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
these first that he might be near hand to Joshua who dwelt in mount Ephraim to the end that by him he might enquire of the Lord upon any speciall service Secondly that he might be the nearer to the Tabernacle which at this time was in Shiloh a city in Ephraim ANNOTATIONS Upon the book of JUDGES CHAP. I. NOw after the death of Joshua c. In this book the history of the Commonwealth of Israel is continued from the death of Joshua to the dayes of Eli all which time at least the most of which time they lived under the command and government of certain Judges whom God successively raised up to rule over them as his deputies and vicegerents and therefore is this book called the book of Judges for though Eli and Samuel may well be numbred amongst the Judges of Israel because they commanded in chief after the same way of government as these did whose history is recorded in this book yet because the change of the government from that of Judges to that of Kings happened in the daies of Samuel and the story of Samuel must needs be begun from the dayes of Eli therefore the acts of their times are not recorded here but are reserved to another book Who wrote this book is no where expressed it sufficeth us to know that it hath alwaies been kept in the Church amongst those Oracles of God whose penmen were guided by the infallible inspiration of his Spirit and indeed one passage of this book to wit that concerning Sampson chap. 13.7 the child shall be a Nazarite to God is by the judgement of many learned Expositours principally intended by the Evangelist S. Matthew where he undertakes to alledge a testimony out of the writings of Gods Prophets Matt. 2.23 And he came and dwelt in a citie called Nazareth that it might be fulfilled which was spoken by the Prophet He shall be called a Nazarene The children of Israel asked the Lord saying Who shall go up for us against the Canaanites first to fight with them In the last years of Joshua his government the Israelites had lived in peace Josh 21.44 And the Lord gave them rest round about according to all that he sware unto their fathers and there stood not a man of all their enemies before them the Lord delivered all their enemies into their hand the Canaanites not daring to provoke them and the Israelites not yet attempting any further upon the Canaanites partly because the land they had already vanquished was as much as they could well people partly perhaps out of an over-eager desire to and love of the rest they now enjoyed and indeed they knew it was agreeable to the will of God that they should not drive out all the inhabitants at once but by degrees Deut. 7.22 And the Lord thy God will put out these nations from before thee by little and little Thou maist not consume them at once lest the beasts of the field encrease upon thee But now Joshua being dead who a little before his death had encouraged them to go forward in expelling the Canaanites though they had no man chosen of God to command over them in chief as Moses and Joshua did yet finding that indeed it was now fit they should proceed on in the warre they assembled themselves together as it seems at Shiloh and there resolved to renew their battels against the inhabitants of the land onely because the successe of their first attempts would be a matter of great consequence either for the encouragement or disheartning the people therefore they would first enquire of the Lord which accordingly they did they asked the Lord as it is here said to wit by Phinehas the high priest or Eleazar if he were yet living which is doubtfull because he died immediatly after the death of Joshua Josh 24.33 before the propitiatory or mercy-seat who shall go up for us against the Canaanites first to fight against them that is which of our tribes shall first begin and set upon the inhabitants that still abide in their lot for this is doubtlesse the meaning of this question they asked Vers 2. And the Lord said Judah shall go up c. That is the tribe of Judah because that was the most populous and the strongest of the tribes and had their portion in the chief of the land which it was therefore fit should be first cleared of the enemie therefore they were appointed first to begin the warre and besides thus was that still accomplished which Jacob prophecied concerning the preheminence this tribe should have above the rest Gen. 49.8 Judah thou art he whom thy brethren shall praise thy hand shall be in the neck of thine enemies thy fathers children shall bow down before thee Vers 3. And Judah said unto Simeon his brother Come up with me c. The Simeonites were brethren to those of Judah both by father and mother but besides their cohabitation was another tie betwixt them in regard whereof they lived in the same lot as brethren in one and the same house and in this respect chiefly is Simeon called Judahs brother Vers 4. And Judah went up and the Lord delivered the Canaanites c. That is one particular people of this countrey so called And they slew of them in Bezek ten thousand men That is in and about Bezek to wit in taking the town or after they had taken it when the king fled thence to save his life as is more particularly after related Vers 6. But Adoni-Bezek fled and they pursued after him and caught him and cut off his thumbs and his great toes And thus as he had done to many other kings as himself confesseth in the following verse to wit either out of a kind of barbarous sporting crueltie or else to render them thereby unfit for warre ever after that by the al-ruling providence of God is now done to him by the Israelites that had now taken him prisoner Indeed we reade not that Gods people were wont to inflict any such strange kind of punishment upon those that were vanquished by them nor doth it stand with piety thus to torture and afflict those that are taken in warre with such studied and uncoucht wayes of punishment and besides the Israelites had an expresse command not to spare the lives of any of these nations but presently to cut them off and therefore as it is likely that some speciall reason moved the Israelites to inflict this unusuall punishment upon him so I conceive it most probable that either when they took the city they found some of these poore captive kings that had been thus inhumanely used by him a spectacle that might well stirre their spirits against him or at least that they might receive information from others herein and so might be moved thereby to deal with him as he had dealt with others as judging it consonant to that Law of retaliation which God established amongst his people Eye for eye tooth for tooth hand for
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
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
kingdome so that till the one and thirtieth yeare of Asa he was not settled in the throne of Israel yet because he was first made king when he slew Zimri therefore it is added he reigned twelve yeares to wit from his first election for otherwise if we account his reigne from the one and thirtieth yeare of Asa when he was settled in the throne to the eight and thirtieth yeare of Asa when he dyed and his sonne Ahab succeeded him vers 29. it is manifest then that he reigned according to that account but eight yeares Vers 24. And he bought the hill Samaria c. This is given as the reason why it is said in the foregoing verse that he had reigned but six yeares in Tirzah it was because Zimri having burnt the royall pallace in Tirzah Omri bought the hill which was called Samaria of Shemer the owner of it and thereon built the citie Samaria which he made his royall citie the metropolis of his kingdome and so the other six yeares of his reigne he lived there Vers 26. For he walked in all the way of Jereboam c. If he onely continued in the sinnes of Jeroboam how is this rendered as a reason of that which is said before in the former verse that he did worse then all that were before him surely because having seen such fearefull effects of Gods wrath against the former kings of Israel for this their idolatry he notwithstanding continued obstinately therein as it were purposely to provoke the Lord yea and happely did with more violence force and presse the people to that idolatry whence we see there is mention made Mich. 6.16 of the slatutes of Omri to wit concerning that their idolatrous worship of the golden calves Vers 31. He took to wife Jezabel the daughter of Ethbaal king of the Zidonians and went and served Baal c. This wife of Ahabs proved a most wicked wretch and a cruell scourge to the people of God we see Jehu complained of her witchcrafts and whoredomes 2 Kings 9.22 and it is often mentioned that she was the great persecutour of Gods prophets and the great promoter of the idolatry of Baal in the land and therefore it is that S. John cals that false prophetesse that in his time in the Church of Thyatira had seduced many to uncleannesse and idolatry Jezabel Revel 2.20 Baal it seems was the god of the Zidonians and so Ahab marrying a wife from thence did soon set up his wives god in the land of Israel Now this idolatry was farre worse then that of Jeroboams for in that though they had idols to wit the golden calves yet in them they pretended the worship of the true God but in the other they worshipped Baal as their god as is evident in that of Elijah to the Israelites chap. 18.21 If the Lord be God follow him but if Baal then follow him and so again vers 27. Cry aloud for he is a god c. Vers 34. In his dayes did Hiel the Beth-elite build Jericho c. This is here added to shew how many yeares after the curse which Joshua denounced was accomplished Josh 6.26 and that happely the rather as an instance of the horrible profanenesse and contempt of God in these dayes of Ahab for though Jericho belonged to the tribe of Benjamin yet it was at this time it seems under the power of the king of the ten tribes Hitherto Jericho had continued a heap of rubbish no man daring to hazard that curse by rebuilding of it but now this bold wretch Hiel the Beth-elite that is that dwelt in Beth-el undertook the work and paid dearly for it as Joshua had threatned See the note upon Josh 6.26 CHAP. XVII Vers 1. ANd Elijah the Tishbite who was of the Inhabitants of Gilead said unto Ahab c. Of all the Prophets that God raised up in the kingdome of Israel we find not any of whom so many strange passages are recorded both for his courage and miracles as there are of Elijah and therefore at the transfiguration of Christ Matth. 17 3. Elijah as chief of the prophets appeared together with Moses talking with Christ to signifie that both Moses and the prophets had in their severall seasons given testimony to Christ The people of Israel were never so corrupt as they were at this time for now the worship of Baal was established in the land and the worship of the true God was quite disregarded and the prophets and servants of God that would not bow to Baal were persecuted and slain as Elijah complaines chap. 19.10 and yet there were never more prophets sent unto them then there was at that time we see that Obadiah hid an hundred of them in caves chap. 18.13 nor never more glorious prophets as we see amongst the rest in this Elijah a man of transcendent courage and zeal as sitted for these corrupt times whence it is said of the Baptist who in his ministery was also fiery and fervent Luke 1.17 And he shall go before him in the spirit and in the power of Elias c. Against Ahab and Jezabels zeal to promote Idolatry the Lord raised up a prophet that should be as zealous for the opposing of their idolatry and the defence of Gods true worship as we see in this his first encounter with Ahab As the Lord God of Israel liveth saith he before whom I stand that is whom I continually serve according to that in Deut. 10.8 The Lord separated the tribe of Levito beare the ark of the covenant of the Lord to stand before the Lord or in whose presence I now am who is therefore a witnesse of the truth of that which I say there shall not be dew nor rain these yeares but according to my word that is there shall not be dew nor rain these ensuing yeares till I from the Lord shall say that again it shall rain Elijah moved with the horrible wickednesse of Ahab and Jezabel and particularly perhaps with their contempt and scorn of Gods prophets did it seemes by the instinct of Gods spirit pray that the Lord would shut up the heavens for some yeares and not suffer it to rain till he sought unto God that it might rain that so the wrath of God against the iniquitie of those times might be discovered and the pretious account he makes of his Prophets might be manifested and being by the same spirit of God assured that his prayer was heard he came to Ahab and threatned him before hand as is here expressed that he might see it was of God with this approaching drought and as he threatned it came to passe for three yeares and six moneths it rained not Jam. 5.17 Vers 3. Turn thee eastward and hide thy self by the brook Cherith c. When Elijah was gone from Ahab or at least when Ahab began to see there was no rain indeed for a long time as Elijah had said he began to be nettled with his words and enraged against the Prophet
was certainly given them at Shittim it could not be given them when they came to Jordan where they lodged onely one night as it is said here and then passed over the next day and must needs therefore be given them before the spies came back if Joshua went away from Shittim the very next morning after their return But now because it is very improbable that Joshua would appoint the people to prepare to passe over Jordan within three dayes when as yet he could not tell whether the spies would return within that time or no neither was it to any purpose to send them if he had not resolved to wait for their return that according to the information they should give him they might order their journey therefore I conceive rather that the drift of these words is onely to shew that when they removed from Shittim to Jordan Joshua rose early in the morning that day to dispose of all things for their intended journey and not that it was early the next morning after the spies returned And so in this order I conceive those things were done which are here related First after the return of the spies the people being much encouraged by the tidings they brought Joshua commanded the Officers of the people as is noted before chap. 1.10 11. saying Passe through the host and command the people saying Prepare you victuals for within three dayes ye shall passe over this Jordan Secondly when the people had according to this direction made provision for their journey Joshua rose early in the morning and they removed from Shittim and came to Jordan And then thirdly the three dayes being expired after which they had been told they should passe over Jordan and that was the very day it seems when they were come to Jordan Joshua again sent the officers through the host to give direction to the people how they should follow the ark the next day in passing over the river Jordan and this is that which follows in the next verse And it came to passe after three dayes that the officers went through the host c. Vers 3. When ye see the Ark of the covenant of the Lord your God and the Priests the Levites bearing it c. See the note upon Numb 4.15 Vers 4. Yet there shall be a space between you and it about two thousand cubits by measure c. As near as they could guesse by their eye and two thousand cubits was a thousand yards of our measure But why were the people enjoyned in following the ark as it was carried by the Priests before them to lead them over Jordan to keep so farre behind it I answer first That all Expositours do joyntly agree that this was partly to teach them to fear the Lord their God of whose presence amongst them the ark was a signe But secondly another reason is here rendred in the following words Come not near unto it that ye may know the way by which ye must go for ye have not passed this way heretofore The meaning whereof is somewhat questionable for there are some that conceive of these words thus to wit That they were enjoyned to keep thus farre behind the ark to the end they might all the more commodiously see the ark when the Priests went with it into the river Jordan and how the waters of the river were divided before them and so might know the way by which they were to go But I see not how their being two thousand cubits behind the ark could be an advantage for the seeing of this and not rather a hinderance unlesse we suppose that being so farre behind the ark they were upon the asscent of a hill which led down to the river Jordan from whence they might behold how the Priests went on with the ark and entred the river Better therefore I conceive these words may be understood thus Come not near unto it that ye may know the way by which ye must go That is that the Priests bearing the ark may discover a sure and safe passage for you through the river before you come near to enter into it Indeed when the river was divided before them there could be no question of seeing the way they were to go But as yet God did not make known to them the miracle he meant to work but held them as it were in suspence onely intimating the danger of this passage by commanding this distance betwixt the ark and them to the end the Lord by the ark which went before them might find out a safe way for them before they might offer to set a foot in the channel And thus this foregoing apprehension of the danger of the passage might make them with the more admiration and thankfulnesse acknowledge the mercie of the following miracle Vers 5. And Joshua said unto the people Sanctifie your selves c. To wit by endeavouring to bring your hearts to a holy temper vvith all faith and reverence and admiration to observe the great works which God will do for you and happely also by those Legal rites of washing their clothes and keeping themselves apart from their wives formerly likewise enjoyned at the giving the Law See Exod. 19. ver 10. and 15. Vers 7. This day will I begin to magnifie thee in the sight of all Israel Herein was Joshua a type of Christ whom God magnified at his first entrance upon the publick discharge of his Office to wit at his baptisme Mat. 3.16 17. And Jesus when he was baptised went straightway out of the water and lo the heavens were opened unto him and he saw the spirit of God descending like a dove and lighting upon him And lo a voice from heaven saying This is my beloved sonne in whom I am well pleased as he did also afterwards by his many miracles for he was a man approved of God amongst them by miracles and signes and wonders which God did by him in the midst of them Acts 2.22 Vers 8. When you are come to the brink of the water of Jordan ye shall stand still in Jordan This is meant onely of a little stop the priests were to make upon their first setting their feet into the waters of Jordan which had at that time overflowed the banks vers 15. namely till thereupon the Lord had miraculously divided the waters and opened a fair passage for them and the people to go through For that being done the priests went immediately forward with the ark upon their shoulders into the midst of Jordan And then indeed they stood still there till all the people were gone over as it is afterwards expressed vers 17. And the priests that bare the ark of the Covenant of the Lord stood firm on dry ground in the midst of Jordan and all the Israelites passed over on dry ground untill the people were passed clean over Jordan Vers 10. He will without fail drive out from before you the Canaanites and Hittites c. See the note upon
Canaanites and touched not one of the Israelites Vers 12. Then spake Joshua unto the Lord in the day when the Lord delivered up the Amorites c. For the better understanding of this miraculous passage concerning Joshuas commanding the sunne to stand still we must know first That whereas it is said in the first place that Joshua spake to the Lord thereby is meant that he did first pray unto the Lord that this miracle might be wrought and that to the end they might have the more time to pursue and destroy the Amorites and then by the same speciall instinct of Gods spirit that moved him to desire this of God being fully assured that God had heard his prayer and that what he desired should be done he commanded the sunne to stand still c. secondly That whereas in the next clause it follows and he said in the sight of all Israel Sunne stand thou still c. this is added to shew the assurance of his faith because he was so undoubtedly perswaded that God would certainly do what he had prayed for and desired the people should take notice of it for their future encouragement openly in the presence of all the people he looked up to the heavens and speaking as it were to the sunne said Sunne stand thou still c. and happely with relation to the peoples gazing upon him when in so strange a manner they saw him look up to the sunne and command the sunne to stand still this phrase is used and he said not in the audience but in the sight of all Israel Sunne stand thou still c. thirdly That for the words themselves which Joshua spake Sunne stand thou still upon Gibeon and thou moon in the valley of Ajalon there is nothing can be certainly concluded but that he did as it were adjure the sunne and moon by the Almighty power of God to stand still just in the place wherein they were when he spake unto them that so the sunne might still give light till they had made an end of pursuing and destroying their enemies and that hereby must needs be intended the stay of the whole body of the moveable heaven together with the sunne and the moon for it cannot be meant of staying that peculiar motion of the Orbs of the sunne and moon whereby they move severally from the west to the east for the lengthening of the day could not depend upon that but it must be meant of the motion of the heaven whereby the sunne and moon together with all the other heavenly Orbs are carried about by the motion of the supreme Sphere in the space of foure and twenty houres from the east to the west Some indeed would conclude from these words that it was at noon day when Joshua commanded the sunne to stand still namely because it was when the sunne was right over Gibeon as the words they say implie Sunne stand thou still upon Gibeon and that therefore also it is said vers 13. so the sunne stood still in the midst of heaven and then they take the next clause to be added and thou moon in the valley of Ajalon by way of expressing the same thing in other words to wit that the moon also should stand still and not bring in night upon them Again others would inferre from these words that it was towards sunneset when Joshua commanded the sunne to stand still and that first Because it is most probable that the fear of want of daylight to pursue the enemie when he saw the sunne decline apace towards its setting was the occasion that moved Joshua to desire this miraculous stay of the sunne and secondly Because the words seem to implie that he saw the moon also when he said and thou moon in the valley of Ajalon as indeed about the new of the moon it is usually seen towards sunne-setting But I say neither of these can be gathered from the text The drift doubtlesse of Joshua was onely to expresse that the heavenly Orbs should stand still to the end the sunne might not set but continue still to give them light in those parts onely the more rhetorically to set forth the wonder of the miracle he mentions both sunne and moon the two great lights of heaven together with Gibeon and Ajalon two places not farre distant one from another Sunne stand thou still upon Gibeon and thou moon in the valley of Ajalon Vers 13. Is it not written in the book of Jasher That is in the book of the upright which seemeth to have been some historie or continued chronicle of the memorable acts of Gods worthies in those times which is now lost it is mentioned again 2. Sam. 1.18 So the sunne stood still in the midst of heaven and hasted not to go down a whole day So that this day was twice as long as it should otherwise have been Vers 14. And there was no day like that before it or after it that the Lord hearkened to the voyce of a man c. For though in Hezekiahs time the day was miraculously lengthened by the sunnes going backward 2. Kings 20.11 And Isaiah the Prophet cried unto the Lord and he brought the shadow ten degrees backward by which it had gone down in the diall of Ahaz yet it was not lengthened so much by farre as this was to wit not above two houres and a half and besides that was not done upon the motion of a man desiring it and after prayer commanding as it were that it should be so as this was which is that which is here principally intended and therefore is it that the prophets do often allude to this where they speak of the great things which God had done or would do for his people Hab. 3.11 The sunne and moon stood still in their habitation at the light of thine arrows they went and at the shining of thy glittering spear and Isa 28.21 For the Lord shall rise up in mount Perazim he shall be wrath as in the valley of Gibeon that he may do his work his strange work and bring to passe his act his strange act Vers 15. And Joshua returned and all Israel with him unto the camp at Gilgal It is evident that the severall passages related in the sequel of this chapter were done before they returned to the camp at Gilgal We must therefore know that here is set down beforehand the issue of this warre and then afterward the Authour proceeds to relate the particulars and then concludes with these very words again vers 43. And Joshua returned and all Israel with them unto the camp at Gilgal Vers 21. And all the people returned to the camp to Joshua at Makkedah in peace The settled camp of the Israelites was in Gilgal as is evident by that which is said before vers 15. And Joshua returned and all Israel with him to the camp at Gilgal But because Joshua with the greatest part of the armie which he had brought out to raise the
