was composed by Solomon upon this occasion of the dedication of the Temple See the note 1. Kings 8.54 Let thy priests O Lord be clothed with salvation and let thy saints rejoyce in goodnesse The first clause may be understood two severall wayes either of Gods saving and preserving the priests Let thy priests O Lord be clothed with salvation that is let thy salvation be as a garment to defend them or as a robe to adorn them for it is indeed an honour and glory to men that the great God of heaven and earth should make such precious account of them as to be alwayes watchfull over them to preserve and save them or else of the preservation and salvation of the whole people this being a decking and glorious ornament to the priests that they stood as typicall mediatours betwixt God and them and were the instrumentall meanes of their preservation and salvation even as it is now the glory of the ministers of the Gospel that they are the meanes of saving soules whence it is that S. Paul saith of the converted Thessalonians that they were his joy his glory and crown of rejoycing 1. Thes 2.19.20 Indeed in Psal 132.9 this clause is expressed thus Let thy priests be clothed with righteousnesse but even that also the most Expositours understand of Gods righteousnesse in saving and defending his priests as for that last clause of this verse it is meant doubtlesse of the goodnesse of God let thy saints rejoyce in goodnesse that is let thy holy people rejoyce in thy goodnesse and bountie to them in all regards yet because the goodnesse of God to his people consists chiefly in his making them good even this may be also comprehended in this request of Solomons that Gods people may rejoyce in goodnesse and grace rather then in outward blessings Vers 42. O Lord God turn not away the face of thine anointed That is deny not the request of me thine anointed because when petitioners are denyed their requests their faces are turned away with shame and confusion hence is this phrase turn not away the face of thine anointed Vers 42. Remember the

thickets Vers 14. Even to the entring in of the fish-gate c. So called because there they used to sell fish Vers 15. And he took away the strange gods and the idols out of the house of the Lord. That idol mentioned vers 7. Vers 20. And they buried him in his own house To wit in the garden of his house called the garden of Vzza 2. Kings 21.18 CHAP. XXXIIII Vers 2. ANd he did that which was right in the sight of the Lord c. See many severall notes for this chapter 2. Kings 22.2 c. and 23.1 c. Vers 11. And to floor the houses which the kings of Judah had destroyed That is the chambers of the priests and Levites which joyned to the Temple Vers 12. And the overseers of them were Jahath c and other of the Levites all that could skill of instruments of musick Those being purposely it seems chosen to oversee the work that might also at set times praise the Lord whilest the work went forward with instruments of musick CHAP. XXXV Vers 3. ANd said unto the Levites that taught all Israel which were holy unto the Lord Put the holy ark in the house which Solomon the sonne of David king of Israel did build It seems that in his father Ammons reigne either the ark had been put out of the most holy place that some idol might be set up in the place thereof and so was set aside in some other place of the Temple or perhaps quite removed out of the Temple or else it had been purposely carried out by the priests that it might not stand there amongst those heathenish idols that were brought into the Temple and therefore now Josiah calls upon the Levites to restore the ark to its own place again in the Temple where formerly it stood Indeed the Levites might not enter the holy place but they might bring it to the entrance of the Temple and there the priests might receive it of them and perhaps by the Levites here are meant all the tribe of Levi both priests and Levites It shall not be a burden upon your shoulders That is the ark the testimony of Gods presence must abide in the Temple his dwelling place and must not be carried from one place to another upon your shoulder as it was before the Temple was built Vers 5. And stand in the holy place according to the divisions of the families of the fathers of your brethren the people c. It seems the severall families of the Levites were severally appointed to attend upon the sacrifices and offerings of the severall families of each tribe some to be employed in that holy service for such and such families and other for others and hence it is that they are here appointed to stand in the holy place that is to attend the service that was to be done according to the divisions of the families of the people and after the division of their own families Vers 11. And they killed the passeover and the priests sprinkled the bloud c. See chap. 30.17 Vers 12. And they removed the burnt offerings that they might give according to the divisions of the families of the people c. That is of those