is I told him truly what I thought of the land and of our going to possesse it nor did either for fear or favour of any man speak one word otherwise then as in my conscience I thought I did not say as the other spies said to please them nor did I on the other side encourage the people to enter upon the land thereby to currie favour either with Moses or the people but I did it sincerely because I did indeed verily believe that God would certainly deliver it into our hands Nor can this be counted any blemish to Caleb that he thus speaks in his own commendation That his brethren might not tax him either of injustice or ambition for that which he was now about to require of Joshua it was fit he should shew upon what just grounds it was at first promised him Vers 8. My brethren that went up with me made the heart of the people melt but I wholly followed the Lord my God To wit by perswading the people to enter the land which the Lord had brought them to even when the rest of the spies did so exceedingly discourage them which was a singular proof of the uprightnesse of Calebs heart towards God Vers 9. And Moses sware on that day saying Surely the land whereon thy feet have troden shall be thine inheritance c. Hereby it is evident that there was a particular promise made unto Caleb at Kadesh-Barnea that Hebron and the land adjoyning should be his when the Israelites came to possesse Canaan and that this place in the land was given him rather then any other because when the spies had seen those giants the Anakims and were stricken with fear when they saw them there Numb 13.22 And they ascended by the south and came unto Hebron where Ahiman Sheshai and Talmai the children of Anak were and yet Caleb afterward opposed these his fainthearted brethren and when they objected the invincible strength of the place and people he encouraged his people and assured them that they should easily vanquish them either therefore those places in Moses his story concerning Caleb must be understood of this particular gift though at first reading they would not seem to import so much Numb 14.24 But my servant Caleb because he had another spirit with him and hath followed me fully him will I bring into the land whereinto he went and his seed shall possesse it And again Deut. 1.36 Save Caleb the sonne of Jephunneh he shall see it and to him will I give the land that he hath troden upon and to his children because he hath wholly followed the Lord or else there was some particular promise made to him concerning this inheritance together with that mentioned in those places forenamed though it be not expressed and that confirmed with an oath pronounced by Moses in the name of the Lord. For so we reade it Num. 14.21 23 24. But as truly as I live all the earth shall be filled with the glory of the Lord c. Surely they shall not see the land which I sware unto their fathers neither shall any of them that provoked me see it But my servant Caleb because he had another spirit with him and hath followed me fully him will I bring into the land whereinto he went and his seed shall possesse it Vers 10. And now behold the Lord hath kept me alive as he said these fourty and five years c. As if he should have said God hath you see even miraculously preserved my life and strength and so reserved me as it were to enjoy this portion of land which was then promised me Vers 11. As my strength was then even so is my strength now for warre both to go out and come in See the note upon Numb 27.17 Vers 12. Now therefore give me this mountain whereof the Lord spake in that day That is the mountainous countrey promised him by Moses wherein Hebron Debir and some other towns stood See chap. 11.21 For thou heardest in that day that the Anakims were there and that the cities were great and fenced This he may speak as intimating that seeing he himself would undertake the expelling of the giants that dwelt there though the most formidable in all the land of Canaan his desire was the more reasonable because he was to get with so much danger and difficulty the place that he desired of them But I rather conceive that this is added to clear it that this was the place promised him to wit because it was the place where the Anakims dwelt whose huge bodies and great fenced cities were formerly so dreadfull to the other spies that went with him If so be the Lord will be with me then I shall be able to drive them out as the Lord said This he saith not as doubting Gods faithfulnesse and assistance but as thereby implying the difficulty of the work but that he reposed himself on the help and assistance of God see the note chap. 11.24 Vers 13. And Joshua blessed him and gave unto Caleb the sonne of Jephunneh Hebron for an inheritance That is he commended him approved his motion granted his request and desired God to blesse it both to him and his How this is said to be Calebs inheritance that was afterwards given to the Levites see chap. 21.11 Vers 15. And the land had rest from warre We have this clause before chap. 11.23 Here it is repeated again 1. to intimate That though the foregoing passage concerning Calebs desiring Hebron be here inserted yet it was done before Joshua had ended his warres and that however all the victories of Joshua be recorded in the tenth and eleventh chapters because he would joyn them altogether yet many of these things hereafter expressed were done before the warres were ended and secondly To make way hereby to the relation of that which was further done concerning the division of the land which was not till the land had rest CHAP. XV. Vers 1. THis then was the lot of the tribe of the children of Judah by their families even to the border of Edom c. In this chapter the narration of the dividing the land within Jordan by lot is continued which was broken off in the foregoing chapter to shew how Caleb demanded that Hebron and the adjacent mountain might be reserved to him as his by an extraordinary promise which God had long since made to him That the lots were onely to decide in what part of the countrey each tribe should be planted and that afterwards the quantitie of the land which each tribe should have was set out by Joshua Eleazar and the heads of the tribes chosen to be the men that should divide the land is noted before upon the second verse of the foregoing chapter as likewise Num. 26.55 What manner of lottery they used in this businesse is no where expressed The common opinion of the Hebrew writers is that there were two pots or other vessels set before the Tabernacle the
Jordan was the utmost bounds of the land of promise and that therefore those without Jordan were no true Israelites nor had any thing to do with the worship of God in his Tabernacle Vers 31. This day we perceive that the Lord is among us because ye have not committed this trespasse against the Lord. This being the greatest and surest signe of Gods gratious presence amongst a people when he preserves them from falling into scandalous sinnes Now ye have delivered the children of Israel out of the hand of the Lord. Not by diverting any punishment which the Lord was ready to inflict but by avoiding that sinne which might have drawn some heavy judgement not onely upon themselves but upon the whole body of the people if they had fallen into it Vers 34. For it shall be a witnesse between us that the Lord is God This is the reason which the tribes without Jordan give why they called the altar they had set up Ed which signifieth a witnesse to wit because standing in the middest betwixt them within Jordan and them without it should be a witnesse that they without Jordan meant to acknowledge and worship no other God then he whom their brethren worshipped even the Lord Jehovah onely CHAP. XXIII Vers 2. ANd Joshua called for all Israel c. That is the representative body of all Israel to wit as it is explained in the following words the Elders of each tribe together with their Magistrates and Judges and Officers Vers 5. And the Lord your God He shall expell them from before you c. That is though I die and leave the work which is begun unfinished yet assure your selves if you continue stedfast to the Lord he who indeed hath done what hath been done will perfect the work begun and perform all that he hath promised he shall expell the rest of the nations that are not yet expelled before you Vers 7. That ye come not amongst these nations these that remain among you c. That is that ye no wayes familiarly converse with them and this is mentioned in the first place because they that yield familiarly to converse with Idolatours will by degrees be also drawn to the evils mentioned in the following words even to make marriages with them to swear by their gods and at last to bow down to them and worship them As for making mention of the names of their gods the next particular here forbidden see the note Exod. 23.13 Vers 8. But cleave unto the Lord your God as ye have done unto this day By cleaving to the Lord is meant that they should continue constant in yielding obedience to God and in resting and relying upon him yea upon him alone as their God alsufficient Nor need it seem strange unto us that he should say of a people that had been so prone to rebell against God Cleave unto the Lord as ye have done unto this day For first the Israelites though they were ever and anon murmuring against God and turning aside from the way of his commandments yet they had never for the generallity cast off the worship of the true God to go after the gods of the heathen And secondly this Joshua might speak with reference to the time of his government as ye have done to this day that is since the time you entred the land of Canaan or since the time you came to be under my government for indeed since that time we reade not of any notable rebellion of this people against God it is said that the people served the Lord all the dayes of Joshua Judg. 2.7 Vers 12. Else if you do in any wise go back and cleave unto the remnant of these nations c. Here Joshua begins to tell them how severely God would punish them in case they did go back that is revolt from that good way of their obedience to God wherein they had hitherto gone and cleave unto the remnant of those nations that is marry them and lie with them for so this phrase of cleaving to those nations is explained in the following words and shall make marriages with them and go in unto them and they to you Yet I know that this word cleave may be meant generally of any joyning themselves to those nations either in leagues or otherwise Vers 13. But they shall be snares and traps unto you and scourges in your sides and thornes in your eyes c. To wit because they will be continually by their allurements drawing you to idolatry and other sinnes and by their injuries vexing and disquieting you yet some hold that by being thorns in their eyes is meant that they should by degrees so farre blind them that they should not be able to discern the clear light of the truth See Numb 33.55 Vers 14. And behold this day I am going the way of all the earth c. That is I see my death approcheth now because I cannot hope long to continue amongst you to keep you constant in your covenant with God therefore I thought good to give you warning that after my departure ye depart not from the Lord and to tell you beforehand what will become of you if you transgresse the covenant of the Lord your God Vers 15. So shall the Lord bring upon you all evill things untill he have destroyed you from off this good land c. That is as the Lord hath hitherto made good all that he hath promised you so if you transgresse his covenant he will bring upon you all the evils threatned even at last the causing of you to be carried captive out of this good land and this last judgement of destroying them out of the land of Canaan he particularly insists upon because it must needs affect them to heare of losing so goodly a land when after so many years travels and difficulties they were now newly entred into it CHAP. XXIIII Vers 1. ANd Joshua gathered all the tribes to Shechem c. The assembly mentioned in the foregoing chapter vers 2. concerning which see the note there and the exhortation which Joshua used then to the people was when Joshua apprehended he had not long to live chap. 23.14 And behold this day I am going the way of all the earth yet it seems that after that fearing much what the people world do after his death he resolved again to call another assembly of the representative body of the kingdome that he might there again presse them to continue constant in their obedience to God after his death and to that purpose might cause them to renew their covenant with God which accordingly he did at Shechem as it is here said Many Expositours understand this of Shiloh where indeed the tabernacle was seated chap. 18.1 which they say is here called Shechem because it stood in the field of Shechem and that because it is said in this verse that the assembly presented themselves before God and because vers 26. there is mention of the Sanctuary
And if it seem evil unto you to serve the Lord choose you this day whom ye will serve c. Not that Joshua did now lay the reins upon their necks and give them liberty to change their Religion and to serve strange gods if that way liked them best Had they revolted from God doubtlesse he would have punished them severely But he useth this kind of speech first as a powerfull perswasion to keep them constant to God by implying that there is such a difference betwixt these two the worshipping the Lord that had delivered them out of Egypt and done so many great things for them and bowing to Idol-gods that one would not think it possible that they should forsake the Lord to follow them though it should be left to their choice as if one should say choose you whether you will go to heaven or to hell So that this is much like that speech of Elijahs 1. Kings 18.21 How long halt ye between two opinions if the Lord be God follow him but if Baal then follow him Secondly to sift them how they stood inwardly affected and to imply that unlesse they served God willingly without any constraint so that if it were left to their choice they would take no other way God would not regard their outward obedience And thirdly that having now of their own accord accepted the Lord to be their God they might hereby be the more tyed to cleave constantly unto him But as for me and my house we will serve the Lord. This Joshua added not so much to make known to them what he was resolved to do to wit that though they should all forsake the Lord yet that should not one whit move him but principally that his resolute determination herein of whose wisdome and piety they had had so great experience might covertly but yet sweetly and effectually perswade them to keep constant in that way of religion wherein they found him so zealously and settledly resolved to continue Vers 19. Ye cannot serve the Lord for he is an holy God He is a jealous God c. This is spoken upon supposition not onely of Gods holinesse and severe jealousie against all those that are not faithfull in keeping covenant with him but also of the perverse refractary disposition and untamed stubbornesse of this rebellious people as if he should have said Consider well what you say God will not be content with a profession of being his people if ye take liberty to live as you list as you have done No God is a holy God c. so that this is added not to discourage them but rather by way of caution to awake them out of their security and to let them know that they must be more carefull of walking uprightly with God if they meant to serve him as if when a company of souldiers that had not so well behaved themselves in former times should untertake some speciall service and the Generall should answer not to beat them off from it but rather to enflame them and make them go through it with the more courage and care why should you think of undertaking such a piece of service you cannot do it implying onely thus much that they must be more valiant and constant then they had been if they would meddle with it Vers 23. Now therefore put away said he the strange Gods which are among you c. See the note above verse 13. Vers 25. So Joshua made a covenant with the people that day and set them a statute and an ordinance in Shechem That is as Gods servant and minister he caused the people to renew their covenant with God and doubtlesse it was done in a solemn manner being accompanied with sacrifices and other usuall rites of that sacred service and so he set them a statute and an ordinance in Shechem that is he established it as a thing fully settled and ratified for future times that they should constantly continue in the service of the Lord God alone as became his peculiar people and to that end did fully make known and confirm all the conditions of the covenant which they had made with God To which purpose happely the whole law of God was at this time distinctly read amongst them which some conceive is one of the principall things intended in this last clause Vers 26. And Joshua wrote these words in the book of the law of God That is these promises of the people and the whole carriage of this businesse when they did with such solemnity renew their covenant with God that knowing there was such a record kept of this businesse even in Gods Tabernacle they might be carefull to keep their covenant But yet withall hereby may be meant that this book of Joshua was now added to the book of Moses law which was laid up long since before the ark Deut. 31.26 saving onely those passages which are apparently since inserted for no doubt that which Joshua wrote was written for all future times Now we have in the Church no other records of it but this book of Joshua And took a great stone and set it up there under an oke that was by the Sanctuary of the Lord. This stone was also set up as a memoriall of this covenant now thus solemnly renewed between God and the people The place where it was set to wit under an oke that was by the Sanctuary is thus precisely expressed for the better evidencing of the certain truth of that which is here related Some indeed suppose that this was the very oke under which Jacob had many years since buried all the Idolatrous trash which he found amongst those of his family Gen. 35.4 And they gave unto Jacob all the strange gods that were in their hand and all the ear-rings which were in their ears and Jacob hid them under the oke which was by Shechem and that Joshua for that cause did purposely set up this stone under that oke But though it be certain and well known that okes will continue many hundred years yet that this was that oke we cannot certainly determine As for the Sanctuary of the Lord here mentioned some conceive it is the place onely where all this was done that is so called and that because of the ark that was there but I think it is farre more probable that the Tabernacle was brought thither together with the ark and that this it is which is here called the Sanctuary of the Lord. However certain it is that in future times this place where this stone was set up by Joshua was from hence called the plain of the pillar or the oke of the pillar Judges 9.6 Vers 27. Behold this stone shall be a witnesse unto us for it hath heard all the words of the Lord which he spake unto us This is a figurative speech and implies thus much that it should as truly witnesse against them if they should falsifie their promise as if it had heard the words that were
something that concerned Baals sacrifice it was called the second bullock and that this bullock was chosen by the Lord rather then another because it was seven years old and hereby might signifie that the Midianites tyranny which had lasted seven years should now have an end together with the suppressing of Baals worship in the land And throw down the altar of Baal that thy father hath and cut down the grove that is by it This is the second direction that is given here to Gideon to wit that he should throw down Baals altar and cut down the grove by it That all the inhabitants of Ophrah had an interest in this altar and grove we may see by their contestation with Gideons father about it vers 30. Then the men of the city said unto Joash Bring out thy sonne that he may die because he hath cast down the altar of Baal and because he hath cut down the grove that was by it It seems therefore that Joash Gideons father as being the chief magistrate of that place had built this altar at his own expence and upon his own ground though not for his use onely but for the publick use of all the inhabitants of Ophrah and that therefore the Lord calls it here his fathers altar However observable it is first that ere Gideon might go to fight against the Midianites the enemies of God and his people he was enjoyned to set on foot the reformation of Religion and the extirpation of superstition and idolatry which had provoked the Lord to displeasure against them thereby as it were to make way for a happy victory secondly that he was enjoyned to begin this work of reformation in the throwing down of his fathers altar c. Take thy fathers young bullock and throw down the altar of Baal that thy father hath the Lord thereby teaching him that he that would reform publick abuses must begin with his own family and friends and that in yielding obedience to God he might not fear to offend his father or any other that was dearest to him and that his affection to his father should make him most carefull to winne him from every way of false worship thirdly that before that charge is given him which followeth in the next verse concerning his building an altar to the Lord he is first here appointed to throw down Baals altar Gods altar and Baals the Ark and Dagon cannot stand together the true worship of God will not be accepted of God where Baals altars are not first thrown down Vers 26. And build an altar unto the Lord thy God upon the top of this rock in the ordered place Or as it is in the margin in an orderly manner This is the third direction given to Gideon that when he had thrown down Baals altar and cut down the grove he must build an altar unto the Lord in that very place upon the top of the rock whereat the Angel first appearing to him the Lord had given him a signe by causing fire to come out of that rock to consume the provision that was laid thereon brought forth for the Angel Here therefore we have the command for the building of the altar the building whereof is related before and that place was no doubt purposely chosen for the building of this new altar to signifie that it was built to the honour of that God who had there appeared to him and that both by way of thankfullnesse for the mercy there promised and by way of imploring the accomplishing of that promise in the deliverance of his people from the oppression of the Midianites As for the last words if we reade them as they are in the margin in an orderly manner then the meaning may be either that he was to build the altar of earth and unhewen stones as was ordered in the Law of Moses Exod. 20.24 25. or else that he was to build it in such a manner that it might be convenient for the service that was to be done upon it the laying of the wood in order upon it and then the burning of the sacrifice thereon But if we reade it as it is in our text in the ordered place then thereby I conceive is onely meant that the altar was to be built in that very place of the rock which was before ordered to be the place whereon the provision was to be laid that Gideon had brought out for the Angel vers 20. and which was chosen as being plain and fit for this service And take the second bullock and offer a burnt sacrifice with the wood of the grove which thou shalt cut down It was not lawfull for any but the priest to offer sacrifice or to build any altar or to offer sacrifice any where but onely in the Tabernacle but here Gods speciall command was a sufficient warrant for Gideon Vers 27. Then Gideon took ten men of his servants and did as the Lord had said unto him He took so many of his servants that it might be the more speedily dispatched because it was to be done before morning and observable it is that Gideon being a man that feared God even in those corrupt times had ten servants that were ready to joyn with him in suppressing the idolatry of Baal And so it was because he feared his fathers houshold c. That is because he feared them lest they should hinder him in that he had to do He was not affraid of any evil that they could do to him for he might well know that it would be known who had done it and this would prove as dangerous for him as if he had been taken in the doing of it but which he feared was lest he should be interrupted by them and kept from doing what God had charged him to do So that it is the wisdome and prudence of Gideon that is here commended that taking the advantage of the night and setting as many hands together at work as he could no body knew any thing of it to make head against him ere the work was done Vers 29. They said Gideon the sonne of Joash hath done this thing He might soon be suspected because he was known to be no friend of Baal but many other wayes also it might be discovered Vers 30. Then the men of the city said unto Joash Bring out thy sonne that he may die c. Herein was discovered the violent rage wherewith they were carried in their zeal for Baal Joash it seems was either their chief Magistrate or at least a man of chief note and esteem amongst them and well they might think that it would go much against him to deliver up his son to such an enraged multitude but so far were they transported with fury when they saw the altar of their idol-god thrown down that they regarded Joash no more now then another man nor will they stand to examine the cause nor to heare what Gideon can say for himself he had pulled down Baals altar and
Judges that not long too after the death of Joshua and not according to the order of time as they are here inserted after the death of Samson Concerning which see the note upon vers 6. Vers 2. And he said unto his mother The eleven hundred shekels of silver that were taken from thee about which thou cursedst c. To wit either by cursing those that had stolen it through the violence of her passion or by adjuring those she spake to under a curse to reveal what was become of it if they knew any thing of it Now the bitternesse of his mothers spirit in cursing thus was doubtlesse the greater because she had superstitiously devoted it to a religious use to wit the making of images for her sonne But yet Micah mentions it as being touched in conscience by way of aggravating his sinne implying the reason why he could no longer detain it In mine own hearing saith he thou didst curse those that had taken thy silver from thee or that did not discover where it was yet wretch as I am hitherto I have detained it but no longer dare I lie under a mothers curse and therefore am I now come to confesse my sinne and to restore again the money to you And his mother said Blessed be thou of the Lord my sonne That is free be thou from my curse my sonne and mayst thou be blessed of the Lord and not cursed because thou hast repented of this fact and so ingeniously dost offer to restore what unadvisedly before thou hadst taken away from me Vers 3. His mother said I had wholly dedicated the silver unto the Lord c. Micahs mother here tells him that she had wholly dedicated the silver unto the Lord Jehovah as it is in the Hebrew and yet withall she addes that it was to make idols for him to make a graven image and a molten image whereby it is evident that in these times when many of the Israelites were become idolaters yet they pretended and intended the worship of the true God in their idol-service not esteeming those dumb and dead images gods but onely representations and remembrances of the true God Some question whether this which she spake of a graven image and a molten image was meant of two severall images that she intended should be made of her silver one graven and another molten or of one image which is called a graven and a molten image onely because they did melt their silver and cast it into the form of an image and then did afterwards polish and finish it with graving tools but that two severall images are here intended is evident in the following chapter vers 18. where it is plain that they are named severally And these went into Micahs house and fetched the carved image the ephod and the Teraphim and the molten image Vers 4. Yet he restored the money unto his mother Though she now gave it him freely yet he would not keep it as fearing the disquiet of his conscience if she would bestow it as she vowed she might but he would be sure to rid his hands of it And his mother took two hundred shekels of silver and gave them to the founder who made thereof a graven image and a molten image c. The other nine hundred shekels were therefore it seems laid out in providing an ephod and other ornaments for the priest in providing their teraphim and whatsoever else was requisite for the idolatrous worship oâ— theâ— false gods Vers 5. And the man Micah had an house of gods c. That is a chappel consecrated to these superstitious devotions and made an ephod under which are comprehended all other garments for the priests and teraphim now these teraphim were a speciall sort of images distinguished by that name from all other sorts of images 2. Kings 23.24 Moreover the workers with familiar spirits and the wizards and the images the teraphim it is in the originall and the idols and all the abominations that were spied in the land of Judah and in Jerusalem did Josiah put away It seems they had the shape of men 1. Sam. 19.13 And Michael took an image and laid in the bed for there also Michaels image is in the originall called teraphim and that they made use of them as oracles and received from them answers what to do in doubtfull cases Ezek. 21.21 The king of Babylon stood at the parting of the way at the head of the two wayes to use divination he made his arrows bright he consulted with images or teraphim Zach. 10.2 The idols or teraphim have spoken vanity and the diviners have seen a lie and have told false dreams and it may well be that this made the Danites enquire at Micahs house concerning the successe of their journey Vers 6. In those dayes there was no king in Israel c. That is in those dayes when Micah did this before related But when was this The time is not expressely set down some conceive this was done after Samsons death and that therefore it is next related in the course of the history but the most probable opinion is that both this and all that followeth to the end of this book were done long before Samsons death and are here onely related apart by themselves that the story of the Judges the main thing intended in the former part of the book might not be interrupted first because it is not probable that the Danites being a populous â—â—be and straitened in their dwelling by reason of the Amorites so long before Judg. 1.34 And the Amorites forced the children of Dan into the mountain for they would not let them come into the valley would stay so many years ere they would look out to enlarge their borders which how they did and how they stole away Micahs gods is related in the following chapter But especially because in the warre of Israel against Benjamin which is largely related in the three last chapters of this book Phinehas ministred before the Lord chap. 20.28 And Phinehas the sonne of Eleazar the sonne of Aaron stood before it in those dayes saying Shall I yet again go out to battel against the children of Benjamin my brother who killed Zimri and Cozbi Numb 25.7 above three hundred years before Samsons death It seems therefore either this was done immediately after the death of Joshua and those elders who all their time kept the people from revolting from God Judg. 2.7 And the people served the Lord all the dayes of Joshua and and all the dayes of the elders that outlived Joshua who had seen all the great works of the Lord which he did for Israel and then the meaning of the words may be there was no King in Israel that there was no ordinary supreme magistrate neither King nor Judge to restrain the people from these wicked courses or else that it was done in the time of some of the Judges that followed next after Joshua and then the meaning of
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
of this horrible villanie that had been committed upon his concubine Some conceive that there was none sent to the tribe of Benjamin but that there was two pieces sent to the tribe of Manasseh because that tribe dwelt half within Jordan and half without But this is altogether a groundlesse conceit for there was most reason for sending a piece to Benjamin in regard the fact was committed in a citie of their tribe and there was as much reason why they should have sent two pieces to the tribe of Dan as to the tribe of Manasseh since the tribe of Dan was also seated in two severall parts of the land some in the portion of Judah and some northward at Laish as in the former chapter was related Vers 30. And it was so that all that saw it said There was no such deed done nor seen c. The messengers relating the cause why the Levite had done this not onely the elders of each tribe to whom these parcels of her body were sent because there was no magistrate armed with regall power to punish this fact but even all that came to the hearing of it cried out against it as a matchlesse villâ—nie and stirred up one another not to let it passe unrevenged And hence is that expression of the prophet Hos 9.9 They have deeply corrupted themselves as in the dayes of Gibeah CHAP. XX. Vers 1. THen all the children of Israel went out and the congregation was gathered together c. All the children of Israel that is the chief of all the people as it follows in the next verse all the elders and officers captains and men of warre except onely they of the tribe of Benjamin went out from their own habitations severally and were gathered together as one man that is unanimously as readily as if one man onely had been appointed to come to any place and thus was there an assembly of all the land to wit those within Jordan from Dan to Beersheba and together with them also of the land of Gilead that is those without Jordan and that in Mizpeh Mizpeh was a place where the Israelites did usually hold their publick assemblies 1. Sam 7.5 And Samuel said Gather all the children of Israel to Mizpeh and so also chap. 10.17 and Jer. 40.7 8. It is very probable that it stood in the confines of Judah and Benjamin and is therefore reckoned amongst the cities of both tribes see Josh 15.38 18.26 neither could there be therefore for the businesse they met about a fitter place chosen now here they are said to be gathered together unto the Lord not because the Tabernacle was there as we shall after see vers 27. but either because they were assembled in Gods name and to heare what God would give them in charge or because in all judiciall assemblies the Lord is in a speciall manner present Psal 82.1 God standeth in the congregation of the mighty he judgeth among the gods or else because they met in a synagogue a house set apart for publick prayer and teaching the people which seems the more likely even because of that which we reade in one of our Apocryphal books 1. Macc. 3.46 Wherefore the Israelites assembled themselves together and came to Maspha over against Jerusalem for Maspha was the place where they prayed aforetime in Israel Some conceive I know that the Ark was at present removed to Mizpeh but of that see vers 27. Vers 2. Foure hundred thousand footmen that drew sword The number of these men of warre is expressed both to shew their zeal in seeking to punish this abominable fact of the men of Gibeah and also to shew how evidently the hand of God was against these Israelites when they were twice beaten by the Benjamites and yet were so many more in number then they Vers 3. Now the children of Benjamin heard that the children of Israel were gone to Mizpeh This is added to implie how resolved the Benjamites were to stand out in defence against the rest of the Israelites who hearing of the Israelites assembling themselves about this businesse neither went to the assembly themselves nor sent any messenger to them Vers 5. And the men of Gibeah rose against me and beset the house round about upon me by night and thought to have slain me To wit by their unnaturall lust as they had slain his wife or at least he means that they thought to have done that to him which rather then he would have endured he would have lost his life Vers 7. Behold ye are all children of Israel c. And therefore ought to take to heart that so foul an abomination should be committed in Israel it concerns you all and therefore look to it Vers 8. We will not any of us go to his tent neither will we any of us turn in to his house This is added to shew how zealous they were in seeking to punish this horrible sinne they vowed that they would not so much as go home to their houses till they had executed judgement upon those that were guiltie of it yea not onely so but also at the same place and time at least when the report was brought them that the Benjamites would not deliver the malefactours into their hands but were resolved rather to defend them they vowed also that having slain the Benjamites they would not give any of their daughters in marriage to any that were left alive chap. 21. vers 1. Now the men of Israel had sworn in Mizpeh saying There shall not any of us give his daughter to Benjamin to wife and that they would likewise destroy every town throughout the whole land of Israel that had not sent some of their people to this assemblie to help them in this warre chap. 21.5 They had made a great oath concerning him that came not up to the Lord to Mizpeh saying He shall surely be put to death Vers 9. We will go up by lot against it That is we will by lot determine it who shall go up to fight against Gibeah and who shall go forth to fetch in victuals and other provisions for the people one in ten had need to be set apart for this service and who they shall be the lot shall decide Vers 12. And the tribes of Israel sent men through all the tribe of Benjamin c. Though the Benjamites absenting themselves from the assembly of all Israel at Mizpeh was a just ground of suspition that they meant not to yield up the malefactours to be punished yet would not the Israelites thereupon make warre presently against them but first they sent messengers to all the families of the tribe of Benjamin to desire the deliverie of those sonnes of Belial to deserved punishment that so if it were possible bloud-shed and civill war might be prevented Vers 13. Deliver us the men the children of Belial which are in Gibeah that we may put them to death and put away evil from Israel That is make others
How to compute the time from the birth of Boaz to the birth of David is a matter of great difficulty for from the going of the Israelites out of Egypt to the building of the temple it was 480. years and therefore from the Israelites entring the land of Canaan to that time it was 440 years out of which deducting 24 years for the age of Solomon when he began to build the temple 50. years for the age of David when Solomon was born which is most probable it will then be found that it was 366. years from the Israelites entring into Canaan to the birth of David and it was not sure long after the Israelites took Jericho ere Salmon married Rahab by whom he had Boaz. But yet granting that both Boaz begat Obed when he was a very old man and so Obed Jesse and Jesse David it might well be that in 366. years there might be no more then these generations ANNOTATIONS Upon the first book of SAMUEL Otherwise called The first book of KINGS CHAP. I. NOw there was a certain man of Ramathaim-zophim c. The two books of Samuel are so called because they contain the storie of the life and death of Samuel and of the Common-wealth of Israel under his government and likewise the storie of Saul and David who were both anointed kings by Samuel and so shew how the prophecies of Samuel concerning them both were exactly fulfilled Yet by the Greek and Latine Interpreters they are usually called the two first books of the Kings because therein is related how the government of Israel came first to be changed from that of Judges to that of Kings and because they contain the storie of Saul and David the two first Kings of Israel By whom these books were written is no where expressed but that they were written by the inspiration of the holy Ghost whosoever the penmen were is evident by the testimonie of the Jews to whom were committed the Oracles of God and who did alwayes acknowledge them to be a part of the sacred canon of the Scripture and it is likewise confirmed in the new Testament where some passages of these books are cited as a part of the Scripture as we may see Matt. 12.3 4. where that passage concerning Davids eating the shew-bread 1. Sam. 21.6 is cited by our Saviour Have ye not read what David when he was an hungred did and they that were with him how he entred into the house of God and did eat the shewbread c. and again in those two testimonies cited by S. Paul the one Rom. 15.9 As it is written For this cause I will confesse to thee amongst the Gentiles and sing unto thy name which is taken out of the 2. Sam. 22.50 and the other Heb. 1.5 I will be to him a father and he shall be to me a sonne which is alledged from 2. Sam. 7.14 As for these first words Now there was a certain man of Ramathaim-zophim c. wherein we are told what Elkanah the father of Samuel was we must know first that whereas elsewhere the town where Elkanah dwelt is called Ramah as in the 19. verse of this chapter And they rose up in the morning early and came to their house to Ramah and so again chap. 2.11 here it is called Ramathaim-zophim Ramathaim in the duall number because it consisted of two towns that were called Ramah two Ramahs joyned in one and Zophim either because it was situate in the countrey or region of Zuph whereof we reade chap. 9.5 And when they were come to the land of Zuph Saul said to his servant that was with him Come and let us return c. or else because of the high situation of the place standing upon some notable high hill in regard whereof it may well be that there were some watch-towers there for that the name seems to import because Zophim signifieth watch houses or towers or else as some think because there was there an Universitie or school of Prophets who are usually in the Scripture called watchmen as Ezek. 3.17 Sonne of man I have made thee a watchman to the house of Israel secondly that whereas in setting down the genealogie of Elkanah it is said that he was the sonne of Jeroham the sonne of Elihu the sonne of Tohu the sonne of Zuph it seems in the 1. Chron. 6.26 27. that three of these were also called by other names for Elihu is there called Eliab and vers 34. Eliel and Tohu Nahath and vers 34. Toah and Zuph Zophai and thirdly whereas it is said that Elkanah was an Ephrathite thereby is meant that he dwelt in mount Ephraim Elimelech and his two sonnes are called Ephrathites Ruth 1.2 because they were of Bethlehem Ephratah and Jeroboam is called an Ephrathite because he was of the tribe of Ephraim 1. Kings 11.26 but Elkanah is here called an Ephrathite onely because he dwelt in mount Ephraim for that he was a Levite of the familie of the Kohathites to whom indeed certain cities were allotted in the tribe of Ephraim Josh 21.20 and of the posteritie of Korah that wretch that was in so fearfull a manner destroyed in the wildernesse for his rebellion against Moses is evident 1. Chron. 6.22 23 c. so that it is no wonder though the sonnes of Korah were spared whilest the father was destroyed since the Lord had determined from this cursed stock to raise up to the Israelites such a glorious Prophet as Samuel was Vers 2. And Peninnah had children but Hannah had no children Hannah is reckoned in the foregoing words in the first place and it is probable therefore which some conceive that Hannah was his first wife and that afterwards he took Peninnah to wife because Hannah was barren For in those times they counted it an extraordinary crosse to die without issue yea because the temporall promise made to that nation depended much upon their carnall generation though the Lord allowed not their polygamie yet he was pleased to tolerate this infirmitie in his servants till the Messiah came when the Church should no longer be tied to one nation but spirituall children should be begotten unto God from all nations and it may be they did conceive that Gods promise to Abraham of multiplying his seed as the starres of heaven did implie a dispensation granted to them for having many wives Vers 3. And this man went up out of his citie yearly to worship and to sacrifice to the Lord of hosts in Shiloh At Shiloh the Tabernacle had stood ever since the seventh yeare of Joshua Josh 18.1 thither went Elkanah yearly that is at those three solemne feasts wherein all the males were bound to appear before the Lord Deut. 16.16 He might go at other times as a Levite to do service in his course at the Tabernacle but here doubtlesse his going up yearly at those great feasts is onely intended when his familie went with him yea the women also such was their devotion though
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
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
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
types and who was at his coming to abolish the Leviticall priesthood Vers 36. Every one that is left in thy house shall come and crouch to him for a piece of silver c. That is those of thy posteritie that shall not be cut off shall come and bow and crouch before the posteritie of Zadok to beg some relief and to sue that they may be employed though it were but in some of the meanest services of the Temple onely that they may have bread wherewith to sustain themselves and indeed if we yield what is most probable to wit that the Priests were many times degraded for their evil deeds and turned out of their office it needs not seem strange that many of Elies posteritie should fall into such extreme povertie and miserie Some conceive that we have some footsteps of this curse in that which is said of the Priests that were not of Zadoks posteritie Ezek. 44.13 14. And they shall not come near unto me to do the office of a Priest unto me nor to come near to any of my holy things in the most holy place but they shall bear their shame and their abominations which they have committed But I will make them keepers of the charge of the house for all the service thereof and for all that shall be done therein CHAP. III. Vers 1. ANd the child Samuel ministred unto the Lord before Eli See the note chap. 2.11 Vers 3. And the word of the Lord was precious in those dayes c. That is rare for so this word is used elsewhere Esa 13.12 I will make a man more precious then fine gold and so it is explained here in the following clause The word of the Lord was precious in those dayes there was no open vision That is there was not a known Prophet in those dayes there was not a man openly known to whom the Lord appeared in visions as afterwards he did to his Prophets or whom the Lord did send forth among the people with a word of prophecie in his mouth Now this is thus expressed partly to shew how the Lord hereby punished the profanenesse of these times many of the Priests were grown in these dayes desperately wicked and by their means the worship of God grew into contempt for men abhorred the offerings of the Lord chap. 2.17 and so by degrees idolatrie and all other sinnes grew rife amongst them as is evident by the reformation following immediately after this when Samuel came to be their Judge chap. 7.3 4. Now hereupon as these words implie the Lord hid himself in a great measure from his people and did not reveal his will by his Prophets to them as at other times according to that which is threatned Amos 8.11 I will send a famine in the land not a famine of bread nor a thirst for water but of hearing the words of the Lord and that complaint of the Church Psal 74.9 We see not our signes there is no more any Prophet c. and then again it is expressed partly for the honour of Samuel by and in whom the Lord was pleased to reestablish in his Church this propheticall office whence it is that often in the Scripture Samuel is mentioned as the first of the Prophets as 2. Chron. 35.18 And there was no Passeover like to that kept in Israel from the dayes of Samuel the Prophet and Acts 3.24 Yea and all the Prophets from Samuel and those that follow after as many as have spoken have likewise foretold of these dayes and so also Heb. 11.32 Vers 2. And it came to passe at that time when Eli was laid down in his place c. Here the time is set down when the Lord appeared first to Samuel first more generally that it was in those dayes when the word of the Lord was so precious so rare for to this in the words immediately foregoing I conceive this clause may best be referred And it came to passe at that time though indeed others referre it to that which is related in the foregoing chapter vers 27. concerning a message that was brought unto Eli by a man of God that was sent unto him to wit that at that time when the aforesaid Prophet had spoke unto Eli then also the Lord appeared to Samuel and told him of the judgements that should fall upon Eli and his house and then secondly more particularly as first that it was in the night when Eli was laid down in his place that is when he was gone to bed and laid down to his rest to wit in some lodging of the house wherein the Tabernacle was kept of which see the note before chap. 19. and secondly that it was towards morning vers 3. ere the lamp of God went out in the temple of the Lord where the Ark of God was that is before the lamps that were in the golden candlestick in the Tabernacle were gone out the oyl being wasted for in the evening the lamps were lighted and so burnt all night till they went out in the morning concerning which see the note Exod. 30.7 whence it is said 2. Chron. 13.11 that the lamps of the golden candlestick were to burn every evening as for that clause vers 2. concerning the dimnesse of Elies eyes when Eli was laid down in his place and his eyes began to wax dim that he could not see that is inserted either to implie also the time when the Lord appeared to Samuel namely that it was when Eli was now grown very old insomuch that he began to be blind with age or else rather to implie beforehand the reason why Samuel supposing that Eli had called him when the Lord spake to him was so ready even in the night time to run to him namely because Eli could not see and therefore often wanted help in regard whereof Samuel who now in his young years attended upon Eli was wont to rise and go to him if he heard him call though it were at midnight Vers 7. Now Samuel did not yet know the Lord c. That is he was not yet acquainted with Gods manner of revealing himself to his Prophets by visions Vers 8. And Eli perceived that the Lord had called the child By this we may perceive the reason why the Lord suffered Samuel so often to mistake the voice that he heard and run to Eli to wit that Eli might certainly be assured when he heard Gods message from him that indeed the Lord had appeared to him Vers 10. And the Lord came and stood and called c. This proves not that God appeared in a visible shape rather it is a speech of God after the manner of men yet happely withall to implie either that whereas before the voice he heard was as of one afarre off now it was as of one that stood near by him or else that whereas before the Lord onely called him now he did not onely call him but also proceeded to make known what he had to say to him
the mean time by concealing whereof they both provide for their own safetie that nothing might be presently attempted against them and make their enemies the more secure that Saul might come upon them unawares Vers 11. Saul put the people in three companies and they came into the midst of the host in the morning watch c. It seems Saul marched all night that by the morning watch he might come upon them and surprise them unawares And thus he raised the siege of Jabesh-gilead and freed them from that horrid cruelty which the enemy entended against them and how thankfull the inhabitants of this citie were to Saul for this great benefit they enjoyed by his means we may see chap. 31.11 12 13. And when the inhabitants of Jabesh-gilead heard of that which the Philistins had done to Saul All the valiant men arose and went all night and took the body of Saul and the bodies of his sonnes from the wall of Beth-shan and came to Jabesh and burnt them there And they took their bones and buried them under a tree and fasted seven dayes Vers 13. And Saul said There shall not a man be put to death this day for to day the Lord hath wrought salvation for Israel In this reason that Saul gave why he would not suffer any man to be put to death that day for to day the Lord hath wrought salvation in Israel two things may be implyed first that he would not have a day of so much joy and triumph stained with the least sorrow and mourning amongst any of the people and secondly that when God had shewn himself so good and gracious to his people he could not think it fit to be so rigid severe against those that had at first slighted him in his sovereignty However here again we see what a difference there was betwixt that which Saul was in his first government and that he was afterwards when the Spirit of the Lord was departed from him Now none more humble and gentle then he not a man should be put to death for him but afterwards in his dealing with David and the Priests of the Lord he was another man even bloud-thirsty cruell and implacable beyond measure Vers 14. Then said Samuel to the people Come and let us go to Gilgal and renew the kingdome there A city this was near hand adjoyning upon Jordan there Joshua renewed the covenant betwixt the Lord and his people Josh 5.9 and there Samuel now renewed the covenant concerning the kingdome betwixt Saul and the people Before he was chosen but this was as it were the solemnity of his inauguration and coronation and now it seems he was anointed in publick as before in private and therefore in the next chapter Samuel speaking to the people calls Saul severall times the Lords Anointed Vers 15. And there they made Saul king before the Lord in Gilgal and there they sacrificed c. It is evident therefore that here now Saul and Samuel sacrificed together in Gilgal whence we may certainly conclude that the charge which Samuel gave to Saul chap. 10.8 that he should stay for Samuel at Gilgal seven dayes till he came to offer sacrifice for him was not meant of Sauls immediate going to Gilgal but of his going thither when he should be in a strait and had not Samuel with him as is before noted in the exposition of that place CHAP. XII Vers 1. ANd Samuel said unto all Israel Behold I have hearkened unto your voice in all that ye said unto me c. Samuel presseth them now more closely and sharply then ever with their sinne in rejecting the government which God had established among them first because in this their jollity for that glorious victory which their new king had obtained against the Ammonites they were in danger to be puffed up with an opinion that God approved that which they had done and that they had not sinned in desiring a king secondly because having established Saul in the throne actually resigned the government into his hands he might now speak the more freely without giving the least ground of suspition that he was loth to give over the government and therefore condemned them for choosing a king Vers 2. And now behold the king walketh before you This is meant of Sauls being now settled in the supreme magistracy as a shepherd or captain to lead and govern the people and to be as a shield unto them to stand betwixt them and harms way the like phrase there is Numb 27.17 concerning which see the note there And I am old and gray-headed and behold my sonnes are with you To imply how good cause he had to be very well content in regard of himself that the burden of the government should be taken from his shoulders he wisheth them to remember that he was now grown aged I am saith he old and gray-headed and then he addes and behold my sonnes are with you that is they are amongst you as one of you they shall lay no claim to the government no more then I do so that this he saith either first the more to clear his integrity who was willing his sonnes should lay down the power of government as well as himself or secondly to intimate that if they could charge him for any wrong done his sonnes should make satisfaction or else to imply that of them they might be satisfied concerning his course of life and particularly whether he did any way incourage them in those wicked courses they ranne into chap. 8.3 Vers 3. Behold here I am witnesse against me before the Lord and before his anointed c. As if he should have said being now the power of government is transferred to another ye need not fear to speak your minds of me and therefore if ye can accuse me of any evil speak it freely And this protestation of his innocency he makes First that he might the more freely reprove them Secondly to manifest the greivousnesse of their sinne who had without any just cause rejected the government which God had erected among them And thirdly to propound this covertly as a pattern for their new chosen king to follow before whom all this was spoken witnesse against me before the Lord and before his Anointed Vers 7. Now therefore stand still that I may reason with you before the Lord of all the righteous acts of the Lord c. That is both mercies and punishmenâ—â— but cheifly I conceive this is meant of his mercies wherein the Lord approved his faithfulnesse in performing the covenant which he had made with them for these he presseth upon them to discover the hainousnesse of their sinne in rejecting his government who had so carefully protected them against all their enemies and so abundantly blessed them in every regard Vers 8. The Lord sent Moses and Aaron which brought forth your fathers out of Egypt and made them dwell in this place This making them to dwell in the land