cattell that were given both for sacrifices of all kinds and for the passeover they set apart such cattell as should be for burnt offerings which were wholly to be offered upon the altar that so then of the rest they might give unto the people partly for paschall lambs partly for peace offerings whereof both priests and people had their share or else it may be meant of removing from the peace offerings the fat the kidnies c. that were to be burnt upon the altars Vers 13. But the other holy offerings sod they in pots c. To wit so much of the peace offerings as was to be prepared for the offerers to eat before the Lord. Vers 18. And there was no passeover like to that c. See 2. Kings 23.22 where are also many other notes for the following part of this chapter Vers 25. And all the singing-men and the singing-women spake of Josiah in their lamentations to this day and made them an ordinance in Israel c. The meaning of this may be that it grew to a custome which they observed as a law or else that it was indeed established for an ordinance that in all the mournfull ditties which were sung upon occasion of any publick calamitie they should still mention the mourning that was at the death of Josiah which accordingly the singing-men and the singing-women did upon all such occasions constantly observe As for that following clause And behold they are written in the Lamentations thereby may be meant some volume of mournefull ditties extant in those times wherein it was evident how this was practised amongst the people or else it may be referred to Jeremiahs Lamentations for the death of Josiah CHAP. XXXVI Vers 5. THen the people of the land took Jehoohaz the sonne of Josiah and made him king c. See 2. Kings 23.30 2. And he reigned three moneths in Jerusalem In which time he set up Idolatry again and did evil according to all that his fathers had done See 2. Kings 23.32 Vers 3. And the king of Egypt put him down at Jerusalem That is he deposed him from being king at or in Jerusalem to wit that he should no more reigne as king in that citie but at Riblah this was done for thither the king of Egypt sent for him and there he deposed him and put him in bands or else it may be that he was deposed at Jerusalem and put in bands at Riblah as is expressed 2. Kings 23.33 concerning which see the note there And condemned the land in an hundred talents of silver and a talent of gold which accordingly Eliakim exacted of the people and then paid it to Pharaoh 2. Kings 23.35 Vers 4. And turned his name to Jehoiakim As a memoriall that he was his vassall and that he had made him king And Necho took Jehoahaz his brother and carried him to Egypt Where he died 2. Kings 23.34 Vers 5. Jehoiakim was twenty and five years old when he began to reigne c. See 2. Kings 23.36.37 Vers 6. Against him came up Nebuchadnezzar king of Babylon and bound him in fetters c. See 2 Kings 24.1 2. Vers 8. His abominations which he did and that which was found in him c. To wit his rebellion against Nebuchadnezzar and other things which he did 2. Kings 24.1 2 c Vers 9. Jehoiachin was eight years old when he began to reigne c. See 2. Kings 24.8 9. Vers 10. When the yeare was expired king Nebuchadnezzar sent c. That is when the new yeare came in Nebuchadnezzar sent his servants as is related 2. Kings 24.10 who besieged Jerusalem whereupon Jehoiachin by the advice of Jeremiah yielded up himself and his into the hands of Nebuchadnezzar who carried him to

to wit the tenth of tithes Numb 18.26 Thus speak unto the Levites and say unto them when ye take of the children of Israel tithes which I have given you from them for your inheritance then ye shall offer up an heave-offering of it for the Lord even a tenth part of the tithe yea perhaps one of the priests the sonnes of Aaron was alwayes to be present when the Levites received the tithes of the people as a witnesse that the priests portion was faithfully set out for them Vers 39. And we will not forsake the house of our God That is we will not fail to frequent the Temple to serve the Lord there and we will not leave it destitute of any requisite provision for the service there to be performed CHAP. XI Vers 1. ANd the rulers of tbe people dwelt at Jerusalem the rest of the people also cast lots c. Because there were not found enough in Jerusalem for the inhabiting and defence of the city and people were loth to dwell there because the neighbours round about did exceedingly envie the glory of this city and were continually plotting some mischief against it to the great perill of the inhabitants and secondly because withall as there was more safety so also there was more profit in dwelling elsewhere therefore one chief businesse that Nehemiah had to do at this assembly of the people was after he had numbred them to chuse out a sufficient number of the people to dwell there see chap. 7.3 4 5. which to avoid all exception was done by lot The chief rulers of the people of their own accord settled themselves to dwell as reason indeed required in this chief city of the kingdome but for the people the tenth part of them were chosen by lot onely there were some that did voluntarily offer themselves to dwell there vers 2. and this taking of one in ten to dwell in Jerusalem some Expositours look upon also as a shadow of the paucity of those that shall be received to dwell in the heavenly Jerusalem to wit that scarce one in ten even of those that professe themselves Gods people shall dwell there according to that Isaiah 6.13 But yet in it shall be a tenth c. and Jerem. 