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
would not lie nor repent as being almighty and therefore able to do whatever he pleased in despite of all that Saul should do against David the kingdome should be taken from him and given to David And thirdly It might be to answer an objection that might arise in Sauls mind Saul might think that surely the Lord would not indeed take away the kingdome from him because the Lord himself had said that he should save Israel out of the hands of the Philistines chap. 9.16 To beat him from this refuge Samuel puts him in mind that God was the strength of his people and so could save and deliver them and yet make good his word in removing him from being king Vers 30. Then he said I have sinned See the note vers 24. Vers 31. So Samuel turned again after Saul c. Though he had formerly refused to go with Saul to wit at that time and that upon this ground that he might not seem to allow of Sauls sinne yet now upon another ground he yields to go to wit that the people might not take any occasion of not yielding to Saul that honour which was yet due to him as the anointed of the Lord the rather because he intended to take away the offence of seeming to allow Sauls sinne by executing Gods sentence upon Agag whom Saul had spared Vers 32. And Agag came unto him delicately That is in the attire and with the gesture and gate of a king as one that thought not of death but onely took care that both his apparell and every thing else about him yea his deportment and carriage of himself should be Prince-like and such as beseemed the dignity of his person though now a captive Because he was brought not to Saul the king that had taken him prisoner but to Samuel an aged prophet this it may be made him so confident that now the danger of death was over now thinks he with himself Surely the bitternesse of death is past Vers 33. And Samuel hewed Agag in pieces before the Lord in Gilgal Whether Samuel did this by himself or by others he did it doubtlesse by the speciall instinct of Gods spirit Vers 35. And Samuel came to see Saul no more untill the day of his death That is he never went after this to visit him as formerly to give him instruction and direction in his affairs For that Samuel did before his death see Saul after this is evident chap. 19.24 And he stript off his clothes also and prophesied before Samuel in like manner c. CHAP. XVI Vers 1. ANd the Lord said unto Samuel How long wilt thou mourn for Saul seeing I have rejected him from reigning over Israel That it was a sinne in Samuel to mourn for Saul when God had rejected him from being king we cannot say for it is a work of charity well-pleasing to God to mourn for wicked men that lie under Gods wrath and yet mourn not for themselves especially in Gods Prophets and Messengers whose duty it is to interpose themselves when God is angry with his people by their prayers and tears to sue for mercy for them And therefore we see the Lord complains of these prophets Ezek. 13.5 that had not gone up into the gaps neither made up the hedge for the house of Israel to stand in the battell in the day of the Lord. And besides Samuel might well fear that if Saul were cut off a great deal of trouble and confusion might happen amongst the people In which case he had just cause to mourn in their behalf And why then did the Lord expostulate with Samuel How long wilt thou mourn for Saul c. Surely to make known to Samuel that all his mourning for Saul was in vain partly because he continued still obstinate and impenitent and partly because God had absolutely rejected him from being king In which case though Samuel might bewail Sauls condition for all mourning for that which we know God hath decreed is not unlawfull when we loose deare friends we know it is Gods will and yet may mourn for their death yet he might not bewail it so as might imply an unwillingnesse to submit to the will of God and therefore we see it is not for his mourning but for his mourning so long that God expostulates with him How long wilt thou mourn for Saul seeing I have rejected him from being king Fill thine horn with oyl and go I will send thee to Jesse the Bethlehemite for I have provided me a king among his sonnes Though the Lord intended not that Saul should be presently deposed from being king and therefore David after he was anointed did alwayes acknowledge Saul to be his Lord and Sovereigne chap. 24.6 The Lord forbid that I should do this thing unto my Master the Lords anointed to stretch forth mine hand against him seeing he is the anointed of the Lord yet he would have him anointed before-hand that was to succeed Saul 1. For the comfort of Samuel and others that knew the Lord had forsaken and cast off Saul who by this might be assured that for all this God intended not to cast off the care of his people 2. That David being anointed when he was in the eye of reason so unlikely to come to the Crown it might be the more evident when it came to passe that it was of God 3. That hereby David might be supported in his many following troubles And 4. That the same hand that had anointed Saul might testifie Gods rejecting Sauls posterity by anointing one of another family to succeed him in the throne for Samuel drawing now to his end had therefore this businesse now imposed upon him and was sent to Jesse the Bethlehemite who was the sonne of Obed and grandchild of Boaz and Ruth the Lord making known to him that one of his sonnes was to be anointed king The expression the Lord useth in making this known to Samuel is very observable because it implies that the king that was now to be anointed was in a peculiar manner the Lords king for saith he I have provided me a king among his sonnes Saul was chosen by the Lord to be the king of Israel but it was upon the importunity of the people who would needs have it so and could not be beaten off from it so that Saul was the peoples king rather then Gods given them because of the peoples preposterous and unruly desires and therefore his government being abortive continued not nor thrived well for the best things whilest it did continue but how when David was anointed king there was no such matter but he was merely chosen of God there was no body desired or spake the least word for the erecting of his government yea even Samuel himself by his desire after Saul and mourning for him did unwittingly what he could to oppose the advancing of David onely God did then of his own freewill when no body thought any thing of it send Samuel
But the Lord said unto Samuel Look not on his countenance c. To wit by a secret voice of his spiâ—it within him Vers 8. Then Jesse called Abinadab To wit after Samuel had told him that Eliab was not he whom God had chosen Vers 9. Then Jesse made Shammah to passe by Called also Shumma 1. Chron. 2.13 Vers 10. Again Jesse made seven of his sonnes to passe before Samuel Hereby it is manifest that Jesse had eight sonnes as it is also expressed chap. 17.12 Now David was the sonne of that Ephrathite of Bethlehem-Judah whose name was Jesse and he had eight sonnes c. though there be but seven mentioned 1. Chron. 2.13 14 15. because happely one of these died immediately after this and onely those are mentioned there that were men of fame in after-times for it hath no probability in it which some say that he had amongst these brought one of his grandchildren to Samuel since we see that as yet he had not brought David his youngest sonne Vers 11. And Samuel said unto Jesse Are here all thy children Jesse had omitted to bring his youngest sonne as concluding that it could not be he of all the rest whom God had chosen which was doubtlesse so ordered by the speciall providence of God that Samuel being brought to this demurre it might be the more evident that David was truely chosen of God Vers 13. Then Samuel took the horn of oyl and anointed him in the midst of his brethren That is amongst all the sonnes of Jesse Samuel by Gods appointment anointed David from amongst the rest of his brethren he was taken and anointed to succeed Saul in the kingdome The phrase is not unlike that Deut. 18.15 The Lord thy God will raise up unto thee a Prophet from the midst of thee of thy brethren c. The meaning is not therefore that his brethren stood about him when he was anointed For though it be evident that Samuel acquainted Jesse with that which God had commanded him to do and that he was an eye-witnesse of Davids anointing yet it is not likely that his brethren stood by and looked on when this was done and heard what Samuel said unto him who no doubt made it known to David why he anointed him as may seem to be implyed in that place 2. Sam 5.2 And the Lord said to thee Thou shalt feed my people Israel and shalt be a Captain over Israel For first though Jesse might be enjoyned secresie yet it is not likely that his envious brethren seeing him anointed by Samuel that famous Prophet should either not suspect any thing thereby or not blazon it abroad And to what end was Samuel sent so secretly under the colour of a solemne sacrifice if David were to be anointed so openly amongst so many witnesses that might publish it whereever they came secondly how can we think that Davids brethren had they known of Samuels anointing him would have used him so scornfully as after this they did chap. 17.28 And Eliab his eldest brother heard when he spake unto the men and Eliabs anger was kindled against David and he said Why camest thou down hither and with whom hast thou left those few sheep in the wildernesse I know thy pride and the naughtinesse of thine heart c. Surely they would never have used him with such scorn had they known he was anointed by Samuel yea though we should suppose what some affirm that they imagined that he was anointed to be a Prophet not a King Many Expositours indeed answer that either they understood not or believed not Gods purpose in the anointing of David But Samuel was a prophet of such fame in those dayes that me thinks such a solemne action of his should not so be sleighted And the spirit of the Lord came upon David from that day forward That is the Lord gave him an extraordinary measure of the gifts and graces of his holy spirit whereof his anointing was an outward signe and so he was moved and led on by the spirit of God to undertake great and noble enterprises such as was that of his killing the lion and the bear mentioned in the following chapter vers 34 35 36. Whence it was that he became so famous that Sauls Courtiers could say of him vers 18. that he was a mighty valiant man and a man of warre and prudent in matters Yea and besides it may well be that from that time forward he had also a spirit of prophecy and the gift of Poetry and Musick conferred upon him wherein he became afterward exceeding eminent Vers 14. But the Spirit of the Lord departed from Saul and an evil spirit from the Lord troubled him That is the Lord bereaved him of those gifts he had formerly bestowed upon him and then by degrees he began to be troubled with melancholly and frantick fits as is evident chap. 28.10.11 And that by means of an evil spirit sent from God for even the devils stirre not without Gods allowance Doubtlesse he was tormented with the terrours of an evil and guilty conscience oppressed with grief and sadnesse of heart for the losse of his kingdome and then Sathan making use of this distemper both of body and mind drove him into fits of phrensie and rage that he was for the time as one possessed with a devil He had preferred his own reason before Gods directions in the businesse of the Amalekites and so made an idole of his own wisdom and reason and now God deprives him of the use of his reason and brake as it were this his idole in pieces Vers 15. And Sauls servants said unto him c. That is his Physicians who were called to advise about this distemper of Saul Vers 16. And it shall come to passe when the evil spirit from God is upon thee that he shall play with his hand and thou shalt be well Not that Musicall sounds have any force to drive away devils but because they conceived that his sad heart his dead and pensive spirits which were the instruments of Sathans working might be cheared and revived hereby and his melancholly passions much allayed and so be the lesse subject to the devils operations And indeed so as they said it fell out vers 23. And it came to passe when the evil spirit from God was upon Saul that David took an harp and played with his hand so Saul was refreshed and was well and the evil spirit departed from him yet not so much I conceive through the virtue or naturall power of musick as by the speciall hand of God who was pleased extraordinarily to cause it thus to work upon Saul however herein we may well look upon David as a type of Christ who cast out many devils out of men possessed and now by the glad tidings of the Gospel doth daily cast them out of the hearts of naturall men and quiets those souls that are distempered with greif or fear working peace unspeakable in those that lie
c. By a certain figure called Apostrophe David being now speaking to God turneth his speech as it were abruptly to the people of God And to do for you that is for you O Israel great things and then in the next words directs his speech again to God for thy land before thy people which thou redeemedst to thee from Egypt from the nations and their gods delivering them from all the nations that fought their ruine and from the false gods on whom their enemies relyed for help so that here David joyns together the deliverance of the Israelites both from the Egyptians and from the Canaanites and other nations that sought to oppresse them as it is also expressed 1. Chron. 17.21 What one nation in the earth is like thy people Israel whom God went to redeem to be his own people to make thee a name of greatnesse and terriblenesse by driving out the nations from before thy people whom thou hast redeemed out of Egypt See the note upon Exod. 12.12 CHAP. VIII Vers 1. ANd after this it came to passe that David smote the Philistines and subdued them In this chapter the warres and victories of David are recorded both to discover one cause amongst others why the Lord appointed him to give over his purpose of building the temple to wit because he should not have leasure to do it by reason of his many warres and also to shew how the Lord performed his promises made to David in the former chapter concerning the prosperity and flourishing estate of his kingdome and people And David took Metheg-ammah out of the hand of the Philistines That is Gath and her towns 1. Chron. 18.1 This Gath called afterwards Dio-caesaria stood on the frontier of Palestina at the entrance into Judea and Ephraim and the mountainous tract of ground whereon it stood was it seems called Ammah or Amgar whereupon it was called Metheg-ammah or the bridle of ammah because being a town of great strength it was as it were the bridle whereby the whole countrey about was kept in aw Vers 2. And he smote Moab and measured them with a line casting them down to the ground c. The Moabites were alwayes deadly enemies to the Israelites as is evident Num. 22.1 2 c. and therefore though the king of Moab gave entertainment to Davids father and mother taking him then to be an enemy to Saul and his people 1. Sam. 22.3 4. David went thence to Mizpeh of Moab and he said unto the king of Moab Let my father and my mother I pray thee come forth and be with you till I know what God will do for me And he brought them before the king of Moab and they dwelt with him all the while that David was in the hold Yet when David was once established king of Israel it is likely the Moabites bare now the same hostile mind against David which they had formerly against Saul and might give just occasion to David to make warre against them yea indeed the Lord had commanded the Israelites alwayes to account them enemies Deut 23.6 Thou shalt not seek their peace nor their prosperity all thy dayes for ever and thereupon he smote Moab and measured them with a line that is he did so absolutely vanquish them that they were wholly at his mercy he might dispose of them as seemed good to himself slaying and sparing whom he pleased and had made such havock in the countrey levelling their towns and cities with the ground that it lay open before him to be measured with a line to be divided and disposed of as a place newly to be planted and inhabited this phrase of measuring with a line is grounded upon the custome of absolute conquerours who having gotten a land into their power do divide it amongst those that shall dwell in it as the Israelites did the land of Canaan or else it is a similitude borrowed from husbandmen that measure out land some for tillage some for wood some for pasture or rather from carpenters who with a line strike their timber to set out how much shall be hewed off and how much reserved for the building implying that even so David slew and kept alive of the Moabites taken prisoners whom he pleased even with two lines measured he to put to death and with one full line to keep alive that is he slew two third parts of the people and one third part he kept alive that the land might not lie wholly desolate and so now was that prophesie in part fulfilled Numb 24.17 There shall come a starre out of Jacob and a sceptre shall rise out of Israel and shall smite the corners of Moab and destroy all the children of Sheth and Moab became Davids washpot as David sung Psal 60.8 Moab is my washpot over Edom will I cast my shoe which was composed at this time And so the Moabites became Davids servants and brought gifts To wit by way of tribute Vers 3. David smote also Hadadezer the sonne of Rehob king of Zobah as he went to recover his border at the river Euphrates With this Hadadezer or Hadarezer 1. Chron. 18.3 king of Zobah called Syria Zobah and with his father Rehob Saul had warres 1. Sam. 14.47 He grew now exceeding powerfull and had it seems subjected Damascus or Aram another part of Syria lying north east of the land of Canaan as Syria Zobah also did for the Syrians of Damascus were engaged in this warre no doubt by his command vers 5. And when the Syrians of Damascus came to succour Hadadezer king of Zobah David slew of the Syrians twenty thousand men and 1. Kings 11.23 Rezon a servant to this Hadadezer taking advantage of this overthrow of his Lord mentioned chap. 10.16 17 18. gathered together a band of souldiers happely the remainder of Hadadezers broken troups and made himself king of Damascus and as it seems of all that was his Lords David therefore considering how mighty this neighbour king began to be who was alwayes an enemie to the Israelites and knowing of this his expedition for the recovering or establishing the border of his dominion at the river Euphrates he raised an army under the command of Joab as is evident in the title of the 60. Psalme To the chief musician upon Shushan-Eduth Michtam of David to teach When he strove with Aram Naharaim and with Aram Zobah when Joab returned and smote of Edom in the valley of salt twelve thousand and Abishai 1. Chron. 18.12 and so encountering with Hadadezer who must need passe either through some part of Davids kingdome on the other side Jordan or close by it he utterly overthrew his armies Others conceive indeed that it is David of whom it is here said that he went to recover his border at the river Euphrates that upon that occasion he vanquished Hadadezer that sought to oppose him but however thus that prophecy was in part fulfilled Gen. 15.18 that the Lord would give unto Abrahams seed that land even unto
house of Saul Vers 3. And the king took the ten women his concubines whom he had left to keep his house and put them in ward c. This David did first because they had yeilded to the incestuous lust of Absalom for they should rather have dyed then condescended to him and secondly because he judged it not fit to go in unto them that had been defiled by his own sonne or to leave them to be defiled by others Vers 4. Then said the king to Amasa Assemble me the men of Judah c. And thus as he had promised chap. 19.13 David imployed Amasa as the generall of his forces in Joabs room Vers 5. But he tarried longer then the set time which he had appointed him To wit either because the people that had been formerly commanded by Joab were not willing to change their Generall and to submit to Amasa or because Amasa did not cordially follow the businesse for David or because indeed the time prescribed by David for raising the trained bands of Judah was too little to do it in for out of a desire that David had presently to crush this insurrection of the ten tribes he had allowed Amasa but three dayes for that service as is expressed in the former verse Vers 6. And David said to Abishai Now shall Sheba the sonne of Bichri do us more harm c. David was much troubled at Amasa's delay but yet Joab he would not imploy both because he was still discontented against him for his killing Absalom and because he knew well that Joab was also discontented for the losse of his place and should he be now imployed again would be ready enough to presse into that place again from which he had deposed him and therefore he called Abishai and sent out him and enjoyned him to take his Lords servants that is Davids the kings guard and with them to pursue Sheba Vers 7. And there went out after him Joabs men and the Cherethites and the Pelethites c. Those are called Joabs men that had been under his command as for the Cherechites and Pelethites see the note chap. 8.18 Vers 8. And Joabs garment that he had put on was gâ—rded unto him and upon it a girdle with a sword c. Hereby it is manifest that Joab did of his own accord go along with his brother Abishai as intending to murther Amasa to which end also it was that he had girt his garment close about him that by hanging loose it might not encumber him and secondly he had girt his sword on the outside of his garment which perhaps was not his usuall custome and had it withall so loose in the scabbard that as he stepped forth to Amasa to bow down and salute him it fell out of it self which was no doubt purposely done that under a pretence of taking up the sword he might without any suspicion in Amasa do what he intended having formerly imbrued his hands in the bloud of Abner and not punished for it though his cousin german as is noted before chap. 17.25 because David had conferred his office upon him Vers 10. But Amasa took no heed to the sword that was in Joabs hand c. That is he never thought of any danger that was in that he took that to be occasioned by the casuall and unexpected falling of his sword out of his scabbard as he came to salute him and therefore hearing him speak so smoothly and seeing him embrace him so lovingly he never suspected any danger in his sword and thus was Amasa punished by the just hand of Gods providence for his unnaturall rebellion against his uncle David his Lord and Sovereign though David had pardoned him God would not suffer him to go unpunished Vers 11. And one of Joabs men stood by him and said He that favoureth Joab and he that is for David let him go after Joab c. Least the sight of their slain Generall should beat off the souldiers from going any further one of Joabs men stood by him no doubt by Joabs appointment as it were to justifie the fact and to advise them if they were friends to Joab and the king to go on after him who would now be their leader in this enterprize which David had neither justly nor safely committed to Amasa's trust Vers 12. And Amasa wallowed in bloud To wit by reason of the pangs of death that were upon him And when the man saw that all the people stood still c. That is when the man mentioned in the foregoing verse that had encouraged the souldiers to march on after Joab saw that for all this they stood still as astonished at that which was done he removed Amasa's dead body out of the high way Vers 14. And he went through all the tribes of Israel unto Abel and to Beth-maachah c. That is Sheba having gone through all the tribes to stirre them up against David came at length to Abel and to the places adjoyning where Joab found him Vers 18. They were wont to speak in old time saying They shall surely ask counsel at Abel and so they ended the matter According to the translation that is set in the margin the meaning of the place must needs be this that in the beginning the citizens of Abel perswaded themselves that surely Joab would before he proceeded to force them propound his demands to them and so they should make an end of the difference but as the words are rendred in the text they may have a double sense for first some expound it much after the same manner to wit that in old time they were wont to say according to the expresse law of God Deut. 20.10 that when they came against a citie they were first to make their demands and to propound conditions of peace and so they ended the matter as if she had said surely had this enterprise been undertaken in former times they would not have done as thou hast they would have said Surely we will first ask at Abel and see whether they will consent to do what we shall require of them secondly some conceive it to be an allegation of an old proverb They were wont to speak in old time saying They shall surely ask counsel at Abel to wit because it seems there were in times past in this citie men eminent for wisdome and abilitie to give counsel especially concerning the laws insomuch that they used to come up from all parts of the kingdome to take advice there and so they ended the matter that is many a controversie was thus peaceably decâ—ded and that this she putteth Joab in mind either as an inducement to winne him to mercy not to go about to destroy so famous a citie or else as by way of giving him a hint not to despise her counsel yea though she were a woman since counsel given out of Abel had wont to be held in high esteem but the first exposition is best and most generally received Vers
been done in a piece of ground full of lentiles that by Eleazar in a parcel of ground full of barley it is therefore probably conceived by Interpretours that this exploit against the Philistines was joyntly performed by both these captains at one and the same time and therefore it is said 1. Chron. 11.14 that they set themselves in the midst of that parcel of ground and delivered it and slew the Philistines and that there being both barley and lentiles in the same field Eleazar kept the Philistines from the barley field and Shammah from that part that had the lentiles Vers 13. And three of the thirty chief went down and came to David in the harvest time c. There is nothing in the text whereby we can certainly conclude who these three worthies were that fetched water from the well of Bethlehem for David some think that they were three of those thirty named in the latter part of this chapter others that they were the three colonells in the second rank or Lieuetenant colonells but the most generall opinion of Expositours is that they were the first three immediately before mentioned to wit Adino the Tachmonite Eleazer and Shammah which seems the more probable because the 1. Chron. 11 19. this passage is shut up with this clause these things did these three mightiest Before we are told what they did severally here an exploit is added which they did all joyntly together and if it be so then these first words and the three of the thirty chief went down c. must be thus understood that the three chief of the thirty or colonells and commanders of the thirty that is over the thirty went down and came to David c. Vers 15. Oh that one would give me drink of the water of the well of Bethlehem c. Though David were happely at present distressed for want of water yet he spake not these words as desiring to stirre up any of his souldiers to fetch it for him but occasionally to shew how precious a draught of that water would be in that his distresse as if he should have said what would one give now for a draught of the water of the well of Bethlehem Vers 16. And the three mightie men brake through the host of the Philistines c. Though they knew there was at that time a garison of the Philistines in Bethlehem as is before noted vers 14. and that there was a band of the Philistines that lay in the valley of Rephaim vers 13. in the way as they were to go to Bethlehem yet no sooner did David seem to wish for a draught of the water of the well of Bethlehem but those three resolved to satisfie his desire and so breaking through the host of the Philistines to wit which lay in the valley of Rephaim they came to Bethlehem and in despite of the garison there drew of that water and brought it unto David Neverthelesse he would not drink thereof but poured it out unto the Lord. That is as out of respect to God and to testifie how farre he was from desiring to to expose so rashly the lives of his Captains for satisfying of his desire to drink of this water he poured it out upon the ground though it seems at that time they wanted water and therefore that might be thought an act of folly to cast away water procured with so much danger it is said he did it unto the Lord that is out of a religious respect to make known how farre he was from desiring to hazard their lives to please his appetite Vers 18. And Abishai the brother of Joab the sonne of Zeruiah was chief among three That is among the second three And he lift up his spear against three hundred and slew them c. Other valiant acts he did besides as that when he went with David into the midst of Sauls camp 1. Sam. 26.6 Who will go down with me to Saul to the camp and Abishai said I will go down with thee 2. Sam. 21.16 17. And Ishbi-benob which was of the sonnes of the giant the weight of whose spear weighed three hundred shekels of brasse in weight he being girded with a new sword thought to have slain David But Abishai the sonne of Zeruiah succoured him and smote the Philistine and killed him but here that onely is recorded which was not mentioned before Vers 20. And Benaiah the sonne of Jehoiada the sonne of a valiant man of Kabzeel c. A citie in Judahs tribe Josh 15.21 this was the second of the second three He went down also and slew a lion in the midst of a pit in time of snow His valour in slaying the lion is here amplified by two circumstances first that it was in the midst of a pit where the room was strait and where he knew beforehand he must either kill or be killed and secondly that it was in the snow-time when lions are most fierce by reason then they want there prey the sheep and cattel being usually shut up in such hard weather Vers 21. And he slew an Egyptian a goodly man and the Egyptian had a spear in his hand c. 1. Chron. 11.23 it is expressed that he was a man of great stature five cubits high and that his spear was like a weavers beam Vers 22. These things did Benaiah the sonne of Jehoiada and had the name among the three mighty men That is among the second three who was the third of the second three is not here expressed some reckon one of those worthies mentioned chap 21.18 c. Sibbechai Elhanan and Jonathan others Asahel the brother of Joab vers 24. and that especially because there are thirty mentioned besides him in the following verses which seems to me most probable yet nothing can be certainly concluded upon such uncertain grounds Thirty and seven in all There are here in this catalogue onely thirty one named to which if we joyn the five worthies or colonells mentioned in the former part of the chapter that makes but thirty six and therefore to make up this number of thirty seven either Joab must be comprehended as being generall of all the kings forces or else the third of the second three worthies not being here expressed by name CHAP. XXIV Vers 1. ANd again the anger of the Lord was kindled against Israel c. These words and again have reference to that which was before related chap. 21. concerning the famine which the Lord in his displeasure sent amongst the Israelites immediately after that it seems the Lord was again angry with the Israelites for their wickednesse and so he moved David against them that is for their hurt to say Go number the people of Israel and Judah and the meaning of this that the Lord did this by letting Sathan loose upon him and leaving David to himself that he might be foyled by Sathan and therefore it is said 1. Chron. 21.1 And Sathan stood up against Israel and provoked
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
reared and sacrifices offered thereon which was doubtlesse to teach them that there was no way to obtain the pardon of their sinne and the removall of their present judgement but by faith in that propitiatory sacrifice which their promised Messiah was to offer up for them but why was this altar appointed to be reared in the threshing floore of Araunah the Jebusite I answer first to intimate the end of this sacrifice to wit that it was to stay the plague that it might go no further there it was that the Angel appeared in a visible shape with a drawn sword 1. Chron. 21.15 The Angel of the Lord stood by the threshing floore of Ornan the Jebusite thither therefore David was sent to rear up an altar and to offer sacrifices secondly because of Davids fear the Lord having a gracious respect herein to the sad condition of his poor servant which we find expressed 1. Chron. 21.29.30 The tabernacle of the Lord which Moses made in the wildernesse and the altar of tht burnt offerings were at that season in the high places at Gibeon But David could not go before it to enquire of God for he was afraid because of the sword of the Angel of the Lord that is he durst not give over interceding there to go unto Gibeon for fear of the slaughter that might be made in the interim by the sword of the Angel amongst the inhabitants of Jerusalem or else he was so weakened with the terrour of seeing the Angel with a drawn sword that he was not able to go thither and when he could not go to Gibeon what place was then sitter to reare an altar in then that where the Angel appeared with a drawn sword thirdly to signifie the calling of the Gentiles for Araunah being of the stock of the Jebusites though doubtlesse at present a proselite that is one that was converted to the faith of Israel the Lords appointing David to rear an altar in his threshingâ—floore did notably shadow forth that the day should come when God would dwell amongst the Gentiles and be worshipped by them and fourthly because God had determined in this very place to have the Temple built as is evident 2. Chron. 3.1 Then Solomon began to build the house of the Lord in Jerusalem in mount Moriah where the Lord appeared unto David his father in the place that David had prepared in the threshing floore of Ornan the Jebusite and so the Lord would have this place consecrated as it were and endeared to the people by the sacrifice that procured so great a blessing for them as was the staying of this raging pestilence Vers 22. Behold here be oxen for burnt sacrifices and threshing instruments and other instruments of the oxen for wood In 1. Chron. 21.23 there is added that he offered him also his wheat for a meat-offering Lo I will give thee the oxen also for burnt-offerings and the threshing instruments for wood and the wheat for the meat-offering I give it all partly because of the terrour he was stricken into by seeing the Angel with the drawn sword for as it is noted before from 1. Chron. 21.20 both he and his sonnes had seen the Angel and hid themselves and partly because he was told that the altar and sacrifices intended were for the removing of that heavy judgement that lay now upon the people in stead of selling he proffered to give unto David not the threshing floore onely but the oxen also the threshing instruments wheat and all not caring how much he gave for so good a use Vers 23. All these things did Araunah as a king give unto the king The most Expositours do hereupon inferre that this Araunah had been king of the Jebusites and embracing the faith of Israel was content to live as a private man and to let David reigne as king in Jerusalem and indeed in the Hebrew it is All these things did Araunah a king give unto the king but this ground methinks is not sufficient to warrant this conceit rather I conceive this expression is used by way of extolling the bounty of Araunah that he did herein as it were match David the king in bounty carried himself more like a king then a private subject in this his princely bounty Vers 24. And the king said unto Araunah Nay but I will surely buy it of thee at a price c. Some conceive that David would needs give the full price for these things because he would not take away that which was anothers to give unto God as knowing well that sometimes a kings request is in effect a command that subjects do often give what they would not part with but that they dare not but give it but because David might well see that Araunah offered these thing freely it is better said by others that this was from the ingenuity of David because he was not willing to serve God cost-free So David bought the threshing-floore and the oxen for fifty shekels of silver 1. Chron. 11.25 It is said that David gave to Ornan for the place six hundred shekels of gold by weight which seeming difference is thus reconciled to wit that he bought the thresning-floore and the oxen as here for fifty shekels of silver but for the whole place and the ground with the houses where afterward the Temple was built he gave six hundred shekels of gold Vers 25. So the Lord was intreated for the land and the plague was stayed from Israel And this the Lord testified by sending fire from heaven to consume the sacrifices as is expressed 1. Chron. 21.26 and he answered him from heaven by fire upon the altar which must be meant onely of burning the burnt offerings for the sacrifices of peace offerings were not burnt upon the altar but were to be eaten as a holy feast so that it seems the burnt-offerings were first offered on the altar which were miraculously consumed by fire from heaven and then afterwards the peace-offerings were offered upon the same altar ANNOTATIONS Upon the first book of KINGS Otherwise called The third book of the KINGS CHAP. I. NOw king David was old and stricken in years and they covered him c. The scope of these two following books is to declare the history of the Commonwealth of Israel when it was divided into two several kingdomes under the command of the severall kings of Judah and Israel and therefore it is that they are called The books of the Kings The history of Saul and David were related in the two foregoing books of Samuel because they reigned over the whole people of Israel united in one body Onely Solomons reigne is here described and the death of David as making way thereto because in his reigne we are to see the first cause of that following schisme and rending of the kingdome of Israel into two severall kingdomes to wit that of Judah and that of Samaria By whom these books were written we cannot say that they were written by the
inspiration of the holy Ghost is clear not onely by the testimony of the Church of the Jews who did alwayes acknowledge them as a part of the sacred Canon of the Old Testament but also by the testimony of the Apostle Paul who in his Epistle to the Romanes cites a passage from hence to wit that in the 1. Kings 19.14 as a part of the holy Scripture as we may see Rom. 11.2 3 c. Wot ye not saith he what the Scripture saith of Elias how he maketh intercession to God against Israel saying Lord they have killed thy Prophets c. But now who were the holy Ghosts pen-men in writing these books we cannot determine onely that which some hold seems the most probable namely that they were written piece-meals by severall Prophets successively in their severall ages and then afterward collected compacted into one continued history by some holy man of God who was guided therein by the spirit of God and that First because it is manifest that many passages in these books were formerly recorded by Nathan Ahijah and Iddo 2. Chron. 9.29 Secondly because it is also evident that the greatest part of the 18 19 and 20. chapters of the second book of the Kings was taken out of the prophecy of Isaiah as we may see Isa 36.1 c. And thirdly because the story of Zedekiah which we have in the latter end of the second book of the kings seems to have been taken almost word for word out of the latter end of the prophecie of Jeremiah As for the dependance of this history upon that which went before in the end of the second book of Samuel though the last thing there recorded be the staying of the pestilence sent for Davids sinne in numbring the people by his rearing of an altar in the threshing floore of Araunah and offering sacrifices thereon as God had commanded yet we must know that Adonijahs insurrection which is the next thing here recorded did not follow immediately upon that but many other things intervened between which are recorded in the eight last chapters of the first book of Chronicles for after the Lord had at that time it seems revealed to him that the Temple should be built by his sonne Solomon in that very place where now he had reared an altar in the threshing floore of Araunah 1. He made great preparations of all materialls requisite for that work and set workmen at work about them to make them ready for the building 2. He set in order the courses of the Priests and Levites for their attendance upon their severall services in the Temple 3. He made known in a publick assembly of the Princes and Rulers of the people what the Lords pleasure was for Solomons succeeding him in the throne and encouraged Solomon to build the Temple and perswaded the Princes and people to assist him therein giving Solomon withall a pattern in writing how all things were to be made according as God had revealed it to him And 4. in another assembly he perswaded the people to contribute willingly to the building of the Temple which accordingly they did It is evident I say that all these things recorded in the eight last chapters of the first of Chronicles were done whilest David was able to go abroad for it is said 1. Chron. 28.2 that he stood up upon his feet in the assembly of the Princes and Rulers and spake unto them and therefore they were done before this usurpation of Adonijah when David lay bedrid and not able to stirre as it is said here and that to shew that hereupon Adonijah took the advantage of making himself king King David was old and stricken in years yea so weak he was that lying bedrid they covered him with clothes but he gat no heat and so thereupon vers 5 Adonijah the sonne of Haggith exalted himself saying I will be king It is much indeed that David should be so farre spent with age before his death for though this were a little before his death he lived in all but threescore and ten years 2. Sam. 5.4 David was thirty years old when he began to reigne and he reigned fourty years and we see in these dayes that many at these years are farre from this weaknesse but yet considering his many labours warres troubles sicknesses and sorrows which do usually much empair the strength of man A broken spirit saith Solomon drieth the bones Prov. 17.22 it is no wonder though David in his old age sunk apace and was sooner decrepite and bed-rid then other men Vers 2. Wherefore his servants said unto him Let there be sought for my Lord the king a young virgin c. David had at this time many wives concubines but these were all it seems well in years and therefore his servants the Physitians advised that some well-complexioned young virgin should be sought out for him to stand before him to cherish him and to lie in his bosome as judging the heat of youth fittest to cause heat in his cold body especially where it had not been empaired by breeding and bearing of children which made them advise that she should not onely be young but a virgin too Now though there be no mention here made of Davids taking such an one to be his wife or concubine but onely of his taking her to lie in his bosome in a medicinall way yet that this was supposed and intended severall reasons may induce us to think 1. Because it is no way probable that David would have yielded to such a way of curing the coldnesse of his body had she not been taken under the name of a wife or concubine which was generally esteemed lawfull in those dayes the other way would have been so ridiculous and scandalous that it cannot be thought that David would ever have given his consent to it 2. Because it is noted ver 4. as an evidence of the great decay of his body that though she lay in his bosome yet he knew her not which doth clearly enough imply that she was taken in such a conjugall way that he might lawfully have known her had he not been disabled by that extreme weaknesse which lay now upon him and thirdly because had not Abishag been taken as Davids wife or concubine Solomon would never have suspected as he did chap. 2.22 that Adonijah in seeking to take Abishag to wife after his fathers death had a plot thereby to get away the kingdome from him to have married the wife of the deceased king might have advanced his purpose some way amongst the people but had Abishag been taken onely to attend on the king in his weaknesse or to lie in his bosome onely in a physicall way there would have been no colour to think that when he should again lay claim to the crown his marriage with such an one would have added the least strength to his title and therefore it was surely the meaning of Davids Physicians that a young wife or
and times wherein he lived and could not be suffered to go to Jerusalem without the losse of his life God was pleased to dispence with the omission of that legall ceremoniall service or at least to beare with his children that did truly feare him and daily serve him in spirit and truth though they did not hazard both libertie and lives for the legall ceremonies the like may be said of those other faithfull servants of God that lived at this time in the kingdome of Israel chap. 19.18 Vers 4 Obadiah took an hundred prophets and hid them by fifty in a cave and fed them with bread and water By this may be meant any necessary food but indeed in this time of famine it was much to provide them even bread and water Vers 5. Peradventure we may find grasse to save the horses c. Hereby it is evident that their chiefest want was of pastures and water for their cattell some small pittance of food for themselves the neighbouring countreys might afford for money but grasse for the cattell could not be had but in their own land Vers 10. There is no nation or kingdome whither my lord hath not sent to seek thee c. Some Expositours by the severall nations and kingdomes whither Ahab had sent to search for Elijah understand the severall tribes of Israel that were under his government of which say they he speaks as of divers kingdomes and nations because of old that land was the seat of divers kings and people But rather I conceive it to be an hyperbolicall speech as when we use to tell those whom with great diligence we have sought for in many severall places that we have looked for them all the world over and that the drift of this expression was to imply that Ahab had sought for him not onely in the land of Israel but also in all the neighbouring countreys and amongst all the nations that were in league with him for though it follows that upon deniall that they knew not where he was he took an oath of the kingdome and nation that they found thee not the meaning of that may be that he pressed them so farre that he rested not till by an oath they confirmed it that they knew nothing of him his own people he might constrain to swear others that were not his subjects he could not yet by importuning them to deale truly with him he might draw them to it and therefore speaking of both joyntly together he useth the same phrase of both he took an oath c. and indeed for the neighbouring nations where there was no rain that might make them as earnest against Elijah as Ahab was how he could be concealed in Zarephath when so strict a course was taken we need not question considering that being informed of his danger the widow might use many wayes to hide him Vers 12. The spirit of the Lord shall carry thee whither I know not That is some Angel or wind from the Lord shall take thee up and carry thee to some other place and then the king will slay me either because I did not apprehend thee when I saw thee or because I shall seem to have deluded him by telling him that which he shall not find to be true usually it seems in those times Elijah was thus miraculously caught up and so perhaps other prophets too and carried from one place to an other whence it was that when Elijah was at last taken up into heaven the young prophets would needs send out to seek him 2. Kings 2.16 and the like we read also concerning Philip when he had baptized the Ethiopian Eunuch Act. 8.39 Now this is still said to have been done by the spirit of the Lord either because it was done by the ministery of the Angels or by some mighty extraordinary wind as indeed concerning Elijahs last rapture it is said 2. King 2.11 That Elijah went up by a whirle-wind into heaven or rather because what was done by any secret supernaturall working of God they used to say it was done by the spirit of the Lord. Vers 15. As the Lord of hosts liveth before whom I stand c. See the note chap. 17.1 Vers 17. Art thou he that troubles Israel This Ahab said to Elijah partly because he had alwayes opposed that way of religion and worship which he had established in the land and disswaded the people from submitting to it but principally because by his meanes he conceived the drought and famine was sent which had sorely distressed the land Vers 19. Now therefore send and gather to me all Israel unto mount Carmel and the prophets of Baal c. There is no likelyhood that Elijah immediately upon that reproofe in the former verse enjoyned Ahab to gather the prophets of Baal together never acquainting him to what end and purpose they should be assembled and that the king without any more words did presently what Elijah required and therefore doubtlesse though it be not here expressed because it may be easily gathered from the following relation of that which was afterward done after some vehement concertations betwixt the prophet and the king concerning the idolatry of Baal the king defending what he had done Elijah did now propound to him that way of tryall to find out the truth which afterward again he propounded to the people vers 22 23 24. which the king approving accepted the challenge and assembled both the prophets of Baal and the people also that is the heads of the people to see what was done as Elijah had required The foure hundred and fifty prophets of Baal here mentioned were it seems such as were dispersed over the villages and towns of Israel the foure hundred distinguished from the other by this title the prophets of the groves were such as attended the court and performed their idolatrous service in the groves planted by Ahab near Baals temple in Samaria chap. 16.32 33. and are therefore said to have been such as did eat at Jezebels table why Carmel was chose to be the place where this great triall was to be made we cannot say onely it is like he purposely declined Samaria that Jezebel might not hinder the work for as for that conceit of the papists that in Carmel Elijah used to live a retired monasticall life whence an order of their Friers are called Carmelites it is a mere phancie and groundlesse conceit Vers 20. So Ahab sent unto all the children of Israel and gathered the prophets together c. We need not wonder that Ahab should herein do as Elijah had required if we consider first That doubtlesse Elijah had desired that triall might be made whether the sacrifice of the Baalites or his sacrifice should be consumed with fire from heaven to discover thereby whether Baal were a god or no and to see this tried by such a miraculous work the very naturall desire that is in men to see strange things might winne him beside the confidence he