3.14 I will take you one of a city and two of a family and I will bring you to Zion Vers 2. And the people blessed all the men that willingly offered themselves to dwell at Jerusalem That is they commended them for it and desired the Lord to blesse and prosper them Vers 3. Now these are the chief of the province that dwelt in Jerusalem To wit that were chosen now by lot to dwell there In 1. Chron. 9. there is another catalogue of them wherein more are mentioned then are mentioned here But it seems in that both those that were chosen by lot and those that voluntarily offered themselves to dwell there are set down here onely those that were chosen by lot Vers 4. And at Jerusalem dwelt certain of the children of Judah and of the children of Benjamin Because Jerusalem stood partly in Judah and partly in Benjamin therefore those that were chosen by lot to dwell there were of those two tribes yet there were some also of Ephraim and Manasseh that dwelt there 1. Chron. 9.3 which were doubtlesse of those that voluntarily profered themselves Vers 5. And Maaseiah the sonne of Baruch c. Concerning this catalogue of those that dwelt at Jerusalem see 1. Chron. 9.5 6. Vers 9. Second over the city That is next in place and government after Joel afore-mentioned Vers 16. And Shabbethai and Jozabad of the chief of the Levites had the oversight of the outward businesse of the house of God That is such businesses as appertained to the Temple but were to be done abroad not in the Temple as the providing of those things as were to be bought with the money that was collected c. see 1. Chron. 26.29 Vers 17. The sonne of Asaph was the principall to begin the thanksgiving in prayer That is the principall of the singers that used to begin the Psalmes when they sung and praised God Vers 19. Akkub Talmon and their brethren that kept the gates were an hundred seventy two See 1. Chron. 9.17 22. Vers 23. For it was the kings commandment concerning them that a certain portion should be for the singers c. That is the king of Persia had commanded that a certain allowance should every day be given them out of the kings treasure this may have reference to the decree of Darius Ezra 6.9 10. or that of Artaxerxes Ezra 7.23 24. or happely to some new directions given by him to Nehemiah at his coming to Jerusalem Some reade these words thus that it was the kings commandment concerning them that a sure ordinance should be for the singers and so they understand it either of David that he had established it as a sure ordinance that the singers should praise the Lord in the Temple every day or else of Artaxerxes that he had ordained that according to the ancient custome the singers should every day perform this service Vers 24. And Pethahiah the sonne of Meshezabel c. was at the kings hand in all matters concerning the people That is the king of Persia made use of him in all things he gave in charge concerning the people as happely to gather the kings allowance for the Temple to receive the peoples petitions and it may be to assist the governour in matter of judgement Vers 36. And of the Levites were divisions in Judah and in Benjamin That is besides the Levites that dwelt at Jerusalem there were some of them also allowed to dwell in severall towns and cities of Judah that they might teach the people the law of God in their severall divisions CHAP. XII Vers 1. NOw these are the priests and the Levites that went up with Zerubbabel c. Nehemiah intending here to relate with what solemnity they kept the dedication of the new built walls of Jerusalem and how the priests and Leuites were imployed herein first he sets down their ancestours to wit who were the chief priests and Levites in the dayes of Jeshua the high priest and that came with Zerubbabel and Ezra or immediately after him from Babylon into the land of Judea and then secondly who were the chief priests and Levites in the daies of Joiakim the high priest the sonne of Jeshua c. vers 12. Now by the chief of the priests is doubtlesse meant in both these catalogues the heads of the severall divisions of the priests that did in their turns wait upon the service of the Temple but then seeing there were twenty foure courses or orders of the priests established by David 1. Chron. 24.7 why there should be here but two and twenty mentioned in the first catalogue and but twenty in the second vers 12. I find not any probable reason given by Expositours Vers 9. Their brethren were over