did not overwhelm him with his terrours and judgements notwithstanding his cowardise in withdrawing himself from the work of his calling but was content to deal with him in such a gentle and gracious manner as at present he did Secondly to strengthen his faith in Gods protection by letting him see that God who had all the creatures at his command was able if he saw cause to destroy and consume all his enemies even in a moment And thirdly to instruct him how he was purposed to deal with his enemies thereby to appease the griefe and discontent of his spirit concerning them and then a chief part of the significancie of this apparition must consist in this that God was not in the wind nor in the earthquake nor in the fire as is noted vers 11.12 namely that though the Lord were of infinite power to destroy all his wicked adversaries and could by divers terrible and unresistable judgements punish Ahab and Jezebel and other his proud persecutours yet he would rather still deal with them according to his wonted long suffering and patience by the still and gentle voice of the ministery of his prophets or happely that though he could sweep them away instantly with his judgements yet rather he would effect their ruine in his good time in a more secret hidden and tacit way Yea and fourthly it is not improbable which some also adde that hereby likewise was signified that Gods saving manifestation of himself is not to be expected in the terrours of the law but in the still and gracious voice of the Gospel Vers 13. He wrapped his face in his mantle and went out and stood in the entring in of the cave The Lord did before enjoyn Elijah to come up out of the cave and to stand upon the mount before him vers 11. and no doubt he went immediately up at least to the mouth of the cave else could he not have seen the fire that passed before the Lord but yet it seems there he stayed and kept himself somewhat inward till knowing that with that still small voyce the Lord would appear to him he then went out to the very entring in of the cave onely withall casting his mantle about his face which he did out of an awfull fear of Gods majesty as Moses did Exod. 3.6 concerning which see the notes there There came a voice to him and said What doest thou heare Elijah The very same question that God had propounded to him before he now propounded again either thereby to let him know that it was he that now spake again to him or that his former reply was no sufficient excuse for his deserting those propheticall employments to which God had called him or else that Elijah returning the same answer that he had formerly given him the Lord might thence take occasion to give him that further satisfaction concerning his fears and directions what he should do which now he intended him Vers 15. Anoint Hazael to be king over Syria c. We reade that Elisha foretold Hazael that he should be king of Syria 2. Kings 8.13 and that a young Prophet by Elishaes directions did long after this anoint Jehu king of Israel 2. Kings 9.1 6. and here in the following words is expressed that Elisha was called to be a Prophet by the casting of Elijahs mantle upon him vers 19 20 21. but that Hazael or Elisha were ever anointed we reade not nor that Jehu was anointed by Elijah and hence the most Interpreters do hold that by anointing here is meant onely the designing of them to their offices and that this Elijah did to Hazael and Jehu by appointing Elisha to do it when he was gone and to Elisha by casting his mantle upon him whereupon he had presently the gift of prophesie that unction of Gods spirit whereof the outward anointing was a signe But rather I think we may say that Elijah did what now he was enjoyned that is that he did indeed anoint Hazael Jehu an Elisha though it be not expressed and indeed to what end was Elijah now presently to go to Damascus if it were not to anoint Hazael Vers 17. Him that escapeth the sword of Hazael shall Jehu slay Though Israel suffered most of Hazaels crueltie in the latter dayes of Jehu 2. Kings 10.32 In those dayes the Lord began to cut Israel short and Hazael smote them in all the coasts of Israel and in the dayes of Jehoahaz his sonne 2. Kings 13.1 3. yet in the dayes of Joram the sonne of Ahab before Jehu did Hazael begin to afflict Israel as is evident by the battel which Joram fought with Hazael 2. Kings 8.28 Now with respect to this it is said here that him that escapeth Hazaels sword shall Jehu slay And him that escapeth from the sword of Jehu shall Elisha slay That is say the most Expositours by threatning them and adjudging them by a propheticall spirit to those calamities and to that destruction which afterward fell upon them and indeed we find the like expressions which upon this ground the Lord elsewhere useth concerning his Prophets as Jer. 1.10 See I have this day set thee over the nations and over the kingdomes to root out and to pull down and to destroy and to throw down to build and to plant and Hos 6.5 Therefore have I hewed them by the prophets I have slain them by the words of my mouth Some Expositours adde further that these words are particularly intended concerning those children of Beth-el that were torn by two she beares immediately upon Elishaes cursing them in the name of the Lord 2. Kings 2.24 and concerning those that died of the famine that was in Samaria which it seems indeed Elisha had beforehand threatened should come upon them because the king was so enraged against the Prophet for it God saith he do so and more also to me if the head of Elisha the sonne of Shaphat shall stand on him this day But because these things were done before the dayes of Jehu and these words seem plainly to speak of something to be done after Jehu had begun to execute Gods wrath upon them him that escapeth from the sword of Jehu shall Elisha slay I rather think that this is meant of some other judgements not expressed in the story which upon the prophecying or prayers of Elisha did after that fall upon the idolatrous Israelites yea perhaps the people might be wonne by Elisha to do some execution upon the Baalites as they were formerly by Elijah 1. Kings 18.40 Vers 18. Yet have I left me seven thousand in Israel c. That is many thousands that have not worshiped Baal and this is added to comfort Elijah concerning that complaint of his I even I onely am left vers 14. because they used not onely to bow and kneel before their idols but also to kisse them according to that Hos 13.2 Let the men that sacrifice kisse the calves or if they could not come so near their idol-gods
Jehoshaphat Did I not tell thee that he would prophecie no good concerning me but evil as if the Prophet had said seeing thou art displeased at what I have said and wilt not believe but that I have spoken it out of ill will I will now largely shew you the whole vision that I saw I saw the Lord sitting on his throne and all the host of heaven standing by him on his right hand and on his left That is the Angels who are the ministers of the God of heaven at whose command they are continually imployed and if in this host the evil spirits are also included they are called the host of heaven onely because they also are under the overruling power of God and are ministers to execute his vengeance on the wicked and were happely such as stood now on his left hand Vers 20. And one said on this manner and another said on that manner This is added onely to imply that God hath divers wayes and means whereby he can accomplish that which he hath purposed in himself Vers 25. Thou shalt see in that day when thou shalt go into an inner chamber to hide thy self To wit lest he should be slain for incouraging the king to go against Ramoth Gilead by his false prophecy Vers 26. Take Micaiah and carry him back unto Amon the governour of the city and to Joash the kings sonne This Joash was it seems either the sonne of Ahab or rather the sonne of Omri the father of Ahab and called usually amongst the people the kings sonne and being in some place of authority in the citie the Prophet was sent to him together with Amon the governour of the citie As for these words of Ahabs Take Micaiah and carry him back from hence it may be probably gathered that when at first they fetched Michaiah they fetched him out of prison whither he is now sent back again and because of this many Expositours incline to think that this Micaiah was that Prophet that formerly threatned that his life should go for the life of Ben-hadad whom he had sent away in peace chap. 20.42 and that for this he had been ever since kept in prison Vers 27. Put this fellow in prison and feed him with bread of affliction c. That is with a diet course and scanty a poore pittance enough to hold life and soul together such as is usually allowed to poore captives and slaves and will onely serve to prolong their affliction and misery See Deut. 16.3 Vers 29. So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth Gilead It was much that good Jehoshaphat should cause Micaiah to be sent for and then suffer a proud Baalitish priest to smite him on the cheek before his face and heare the king with such a severe charge send him back to prison and never open his mouth to speak a word for the poore Prophet but that he should go up to Ramoth Gilead with Ahab after the Prophet had foretold the dangerous event of this expedition is farre more strange and indeed all that can be said herein is this that either he was so farre overborn with the confidence of those foure hundred Prophets that promised victory that he began to think however at first he suspected them that their words might prove true rather then Micaiahs the rather because he knew that they should fight in a just cause which God usually favours or else that having engaged his word already to Ahab with whom he had lately joyned himself in affinitie he was loth to shrink now upon the words of Micaiah but chose rather to hazard the successe and to make triall what the event would be Vers 30. And the king of Israel said unto Jehoshaphat I will disguise my self c. Great personages are usually most laid at in battels and besides the prophesie of Micaiah had scared Ahab doubtlesse though he seemed to slight it yea perhaps he might also heare of the king of Syrias charge to his souldiers concerning him to avoid therefore this danger and so if it might be to elude Micaiahs threat he resolves to disguise himself and to enter the battel in the habit of an ordinary captain But yet happely Ahab pretended that he did this onely that the Syrians might not know there were two kings in the battel lest they should thereby be rendred the more cautelous and wary in their fight And thus he might indeed upon a fair ground wish Jehoshaphat to go on in his robes because he would not put upon him the disguising of himself in the attire of a common souldier or captain Vers 31. Fight neither with small nor great save onely against the king of Israel This the king of Syria commanded his two and thirty captains 1. Kings 22.31 first because he might well hope that the death or taking of the king would be the readiest means to rout the whole army or secondly because he desired to wipe off the dishonour that fell upon him in the last battel by bringing Ahab under his mercie as he was then exposed to the mercy of Ahab So well doth he repay the mercie which the king of Israel had then shown him and that no doubt by the speciall hand of Gods providence to convince him of his folly in sparing him whom God would have had destroyed Vers 32. Jehoshaphat cried out That is he cried out for help to wit both by calling upon Ahab to help him whereby it may be the Syrian captains perceived that he was not the king of Israel and by calling upon God for succour who thereupon helped him as it is said 2. Chron. 18.31 and moved the Syrians to depart from him onely the Lord was pleased by bringing him into this danger to let him see his folly in going out with Ahab notwithstanding the Prophet Micaiah had given him so fair a warning Vers 34. Turn thine hand and carrie me out of the host for I am wounded That is out of the battel for he left not the camp lest his souldiers should fly but was stayed up in his chariot untill the evening vers 35. and thus at last the vengeance of God fell upon him for his idolatry and for his persecuting Gods prophets but especially for the death of Naboth Vers 38. And one washed the chariot in the pool of Samaria and the dogs licked up his bloud c. See the note chap. 21.19 41. Vers 42. Jehoshaphat was thirty and five yeares old when he began to reigne and he reigned twenty and five yeares in Jerusalem Seeing therefore he began his reigne in the fourth yeare of Ahab as it is said in the foregoing verse who reigned two and twenty years in Samaria it must needs follow that whilest Jehoshaphat sate in the throne of Judah Ahab reigned in Israel about seventeen or eighteen years Ahaziah the sonne of Joram two years and Jehoram his brother the second sonne of Ahab about foure years and then Jehoshaphat dyed and
because knowing how much the prophets of God were despised and slighted in those dayes he thought it requisite by this great honour done to Elisha to let the people see how highly they ought to esteem them Vers 13. And Elisha said unto the king of Israel What have I to do with thee get thee to the prophets of thy father c. Though the king of Israel had suppressed the idolatry of Baal in his kingdome yet because he continued still in the idol-worship of his golden calves therefore Elisha professeth to him with great boldnesse as became him upon whom the spirit of Elijah did rest that there was no reason that a worshiper of idols should come to the prophet of the true God in the time of his extremitie but ironically wills him to go to the prophets of his father and the prophets of his mother to see if they could now yield him any comfort Nay for the Lord hath called these three kings together to deliver them into the hand of Moab As if he should have said Nay Elisha do not now charge these things upon me for as it is the Lord that hath brought us into these straits so it is he onely I know that can halp us out and not these idol-gods which those false prophets worship thou speakest of yea if succour come not speedily we are like to be undone you see we are like to fall into the hands of the Moabites if they should come upon us not I onely but even these kings that are with me whom I know thou doest highly esteem it is no time therefore now to chide but to help wherefore enquire I pray of the Lord for us and call upon him that we may be delivered Vers 14. As the Lord of hosts liveth before whom I stand See the note 1. Kings 17.1 Vers 15. But now bring me a minstrell This he called for either to compose his affection and to quiet his mind that was somewhat moved against Jehoram or rather that by singing some holy psalm or hymn both himself and those that were with him present might have their hearts raised to such holy and heavenly meditations as might render him the fitter to ask and receive propheticall inspirations and them the fitter to heare what God would say unto them The hand of the Lord came upon him That is the spirit of prophesie Vers 19. And ye shall smite every fenced citie and every choice citie and shall fell every good tree Thus God by this speciall direction of the prophet gave allowance to the Israelites to do that for the punishing of the Moabites as devoted to utter destruction which by the generall rule of the law they might not have done Deut. 20.19 When thou shalt besiege a city a long time in making warre against it to take it thou shalt not destroy the trees thereof by forcing an ax against them or else that law was meant onely of the warres they were to make against the cities in the land of Canaan Vers 20. And it came to passe in the morning when the meat-offering was offered that behold there came water c. This time God was pleased to choose wherein to send them water thereby to honour that service which was done him then by his people and to teach them that all blessings come to us by Christ who was the summe of all those sacrifices and are to be obtained by the prayers of his people for the time of the morning sacrifice was also the time of publick prayer Acts 3.1 Now Peter and John went up together into the temple at the houre of prayer being the ninth houre Vers 23. And they said This is bloud c. The glistering of the sunne-beams upon the waters made them think the place where the Israelites were to be covered over with bloud which conceit was doubtlesse the more readily entertained First because they never dreamed of any water in those deserts of Edom where the Israelites lay now encamped Secondly because not long before the like had befallen their people when they went with the Ammonites and Edomites against Jehoshaphat dissension arising among them they fell upon and slew one another 2 Chron. 20.22 23. and why might not the same now happen amongst these kings that had combined together against them And thus the Moabites were by a misconceit drawn forth from their borders which were happely strong and through which the Israelites could not so easily have broken being so confident of what they supposed that they sent not forth scouts to see whether it were so as they conceived or no. Vers 25. And they beat down the cities and on every good peice of land cast every man his stone c. That is whereever they came in the land of Moab they did what they could utterly to spoile their countrey razing their cities casting stones upon their lands stopping their wells and felling their trees Onely in Kir-haraseth left they the stones thereof c. That is onely the city of Kir-haraseth stood in her strength and was not razed to wit because thither the king of Moab fled with his souldiers and so manned it and defended it against the Israelites Kir-haraseth was indeed the chief and best fortified citie in the land of Moab as we may see Esay 16.7 and therefore no marvell it is though that endured a siege when the other were presently taken the king being also retired thither for shelter with all his forces Howbeit the slingers went about it and smote it c. That is though they could not presently take this city yet they besieged it the slingers seeking to beat the defendants from the walls that they might scale them or batter them with engines or dig them down with mattocks and so take the city yet some by slingers here understand engineers which with their engines did force stones against the walls to batter them with violence as now gunners shoot bullets Vers 26. And when the king of Moab saw that the battell was too sore for him c. That is when he saw that his enemies were too strong for him and were like to prevail and take the city he sallied forth with seven hundred men upon that quarter where the king of Edom lay hoping to break through and so to escape neither was it perhaps without cause that he chose to make his salley upon Edoms quarter for it might be either because that quarter was weakest or because his rage was most against those their neighbours for helping the Israelites especially considering that a while before the Edomites and they had joyned together against Jehoshaphat 2. Chron. 20.22 or because he might hope to find them no sure friends to this enterprize of the Israelites against him Vers 27. Then he took his eldest sonne that should have reigned in his stead c. This may be meant of the king of Edoms eldest sonne and so it is evident by the contents of this chapter our translatours understood
Elisha had afforded the kings in their distresse chap. 3.16 c. had brought him into great credit at court And she answered I dwell among my own people In this answer is implyed that she needed not his help in this kind as intimating First that she lived contentedly and was not ambitious of any better condition then that she enjoyed in a private quiet life amongst her own neighbours Secondly that she lived peaceably not having occasion to complain or seek relief from higher powers not amongst enemies but neighbours and friends in a mean condition nor so high as to be envied nor so low as to be trodden on Thirdly that if she should have occasion to seek help she could not want friends that would do what one man may do for another yet afterward it was well she found a friend in court chap. 8.3 4. to wit when Gehazi obtained that her land should be restored to her Vers 14. And he said What then is to be done for her That is when Gehazi brought back to Elisha this answer of the Shunamites he asked Gehazi what else then there was wherein they might gratifie her wherein also it is well worth the noting that though Elisha were so great a prophet yet he would vouchsafe thus to consult and advise with his servant Vers 15. And when he had called her she stood in the doore To wit as out of modesty she would not presently rush into the prophets chamber though it were in her own house but stood at the doore till either he should come out to her or call for her in Vers 16. And he said About this season according to the time of life thou shalt embrace a sonne This phrase thou shalt embrace a sonne implyed not onely the birth of the child but also the safety of the child and mother the time is expressed much in the same words as in the promise that was made to Abraham concerning the birth of Isaac Gen. 18.10 of which see the note there Nay my lord thou man of God do not lie unto thine handmaid As if she had said O that God would grant that it might be so but my lord thou man of God do not deceive thy handmaid with vain hopes she knew well that the holinesse of the prophet could not stand with wilfull lying yet perhaps she might feare it was spoken for tryall onely and therefore as being divided betwixt hope and feare she desires to be satisfied whether she might assure her self of what he had promised for so it is expressed vers 28. Then she said did I desire a sonne of my lord did I not say Do not deceive me Vers 21. And she went up and laid him on the bed of the man of God c. All this she did either as hoping the child might be restored to life by being laid upon the prophets bed or rather thereby to hide this occasion of grief from her husband and family lest they should hinder her in her intended designe of going to the prophet as confidently hoping by the prayers of that prophet on whose bed she had laid her dead child to receive him restored to life again and perhaps the rather because she had heard how Elijah had restored to life a widows dead child 1. Kings 17.21 Vers 23. And he said Wherefore wilt thou go to him to day it is neither new moon nor sabbath c. This he saith because on those dayes they did usually go to the prophets to be instructed and seldome at other times which made him wonder why she should desire to go now and hereupon she answered It shall be well as if she had said do not trouble your self my journey doubtlesse shall be for good and therefore I pray give way to it Vers 26. Run now I pray thee to meet her and say unto her Is it well with thee Because she came in such haste at an unusuall time he feared something was amisse with her Is it well with the child and she answered It is well This she spake as it were to cut off her speech with Gehazi and as hastening to speak with Elisha himself and withall happely as perswading her self that this which God had done would be for good Vers 27. And when she came to the man of God to the hill she caught him by the feet Transported with the vehemency of her passion she fell down upon the ground and cast her arms about his leggs thereby expressing both first the reverent respect she bare to him as the disciples did when they cast their arms about Christs feet Matth. 28.9 secondly the unsupportablenesse of her sorrow and thirdly the vehemency of her desire to obtain help by his means in whom all her refuge and hope was and that she was resolved not to leave him till he had satisfied her desire as she expresses her self afterward vers 30. As the Lord liveth and as thy soule liveth I will not leave thee But Gehazi came near to thrust her away As apprehending that this uncouth carriage of her self towards the prophet was neither seemly for her nor him Vers 28. Then she said Did I desire a sonne of my lord did I not say Do not deceive me That is why was a sonne given us of thy own motion when I asked no such thing yea when I desired that thou wouldest not deceive me with vain hopes if now my misery must be greater by losing him then it would have been by remaining childlesse had I offended by too violent desire of a child I might have judged that to have been the cause why my child is now again taken away but being given freely without any request of mine why am I now so soon deprived of him Vers 29. Then he said to Gehazi Gird up thy loynes c. As they used to do in those countreys where they used long garments when they meant to make hast and for the same cause he is enjoyned not to stay to salute any body by the way Some think the cause of this enjoyned haste was to prevent Gehazies vain-glorious imparting of the businesse he was sent about to any body he should meet with by the way which might have proved a hinderance to the working of the miracle but that which others say is farre more probable namely that it was onely to make sure that the child might be restored to life before his death came to be known in the family that so the fathers grief might be prevented and the miracle withall might be concealed Vers 30. And the mother of the child said As the Lord liveth and as thy soul liveth I will not leave thee Though she did not oppose nor distrust altogether the course which Elisha had taken for the raising of the child for had she not given Gehazi the key of the prophets chamber wherein she had locked up the dead child vers 21. how could he have come at him to lay the prophets staffe upon his face yet as
it not to ingraciate himself with so great a peer of Syria or out of a hope to get any thing from him but onely to advance the glory of the God of Israel Thirdly the better to try the faith and obedience of Naaman which was happely also the reason why he appointed him to wash seven times Vers 13. And his servants came near and spake unto him and said My father c. Some conceive that because Naaman had wrought some great deliverance for Syria vers 1. therefore he was usually stiled the father of his countrey and that hence it was that his servants gave him this title My father others think that it was in relation to the gentlenesse of his government in that he was to them more like a father then a lord and master but I rather think that the great princes and nobles of Syria were usually called fathers and that thence it was that Naamans servants used this expression when they spake to him Vers 14. And his flesh came again like unto the flesh of a little child Because leprosie used to eat away and consume the flesh therefore it is said here of Naaman that being cured his flesh came again and that it was like unto the flesh of a little child that is full clear and fresh without any skar or mark of his former disease â—his former storming at the prophets directions hindred not the cure because God intended mercy to him and would not have the word of his prophet fail of successe Vers 16. As the Lord liveth before whom I stand I will receive none Though the prophets used to receive presents of those that came to them yet here Elisha would receive none of Naaman and that happely first that Naaman might not think that the prophet had done what he did in hope and expectation of receiving a reward and secondly that he might honour the God whom he served and the religion he professed by slighting and rejecting that earthly pelf which worldly men do so much adore and so might thereby gain Naaman to embrace the true relition together with them Vers 17. Shall there not then I pray thee be given to thy servant two mules burden of earth c. Here was zeal in this new convert without knowledge as conceiving that the God of Israel would be the better pleased with his sacrifices if they were offered on an altar made of Canaan mold or at least desiring by this outward ceremony openly to confesse that he was an Israelite in religion though he dwelt in Syria and that he had joyned himself in the unity of one faith to the people of God he makes known these his thoughts to the prophet as seeking his approbation herein The mold of Canaan more then he required he might have taken without asking leave of Elisha who would have opposed him but it was not so much the gift of the earth as the giving of it for that use with the approbation of the prophet which he required Vers 18. When my Master goeth into the house of Rimmon to worship there and he leaneth on my hand and I bow my self c. To wit onely that the king leaning on his shoulder might bow which he could not if he stood upright and would not bend his body and that it was usuall with kings in those times to lean on the shoulders of their nobles is evident Chap. 7.2 Then a lord on whose hand the king leaned c. This bowing of his though he did it onely upon this ground his own conscience told him was not justifiable yet because he could not avoid this and yet keep his place and favour with the king therefore herein he desires to be excused the Lord saith he pardon thy servant in this thing so intimating that he desired the prophets prayers to God for him in this regard Vers 19. And he said unto him Go in peace Not as approving that his bowing in the house of Rimmon doth the prophet bid him Go in peace for to make a semblance or do that which should have shew of adoring the idol could not be lawfull 1 Thess 5.22 Abstain from all appearance of evil 1 Cor. 6.20 For you are bought with a price therefore glorifie God in your body and in your spirit which are Gods onely as glad to see him thus farre and rather thinking it fitting to forbear the checking of him for this reservation in hope of Gods pardoning him then by pressing too much upon him in the weaknesse of his first conversion to endanger the beating him off he onely dismisseth him with a civill valediction biding him farewell Go in peace or at the most he doth but intimate that he did indeed desire that God would be mercifull to him if he should thorough weaknesse of faith do so or that he hoped that the Lord would direct him so that he should not offend God with any such thing Vers 20. Behold my master hath spared Naaman this Syrian c. Thus contemptuously did Gehazi speak of Naaman Naaman this Syrian to intimate the reason why he disliked his masters refusing of Naamans gifts namely that being a stranger and of that nation that had alwayes been enemies to the people of God he should rather spare him then take that which might have done so much good to him and his and generally to the colledges of the poore prophets who had need of some support in those evil times Vers 23. And Naaman said Be content take two talents To wit for each of the young men one for Gehazi had told him of two young men of the sonnes of the prophets that were come to his master as is expressed in the foregoing verse Vers 24. And when he came to the towre he took them from their hand c. This might be some fort standing in the high way or some out-house belonging to the place where the prophet dwelt and here Gehazi took the silver and the garments from Naamans servants not suffering them to go any nearer to the house lest Elisha his master should see them Vers 26. Is it a time to receive money and to receive garments c. He chargeth him with receiving olive-yards and vine-yards and sheep and oxen c. because these things in his mind he had already purchased with his two talents of silver and Elisha would have him see that his very thoughts God had revealed to him and he pressed withall the unseasonablenesse of this fact because they had now to do with strangers and Naaman himself was but newly wonne to God and Elisha had purposely refused his gifts to bring the more honour to God and their religion all which Gehazi had crossed by his base covetousnesse CHAP. VI. Vers 1. BEhold now the place where we dwell with thee is too strait for us c. The succession of two such famous prophets Elijah and Elisha and the many miracles which were wrought by them could not but draw many in these corrupt times
house of the Lord and came by the way of the gate of the guard to the kings house That is the gate of the kings house where the guard usually stood CHAP. XII Vers 3. BUt the high places were not taken away c. So long had the people been inured to this erroneous worship of God that it seems even Jehoiada himself durst not advice the king to proceed to the reformation of this evil also for fear of causing some tumult amongst them Vers 4. And Jehoash said to the priests all the the money of the dedicated things c. The Temple was at this time sallen into great decay through the wickednesse of former kings but especially of Athaliah For the sonnes of Athaliah that wicked woman 2. Chron. 24.7 had broken up the house of God and also all the dedicate things of the house of the Lord did the bestow upon Baalim the first act therefore that Jehoash took in hand when he began to rule without a protectour was the reparation of that holy place as indeed most requisite it was that he should be carefull to uphold the Temple that had been the nursery of his infancy and the best means to secure his life and to uphold his just title to the crown of Judah and to this end he enjoyned the priests carefully to gather all the money of the dedicated things that is all the money dedicated to the service and repair of the Temple and then the particulars are expressed purposely I conceive to distinguish this money from that which was brought in for the use of the priests themselves as the money for the redemption of the first born and such like namely first the money of every one that passeth the account that is the half shekel that they were to pay when they were numbred from twenty years old and upward Exod. 30.12 13. which is therefore called 2. Chron. 24.6 the collection of Moses the servant of the Lord and of the congregation of Israel for the tabernacle of witnesse and vers 9. the collection that Moses the servant of God laid upon Israel in the wildernesse concerning which see the notes Exod. 30.12 13. secondly the money that every man is set at that is the money which any man shall by the priest be appointed to pay for his redemption when he hath vowed himself to God according to that law Levit. 27.2 c. of which see the note there and thirdly all the money that cometh into any mans heart to bring into the house of the Lord that is which any man shall voluntarily give for the reparation of the house Vers 5. Let the priests take it to them every man of his acquaintance In 2. Chron. 24.5 it is said that Joash appointed them to go out unto the cities of Judah and gather this money from yeare to yeare this receiving it therefore every man of his acquaintance is meant of their gathering it in the severall cities where they dwelt for the Levites were dispersed in severall cities of Judah where they were acquainted and well known amongst the people Vers 7. Now therefore receive no more money of your acquaintance but deliver it in for the breaches of the house That is he enjoyned them to meddle no more with the receiving of the money but to pay in that which they had already received when the king first set on foot this work as he appointed them to collect the moneyes above mentioned for the repairing of the temple so also he charged them to hasten the work 2. Chron. 24.5 Go out unto the cities of Judah and gather of all Israel money to repair the house of your God from yeare to yeare and see that ye hasten the matter when therefore in the twenty third yeare of his reigne he saw that yet nothing was done he took it for granted that either they had been negligent in collecting the money or that they did not faithfully pay in what they received or at least that the people suspecting their diverting of it to their own private uses did not pay it so willingly as otherwise they would and therefore he took the work out of their hands and appointed another way for the gathering of the money as is afterward expressed Vers 9. But Jehoiada the priest took a chest and bored a hole in the lid of it c. To wit by the command of the king 2. Chron. 24.8 to prevent all suspicion for the time to come of any corruption in this businesse first they made this chest whereinto the money should be put and wherein it should be kept and then they made a proclamation throughout the kingdome that every man should bring in the appointed contribution which accordingly was done with much alacrity and willingnesse 2. Chron. 24.9 10. Vers 10. The kings Scribe and the high priest came up and they put it up in baggs c. In 2. Chron. 24.11 it is the kings Scribe and the high priests officers came up and emptied the chest c. Vers 13. Howbeit there were not made for the house of the Lord bowls of silver snuffers c. That is not till the temple was fully repaired but when that work was finished the money that was left was imployed in making these vessels for the house 2. Chron. 24.14 Vers 16. The trespasse-money and sinne-money was not brought into the house of the Lord it was the priests That is the money which by the law those men were to pay by way of satisfaction according to the estimation of the priests that had any way wronged the Lord in his holy things Levit. 5.15 whether it were done ignorantly or wittingly in both the cases satisfaction was to be made and the one of these is called trespasse-money and the other sinne-money Vers 17. Then Hazael king of Syria went up Notwithstanding this fair beginning of Jehoash his reigne no sooner was Jehoiada dead but by his flattering princes he was drawn away to the worship of idols and so wrath came upon Judah and Jerusalem for this their trespasse 2. Chron. 24.17 18. namely by Gods letting loose Hazael king of Syria upon them as is here said from whom they were fain to purchase their peace by a great summe of money as is expressed vers 18. Vers 20. And his servants arose and made a conspiracie and slew Joash c. Some other passages are recorded in the Chronicles not here expressed as first when sundry prophets had in vain laboured to reclaim both king and people from their idolatry at length Zachariah the sonne of Jehoiada the priest was by the Spirit of the Lord stirred up to admonish them of their wickednesse who did it accordingly with great courage assuring them that this was the cause of Hazaels prevailing against them whereupon a conspiracie was made against him and by the kings commandment who forgat what his father Jehoiada had done for him he was stoned to death secondly that according to the prayer of this
priest the fashion of the altar c. What moved him to this is expressed in the Chronicles 2. Chron. 28.23 For he sacrificed unto the gods of Damascus which smote him and he said Because the gods of the kings of Syria help them therefore will I sacrifice to them that they may help me but they were the ruine of him and of all Israel and because he did this also at a time when God had so heavily afflicted him his sinne was the more grievous as it is there noted vers 22. And in the time of his distresse did he trespasse yet more against the Lord. Vers 11. And Urijah the priest built an Altar according to all that king Ahaz had sent from Damascus c. Though hitherto this Urijah had maintained the true worship of God in the Temple and was not long before this chosen by the prophet Isaiah as a witnesse of his prophesie which he fastned upon the doores of the Temple Isaiah 8.1 2. yet now he turned Apostate and yeilded presently to further this wicked command of Ahaz Vers 12 And the king approached to the altar and offered thereon To wit to the gods of Assyria 2. Chron. 28.23 He sacrificed unto the gods of Damascus which smote him and he said Because the gods of the kings of Syria c. Vers 14. And he brought also the brasen altar which was before the Lord from the forefront of the house c. That is having set up his new altar in the forefront of the Temple where the brazen altar which Solomon had made stood because he would not have the brazen altar stand above his he removed that from the place where it stood betwixt his altar and the Temple and set it in on the north side as it were in a corner out of the way Vers 15. And king Ahaz commanded Vrijah the priest saying Vpon the great altar burn the morning burnt offering c. That is upon his new altar which it seems was greater then Solomons altar or else more highly esteemed by him and therefore so called yet that it was not of brasse we may probably conceive because in the foregoing verse Solomons altar is distinguished from this new altar by the name of the brasen altar And the brazen altar shall be for me to enquire by As if he should have said meddle not with that but leave that to me when I shall think fit I will make use of it and otherwise there shall be no use made of it Vers 18. And the covert for the sabbath that they had built in the house and the kings entry without turned he c. It is hard to say what this covert of the sabbath was some think it was a place provided for the Levites that kept the watch before the doores of the Temple into which they entred every sabbath day in their courses but the most probable opinion seems to be that it was either some place provided for the priests when they taught the people on the sabbath dayes or rather some costly covered seat wherein the kings of Judah used to heare the priests expounding the law on the sabbath day whatever it was both that and the kings entry without that is the entry whereby the kings used to passe from their palace to the Temple Ahaz turned them from the house of the Lord that is he took them from the Temple and that for the king of Assyria that is either he brake them down and sold the materials which were happely costly to make up the money he gave to the king of Assyria or else he diverted them to some other use that the heathen king seeing him so estranged from the religion of his fathers might be the faster friend to him it is also added in the Chronicles that he shut up the doores of the house of the Lord and made him altars in every corner of Jerusalem c. 2. Chron. 28.24 25. Vers 20. And Ahaz slept with his fathers and was buried with his fathers in the citie of David But not in the sepulchre of the kings 2. Chron. 28.27 And Ahaz slept with his fathers and they buried him in the citie even in Jerusalem but they brought him not into the sepulchre of the kings of Israel He began his reigne in the end of the seventeenth yeare of Pekah king of Israel and reigned sixteen years vers 1 2. the first three years therefore of his reigne were the eighteenth nineteenth and twentieth of Pekah the other thirteen years of his reigne Hoshea was partly striving to settle himself in the kingdome of Israel and partly settled in the kingdome See the note chap. 17.1 CHAP. XVII Vers 1. IN the twelfth yeare of Ahaz king of Judah began Hoshea the sonne of Elah to reigne c. It is manifest that Hoshea the last king of Israel slew Pekah in the twentieth yeare of Jotham and that then he assumed to himself the title of king of Israel chap. 15.30 And Hoshea the sonne of Elah made a conspiracie against Pekah the sonne of Remaliah and slew him in the twentieth yeare of Jotham the sonne of Uzziah and as manifest it is that the yeare which is there called the twentieth of Jotham was the fourth of Ahaz his sonne for Jotham reigned but sixteen years chap. 15.33 Five and twenty years old was he when he began to reigne and he reigned sixteen years in Jerusalem Now if Hoshea succeeded Pekah in the kingdome of Israel in the fourth yeare of Ahaz how is it here said that he began to reigne in Samaria in the twelfth yeare of Ahaz surely because though he thrust himself into the kingdome yet he was not acknowledged king but opposed as an usurper and that perhaps not onely by the Israelites but also by the king of Assyria who in the latter end of Pekahs reigne had upon the perswasion of Ahaz entred into the land of Israel and seized upon a great part of the kingdome chap. 15.29 and thus the kingdome of Israel was in a manner unsettled untill the twelfth yeare of Ahaz his reigne when either by the people or by the Assyrian king Hoshea had it seems the crown of Israel confirmed to him and so he reigned as it is said here nine years for after the twelfth yeare of Ahaz his reigne which must not be reckoned because it was well nigh ended ere Hoshea was established king there are foure years of Ahaz his reigne remaining for he reigned sixteen years chap. 16.2 and five years of Hezekiahs reigne which makes nine years Indeed chap. 18.1 it is said Hezekiah began to reigne in the third yeare of Hoshea but of that see the note there Vers 2. And he did that which was evil in the sight of the Lord but not as the kings of Israel that were before him To wit because though he continued the idolatry of Jeroboam yet he abandoned the grosser idolatries of many kings that had been before him and then besides he suffered such of his
the city Eliakim therefore and those that were with him desired Rabshaketh to speak in the Syrian and not in the Jews language Speak I pray thee to thy servants in the Syrian language for we understand it and talk not with us in the Jews language in the eares of the people that are on the wall a strange request indeed this may seeme to be made to an enemy who they might be sure would do what he could to discourage the people and to raise sedition amongst them but first it is no wonder that men in danger should seek to help themselves in those wayes whereby there is little or no likelyhood that they should do themselves any good and secondly perhaps they desired this of him as refusing to continue the parley unlesse he would speak to them in the Syrian language upon which ground they might conceive he would yeild to them as hoping that upon this parley they would surrender the citie to him peaceably Vers 32. Vntill I come and take you away to a land like your own land c. Because the Assyrian king had lately carried away the Israelites captives into a strange countrey this people could not but feare the like measure by way of answering these their fears therefore he addes these words wherein he yeilds indeed that they might expect that at his return for their purpose was to go against Egypt assoon as they had perfected the conquest of Judea they should be removed out of their countrey but withall he addes that they should be carried to a land as good as their own Vers 36. But the people held their peace and answered him not a word for the kings commandment was saying Answer him not To wit lest they should rashly either exasperate the enemy or discover their fears or give any other advantage to them by any thing they should say and because there was no better way to pull down the swelling pride of this insolent tyrant then thus to seeme not to mind what he said or at least not to judge his words worthy an answer Vers 37. Then came Eliakim the sonne of Hilkiah which was over the houshold and Shebna the scribe and Joah the sonne of Asaph the recorder to Hezekiah with their clothes rent c. To wit because of the blasphemy of Rabshakeh and the great distresse whereinto they were all like to fall CHAP. XIX Vers 3. THis is a day of trouble and of rebuke and of blasphemy That is this is a day wherein the poore people of God are in great trouble wherein the Lord hath testified his displeasure against us and rebuked us for our sinnes and wherein the proud enemy hath blasphemed Gods name For the children are come to the birth and there is not strength to bring forth That is such as is the condition of a woman in travell when the child is come to the very birth and then her strength fails her that she cannot be delivered such is our condition our sorrow is extreme our danger desperate as being brought to such extremities that unlesse help come presently we are sure to perish and no power or ability we have to help our selves so that unlesse God do miraculously help us we must needs perish both prince and people and in such extremities God is wont to come in to the help of his poore distressed people Vers 4. It may be the Lord thy God will heare all the words of Rabshakeh c. That is it may be he will manifest that he hath heard them by punishing him for them Wherefore lift up thy prayer for the remnant that are left That is pray earnestly unto God for those few that are left of the people of God he calls them a remnant first with respect to the captivity of the ten tribes who were carried away into a strange land and so onely Judah and Benjamin were left secondly with respect to the havock that had been made amongst the people of Judah both in the dayes of Ahaz his father and now also by Sennacherib in many of their cities which he had taken and for these he desires him to lift up a prayer that is to pray fervently for in fervent prayer the soule of a man mounts up as it were to heaven and is above all thinking of earthly things according to that of David Psal 25.1 Unto thee O Lord do I lift up my soul Vers 7. Behold I will send a blast upon him c. That is I will drive him out of the kingdome even as the dust or chaffe is driven by a blast of wind and thus the Lord shews how unable the Assyrian should be to stand against his indignation notwithstanding he thought his power could not be resisted What this blast was wherewith the Assyrian was driven out of the land may be probably gathered by that which is related afterward it may be meant either of the report of the king of Ethiopia's arming against him or of the slaughter which was made by the Angel in his army vers 35. or of the fear and terrour wherewith he was stricken of God upon those occasions or of all these together and so likewise for the rumour that is mentioned in the next words and he shall heare a rumour c. it may be meanâ— both of the rumour that the king of Ethiopia was come out against him vers 9. and of the rumour of the slaughter made in the Assyrian army perhaps the tumult and shreeking and grones that were then amongst them Vers 8. So Rabshakeh returned and found the king of Assyria warring against Libnah Rabshakeh finding that the inhabitants of Jerusalem would not yield to open their gates unto him went presently to Sennacherib to Libnah either to inform him of their resolution or rather to conferre with him concerning the army of Tirhakah the Arabian or Ethiopian king whereof it seems he had heard Whether he raised the siege and went away with that army he carried against Jerusalem chap. 18.17 it is not expressed The threatning letters which Sennacherib immediately sent to Hezekiah by terrifying him to make him yield is a probable argument that Rabshakeh had left his army still before Jerusalem under the command of the other captains and onely went himself to Sennacherib to consult with him concerning their affairs Vers 9. And when he heard say of Tirhakah king of Ethiopia Behold he is come out to sight against thee he sent messengers again unto Hezekiah And withall he gave them letters written to Hezekiah containing in effect the same message vers 14. and the reason why he thus sought by all means to terrifie Hezekiah was to make him yield presently to him that if it were possible he might be possessed of Jerusalem before they should heare of the coming of the Ethiopian army and that the rather because that citie would be the most convenient place for him to retreat unto with his army if need were to shelter themselves against the Ethiopians Vers
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
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
many are not since they are all my lords servants and ready alwayes to be employed in thy service Vers 4. Joab departed and went throughout all Israel and came to Jerusalem To wit after nine moneths and twenty dayes 2. Sam. 24.8 Vers 5. And all they of Israel were a thousand thousand and an hundred thousand c. See 2. Sam. 24.9 Vers 6. But Levi and Benjamin counted he not among them for the kings word was abominable to Joab That is because what Joab did in this businesse he did it altogether against his mind and in a manner was forced to do it therefore these two tribes he left unnumbred emboldened herein by the pretences he might make for it as for Levi that the enquiry being onely to know the numbers of those that were fit for warre there was no need of taking the number of that tribe and for Benjamin Jerusalem being the chief citie of that tribe the number of them might be taken there and that afterward at more leasure as likewise because the plague was begun c. 27.24 Vers 7. And God was displeased with this thing therefore he smote Israel Concerning these following passages unto the 18. verse see the notes 2. Sam. 24.10 c. Vers 18. Set up an altar unto the Lord in the threshing floore of Ornan the Jebusite See 2. Sam. 24.17 and thus the Lord did both begin the discovery of his purpose to David that this was the place wherein he would have the Temple built see chap. 22.1 and also brought the people to make the more precious account and the more reverently to esteem of that place by causing that sacrifice to be offered there whereby this grievous plague was stayed in which so many thousands in so short a time had been taken away yea happely at this very time the Lord made known to David by Gad that in that place the Temple should be built which seems the more probable because David would needs purchase the threshing floore of Ornan which he needed not have done if he had not intended to set it apart for Gods service in future times also Vers 25. So David gave to Ornan for the place six hundred shekels of gold by weight See 2. Sam. 24.24 Vers 26. And he answered him from heaven by fire upon the altar of burnt-offering A signe both of Gods accepting of his sacrifice and granting his desire for the staying of the plague and likewise of his purpose to have that place set apart for the building of the Temple Vers 30. But David could not go before it to enquire of God c. This is added to shew the reason both why David did not of himself go presently to Gibeon when he saw the Angel of the Lord stand with a drawn sword threatning Jerusalem that there he might offer up sacrifices to appease his wrath but onely fell down and praied unto him and also why the Lord did not send him to Gibeon to sacrifice when he meant to accept a sacrifice for the staying of the plague Concerning which see the notes 1. Sam. 24.18 CHAP. XXII Vers 1. THen David said This is the house of our Lord God and this is the altar c. That is this is the place of which God spake long since by his servant Moses where he intended to have a house built which must be the settled place of his worship and service and where there must be an altar instead of this I have now set up wherein onely they must offer up sacrifices unto him Deut. 12.11 There shall be a place which the Lord your God shall choose to cause his name to dwell there thither shall you bring all that I command you your burnt offerings and your sacrifices c. And this David knew either by the discovery of the prophet Gad who happely acquainted him with Gods purpose herein or else thorough the speciall instinct of Gods spirit himself gathered so much from Gods sending him to sacrifice there and from Gods miraculous testifying his acceptance of the service there done him by sending fire from heaven to consume the sacrifice chap. 21.26 28. Vers 2. And David commanded to gather together the strangers that were in the land of Israel and he set Masons to hew c. And the building of the Temple by the help of strangers was a notable type of the calling of the Gentiles As for David that set them on work he had received from God the pattern whereby the Temple was to be built and every part thereof chap. 28.11 12 19. and accordingly therefore he prepared many materials and set these workmen on work about them to which Solomon afterward added what was not done when he came to enter upon the work 1. Kings 5.17 18. Vers 3. And brasse in abundance without weight So much that they weighed it not it would have been too great a trouble and charge to receive it in and deliver it out by weight Vers 5. And David said Solomon my sonne is young and tender c. See 1. Kings 3.7 Vers 8. Thou hast shed bloud abundantly and hast made great warres thou shalt not build an house unto my name c. Because the Temple was to be a type of Christ and of the Church and Christ is the king of peace Heb. 7.2 and the Church was to be gathered not by warre and bloud-shedding but by the preaching of the Gospel the tydings of peace therefore the Lord would not have the Temple built by David but by Solomon who was a peacable prince this is doubtlesse the principall ground of this reason given why David might not build the Temple as is evident because there is mention of the warres of David in the prosecution whereof David did God good service yet withall because David was the cause of shedding the bloud of Urijah and those that were slain with him the Lord might also have respect to that and by way of correction for it to shew how displeasing it was to him might take in that amongst the reasons why David might not have the honour to build the Temple Vers 10. He shall build an house for my name c. See the notes upon 2. Sam. 7.13 14. And I will establish the throne of his kingdome over Israel for ever A great question may be made how this promise made to David concerning his sonne Solomon was accomplished in Solomons posterity especially if we hold that which many eminent Divines do with much earnestnesse maintain namely that Christ was not the sonne of David by Solomon but by Nathan It is most probable that none of the posterity of Solomon did ever sit in the throne of David after Zedekiah was carried captive into Babylon nor yet ever had the supreme power of government after they returned from Babylon again now therefore if this promise were not made good in the eternity of Christs kingdome then it seems it was not made good at all but to this I answer First that by the
Hebrew word which is here translated for ever there is no more intended in many places then a continuance for a long time as here happely that so long as the kingdome of Judah should continue one of Solomons posterity should sit in the throne Secondly that this promise might be conditionall to wit that if his posterity should keep covenant with God then they should for ever sit in the throne of David And thirdly that the promise might be made good in the eternity of Christs kingdome in that Christ was that king of whom Solomon was a type though he was not lineally descended out of the loines of Solomon Vers 12. Onely the Lord give thee wisdome and understanding and give thee charge concerning Israel c. That is and the Lord instruct thee and direct thee how thou oughtest to govern his people Israel and in remembrance of this we see Solomon begged wisdome of God 1. Kings 3.9 Vers 14. Now behold in my trouble I have prepared for the house of the Lord c. That is I have prepared materials for the building of the house that when thou comest to the crown thou mayest the more readily set upon the work not according unto my desire nor according to that which the transcendent Majestie of God might require but according as I was able by reason of my continuall troubles Vers 18. And the land is subdued before the Lord and before his people c. The Lord is here joyned with Israel as the king with his people and that the rather because by the subduing of the land the people enjoyed their possessions and dwellings and the Lord his worship and service CHAP. XXIII Vers 1. SO when David was old and full of dayes he made Solomon his sonne king over Israel That is he declared his mind to his people and princes that after his death his will was that Solomon should be king and that because the Lord had so appointed as is more fully expressed chap. 28 1 6. where also it is evident that this was done before David was bedrid vers 2. Then David the king stood up upon his feet and said Hear me my brethren c. and consequently that Adonijahs attempt 1. Kings 1.5 was against the expresse command of David emboldened therein onely by Davids weaknesse and the encouragement of such princes of his faction as misliked Davids preferring Solomon before his elder sonnes and therefore we see that David caused Solomon to be actually anointed king 1. Kings 1.33.34 Vers 2. And he gathered together all the princes of Israel with the priests and the Levites To wit to make known unto them that Solomon by the Lords expresse appointment was to succeed him in the throne Secondly to perswade the princes to assist Solomon in the building of the Temple Thirdly to establish a settled order for the attendance and service of the priests and Levites in the Temple for the number of the Levites being exceedingly encreased and they being then to serve not in severall places as before some at the Tabernacle in Gibeon some before the ark in Davids tent chap. 16.37 c. but altogether in the Temple as the Lord was pleased to appoint an order for their service to prevent confusion so it was requisite the princes and people should be enformed of Gods will herein and that David did nothing herein without direction from the Lord chap. 28.11 12 13 19. Vers 3. Now the Levites were numbred from the age of thirty years and upward c. Davids numbring of the Levites from the age of thirty years was according to the directions that God gave to Moses when they were first numbred onely then they numbred not any above fifty years Numb 4.2 3. Take the summe of the sonnes of Kohath c. from thirty years old and upward even untill fifty years old but now it seems they numbred all from thirty years and upward not staying at those that were above fifty years and that because they were not now to carry the holy things as they did in Moses time and therefore even those above fifty years though weakened with age might serve in the Temple as well as those that were younger and for the same cause also it seems when he had distributed the thirty eight thousand that were numbred from thirty years old and upward to their severall imployments to wit foure and twenty thousand for the ordinary service of the Temple and six thousand for officers and Judges vers 4. foure thousand for porters and foure thousand for the quire vers 5. afterward he gave order that all their posterity from twenty years old and upward should in each rank be taken in vers 24. First because they were not any longer to carry the tabernacle and the vessels thereof and therefore such strength of body was not now necessarily requisite as before as is expressed vers 24 25. And secondly because now when they were to serve onely in their courses the service of the Temple would imploy them all even those from twenty years being taken in Vers 4. And six thousand were officers and Judges And these were dispersed in severall places of the land to judge of causes that were brought before them for having no other civill and judiciall lawes but those of Moses the Levites were alwayes joyned with the other elders of the people in this work and happely to train up the young Levites and other officers belonging thereto of which see what is further added in note chap. 26.29 Vers 5. Moreover foure thousand were porters So many were at this time set a part by David to this imployment yet of these it seems there were found at their return from Babylon onely two hundred and twelve chap. 9.22 And foure thousand praised the Lord with the instruments c. Whereof two hundred eighty eight were eminent men for cunning and happely teachers of the rest see the note chap. 25.7 Vers 6. And David divided them into courses c. To wit into twenty foure courses as were also the priests according to the command of the Lord by Gad and Nathan the prophets 2. Chron. 29.25 And he set Levites in the house of the Lord c. according to the commandment of David and of Gad the kings seer and Nathan the prophet for so was the commandment of the Lord. Vers 8. The sonnes of Laadan the chief was Jehiel c. That is the chief of the posterity of Laadan heads of families at this time when David divided them to their severall imployments and their severall courses were Jehiel and Zetham and Joel and so this word sonnes must be understood hereafter in this chapter Vers 9. The sonnes of Shimei Shelomith c. This is not Shimei the sonne of Gershon vers 7. for his posterity are spoken of afterward in the following verse but another that was it seems the head of a family amongst the sonnes of Laadan perhaps one of those mentioned also in the foregoing
the Princes of the tribes it might be expected that in the next place should be set down the number of each tribe that were under these Princes especially because the people had been so lately numbred by David In answer whereto therefore this clause is inserted and two things concerning this are affirmed First that David gave order to number onely those of twenty years old and upwards and that because the Lord had said he would increase Israel like to the starres of the heavens and so David would not attempt to have them so numbred to wit because he would not seem to question the truth of that promise and withall because he did indeed think it would be an endlesse and tedious work And secondly vers 24. Joab the sonne of Zeruiah began to number but finished not because there fell wrath for it against Israel to wit because the plague being begun he saw the work was displeasing to God and so gave it over chap. 21.6 But Levi and Benjamin counted he not for the kings word was abominable to Joab Vers 24. Neither was the number put in the account of the Chronicles of king David To wit both because the work was not finished and because their proceeding so farre in it had brought so great wrath upon Israel Vers 32. And Jehiel the sonne of Hachmoni was with the kings sonnes That is their tutour one that was to see that they were in all things trained up and instructed as beseemed the princes of Israel Vers 33. And Hushai the Archite was the kings companion That is his chief favourite in whose company he most delighted Vers 34. And after Ahithophel was Jehoiada the sonne of Benaiah and Abiathar That is after Ahithophels death Jehoiada and Abiathar were his chief counsellours CHAP. XXVIII Vers 1. ANd David assembled all the Princes of Israel Here is repeated what was said before chap. 23.2 for both that and this are meant of the same assembling of the princes Vers 2. Then David the king stood up upon his feet and said c. This phrase here used for Davids standing up upon his feet may seem to imply that though he were now in the generall assembly of the princes and people yet even now he began to be so farre infeebled with age that he used to lie along upon a bed or couch onely being now to be speaker in the assembly to make known the will of God concerning Solomon his sonne he strengthened himself being happely assisted therein by his nobles or servants to stand up upon his feet And indeed within a while after this we see he lay bedrid in great extremity of weaknesse 1. Kings 1.1 I had in my heart to build an house of rest for the ark of the covenant of the Lord and for the footstool of our God That is the ark or the propitiatory or mercy-seat wherewith the ark was covered for elsewhere also we find the ark termed Gods footstool as Psal 99.5 Exalt ye the Lord our God and worship at his footstool and Psal 132.7 We will go into his tabernacle we will worship at his footstool And the reasons why the ark is so called may be first because the Lord being represented as sitting between the wings of the Cherubims as in a throne the body of the ark was in that respect in stead of a footstool to him and secondly to intimate how they ought to judge of Gods presence there in a spirituall manner that the people might not entertain any carnall and earthly conceits of Gods presence there not consonant to the infinite glory and majesty of God the ark is called Gods footstool so to raise their thoughts of God above the world and to teach them so to conceive of Gods presence in the ark as withall to acknowledge that he dwelleth on high and filleth heaven and earth with his glory yea that the heaven and heaven of heavens cannot contain him 1. Kings 8.27 Vers 4. Howbeit the Lord God of Israel chose me before all the house of my father to be king over Israel for ever To wit in my posterity and this was accomplished in Christ See Luke 1.32 33. Vers 14. He gave of gold by weight for things of gold for all instruments of all manner of service silver also for all instruments of silver c. To wit the golden vessels for the service of the holy place the silver vessels for the Priests court Vers 15. Even the weight for the candlesticks of gold For the holy place were these candlesticks made for though there was but one candlestick in the tabernacle of Moses yet in the Temple there were ten candlesticks of pure gold for the holy place 1. Kings 7.49 As for the candlesticks of silver here also mentioned they were doubtlesse for the porch of the courts and happely also for the chambers that were about the courts Vers 16. And by weight he gave gold for the tables of shew-bread c. For in the temple there were severall tables of shew-bread 2. Chron. 4.19 As for the silver tables here mentioned also they were for the chambers of the Priests and other places of the temple Vers 18. And gold for the pattern of the chariot of the Cherubims c. This must needs be meant not of the two Cherubims that were upon the Mercy-seat one at each end for they were made in Moses time and now carried by Solomon into the Temple but of those two greater Cherubims made by Solomons appointment of Olive wood and covered over with plates of gold and that to stand before the ark to hide and cover it even from the eyes of the high Priest when he came into the most holy place 1. Kings 6.23 And it is called the chariot of the Cherubims not onely because it was the representation of Gods presence there attended with his holy Angels who are called the Lords chariots Psal 68.17 The chariots of God are twenty thousand even thousands of Angels but also happely because there was in these Cherubims thus standing before the ark some resemblance of the chariots used in those times yea and some adde that hereby was signified also that Gods presence in the ark was not so fixed amongst them but that he would leave them if his people should too farre provoke him by their sinnes CHAP. XXIX Vers 1. SOlomon my sonne whom alone God hath chosen is yet young and tender c. See 1. Kings 3.7 Vers 4. Three thousand talents of gold of the gold of Ophir and seven thousand talents of refined silver to overlay the walls of the house withall To wit the gold to overlay the walls of the Temple and the silver to overlay the walls of the other houses and buildings adjoyning to the Temple and as ordinarily we account the value of the talents there was prepared by David of gold eleven millions two hundred and fifty thousand pound sterling and of silver two millions six hundred twenty five thousand pound sterling and accordingly we
Azariah himself he also being here called by the name of his father Oded As for that which is said that when Asa had heard these words and this prophesie he took courage and put away the abominable idols out of all the land c. we see that he had in a great part done this before chap. 14.3 but it seems now upon a more diligent search made throughout his kingdome he put away the remainder of the idols that were found amongst them and that not onely out of the land of Judah and Benjamin but also out of the cities which he had taken from mount Ephraim which may be meant of the cities which his father Abijam had taken chap. 13.19 but yet there is mention made of cities of Ephraim which Asa himself took chapter 17.2 And renewed the altar of the Lord. That is the altar which Solomon had built having some way lost its beautie in so many years which is no wonder considering how continually it was used and stood in the open court he renewed it and beautified it again and then in a solemne manner observed again sacrifices thereon Vers 9. And he gathered all Judah and Benjamin and the strangers with them out of Ephraim and Manasseh and out of Simeon Hereby it is manifest that even the tribe of Simeon did revolt from the kingdome of Judah or at least the greatest part of them however they had their inheritance within the portion of Judah Josh 19.1 and that therefore either they removed from their first habitation and transplanted themselves amongst other tribes of Israel or else that they stood out against Judah and clave to the party of the other tribes yea though they had their dwelling within Judahs portion Vers 10. So they gathered themselves together at Jerusalem in the third moneth in the fifteenth yeare of the reigne of Asa Which was the twelfth of Baasha king of Israel By this it appears that Zerah the Ethiopian did not invade the land of Judah till the fourteenth yeare of Asa Indeed Asa lived in peace but ten years chap. 14.1 But it was therefore Baasha king of Israel not Zerah that immediately after those ten years were ended made warre against Asa As for the third moneth it was that wherein the feast of Pentecost was kept Vers 15. And the Lord gave them rest round about To wit at that time when Asa and the people made this covenant with God then the Lord gave them rest the land not being invaded by any of her enemies Vers 16. And also concerning Maachah the mother of Asa c. That is the grandmother The Annotations concerning these three following verses see 1. Kings 15.2 10 14 15. Vers 19. And there was no more warre unto the five and thirtieth yeare of the reigne of Asa Vnto the five and thirtieth yeare that is untill the five and thirtieth yeare was ended whence is that chap. 16.1 In the six and thirtieth yeare of the reigne of Asa Baasha king of Israel came up against Judah c. of the reigne of Asa that is of the kingdome of Judah since it was divided from that of Israel which was the fifteenth yeare of Asa for that thus these words must be expounded is evident because Baasha died in the six and twentieth yeare of Asa 1 Kings 16.8 and therefore could not come up in the six and thirtieth yeare of Asa as is expressely said in the first verse of the following chapter we have a like passage afterward chap. 22.2 CHAP. XVI Vers 1. IN the six and thirtieth yeare of the reigne of Asa Baasha king of Israel came up against Judah and built Ramah c. That is in the thirty sixth yeare of the kingdome of Judah which was the sixteenth yeare of Asa and the fourteenth of Baasha See the last note in the former chapter as also see the note 1. Kings 15.17 where also severall other passages in the five first verses of this chapter are already explained Vers 7. Because thou hast relyed on the king of Syria and not relyed on the Lord thy God therefore is the host of the king of Syria escaped out of thine hand Whereas if he had gone on as he intended vers 3. in his league with the king of Israel to invade thy land thou shouldest have overcome him as thou diddest the Ethiopian now thou hast deprived thy self of this glory and booty Vers 9. Therefore from henceforth thou shalt have warres To wit with Basha 1. Kings 15.16 And there was warre betwixt Asa and Baasha king of Israael all their dayes Vers 12. And Asa in the thirty and ninth yeare of his reigne was diseased in his feet About the six and twentieth yeare of his reigne Baasha died and Elah his sonne succeeded him 1. Kings 16.8 about the seven and twentieth yeare of his reigne Zimri one of his captains slew Elah and all the house of Baasha 1. Kings 16.9 c. and within a few dayes Omri being made king by the souldiers forced Zimri desperately to burn himself and about the one and thirtieth yeare of Asa was peaceably settled in the throne of Israel Tibni his competitour dying 1. Kings 16.22.23 And about this nine and thirtieth yeare wherein Asa fell sick of the gout Omri died and Ahab his sonne succeeded him 1. King 16.29 Vers 14. And laid him in the bed which was filled with sweet odours and diverse kinds of spices c. After the manner of embalming kings used in those times they filled the beer whereon he was laid or coffin whereinto he was put with all kinds of odours and sweet spices And they made a very great burning for him That is they burnt sweet prefumes at his buriall in very great plenty CHAP. XVII Vers 1. ANd Jehoshaphat his sonne reigned in his stead and strengthened himself against Israel In the latter dayes of Asa after he fell into those grievous sinnes mentioned in the former chapter the kings of Israel as God threatned chap. 16.9 did it seems in their severall times renew their warres against Judah to wit Baasha Omri and Ahab and had happely often the better of them but about the third or fourth yeare of Ahab Asa dying 1. Kings 22.41 Jehoshaphat succeeded him and making great preparations to withstand them he was greatly strengthened against the kingdome of Israel Vers 3. And the Lord was with Jehoshaphat because he walked in the first wayes of his father David Which were purer and freer from sinne then were his latter dayes for whilest he was in continuall troubles we reade not any such foul sinnes he fell into as afterwards being settled in his kingdome when he committed adultery with Uriahs wife and many other wayes transgressed Gods Laws And sought not unto Baalim To wit as did Ahab at this time king of Israel whether by Baalim we understand all false Gods in generall or in particular the the idols of Baal the God of the Sydonians 1. Kings 16.31 32. for that these words are spoken by
way of comparing of Jehoshaphat to Ahab we may see by that which follows vers 4. But sought to the Lord God of his father and walked in his commandments and not after the doings of Israel Vers 6. And his heart was lifted up in the wayes of the Lord. That is he became zealous and very couragious in Gods cause and went forward with an high and magnanimous spirit without any basenesse fear or carnall respects Moreover he took away the high places and groves out of Judah The high places whereon the God of Israel was worshipped though contrary to his Law were not by Jehoshaphat taken away chap. 20.33 and therefore this must be meant of such high places and groves wherein they worshipped idol-gods These indeed Asa his father had taken away chap. 14.3 but it seems in the latter and declining dayes of Asa when he lay sick some of the people that lingred still after their former idolatry made use of the advantage of these times and did secretly set up their high places and groves again and these they were that Jehoshaphat after search made did now take away Vers 7. And in the third yeare of his reigne he sent to his princes c. to teach in the cities of Judah To see that they were taught We may not think that at other times the people of God did now live in the kingdome of Judah without any ordinary teaching but because he found that the people were in many places so inclined to idolatry as having set up their high places which his father Asa had pulled down these choice priests and Levites mentioned vers 8. were sent as visitours into the severall parts of his kingdome to see whether they were truely taught and by their own personall teaching both to confirm those that were rightly instructed and to convince those that were corrupt and to shew them how expressely the Law did forbid and threaten all idolatry whatsoever And with them these princes were sent to countenance and incourage them and happely to punish those that should oppose them or that should be found obstinate in their errours Vers 13. And the men of warre mighty men of valour were in Jerusalem That is his Generalls and captains and some companies of their souldiers still attended with them Vers 14. Adnah the chief and with him mighty men of valour three hundred thousand That is under his command Vers 16. Amasiah the sonne of Zichri who willingly offered himself unto the Lord. To wit to fight his battels some say as a Nazarite Vers 19. These waited on the king besides those whom the king put in the fenced cities throughout all Judah That is these captains before mentioned and some of their bands by course for it is not likely that so many hundred thousand did at one time attend on the kings person at Jerusalem Yea because the totall number of the souldiers here mentioned amounts to eleven hundred and threescore thousand and it seems not probable that Jehoshaphat would have been so affrighted with the multitude of the Moabites and Ammonites that came against him chap. 20.12 if he had had eleven hundred and threescore thousand trained men in his kingdome besides those wherewith his strong cities were manned Therefore some conceive it more likely that he had not all these at one time but successively the trained band of Judah being first under the command of Adnah and then Adnah being dead under the command of Jehohanan and so likewise the trained band of Benjamin under the command of Amasiah first then Eliada and then Jehozabad and were in the severall times of these Generalls sometimes more and sometimes lesse CHAP. XVIII Vers 1. NOw Jehoshaphat had riches and honour in abundance and joyned affinity with Ahab To wit by marrying his eldest sonne Joram to Athaliah Ahabs daughter chap. 21.6 and 2. Kings 8.18 Vers 2. And after certain years he went down to Ahab to Samaria To wit about the seventeenth yeare of his reigne See the notes for this chapter 1. Kings 22.1 c. CHAP. XIX Vers 2. ANd Jehu the sonne of Hanani the seer went out to meet him Who reproved Asa Jehoshaphats father see chap. 16.7 And said to king Jehoshaphat Shouldest thou help the ungodly and love them that hate the Lord That is oughtest thou thus to joyn thy self in such strict wayes of love and friendship with such a wicked idolatrous wretch such an enemy to God and all goodnesse as Ahab is In some cases to joyn in league with infidels and idolaters is not unlawfull Gen. 14.13 when it is done onely to uphold peace to maintain mutuall traffick or for the common defence of their countreys but otherwise unnecessarily as out of love and friendship to joyn with them and help them is doubtlesse unlawfull and so it had been now with Jehoshaphat Therefore is wrath upon thee from before the Lord. That is God is highly displeased with thee and hath determined to poure forth his displeasure upon thee and this might have respect to that invasion of the Moabites and Ammonites which followed not long after chap. 20.1 or happely to some dissension that began at present betwixt his sonnes the seeds of that horrid slaughter which his eldest sonne did afterwards make amongst them chap. 21.4 Vers 3. Neverthelesse there are good things found in thee c. This is added to intimate that because of this the Lord would deal gently with him and even in judgement remember mercy Vers 4. And he went out again c. and brought them back unto the Lord God of their fathers That is where he found any idolatry or any corruptions amongst the people he reduced them to the true worship of God and reformed what was out of order amongst them Vers 5. And he set judges in the land c. To wit where he found any wanting Vers 6. Ye judge not for man but for the Lord who is with you in the judgement That is whose person ye represent and who is present seeing all you do and accordingly ready to stand by you and defend you if you judge aright and to punish you if you deal unjustly Vers 8. In Jerusalem did Jehoshaphat set of the Levites and of the priests and of the chief of the fathers of Jerusalem c. See above vers 5. This is meant of the high senate or councel of the Sanhedrim in Jerusalem to which all appeals were made from inferiour courts and to which all causes of difficulty were referred both for ecclesiasticall and civill affairs and therefore it is said here that they were for the judgement of the Lord that is for ecclesiasticall causes concerning which God had determined in his law what should be done and for controversies to wit in causes merely civill See Deut. 17.8 9 10. Vers 10. And what cause soever shall come to you of your brethren that dwell in their cities between bloud and bloud between law and commandment c. That is where each party
32. Also we made ordinances for us to charge our selves yearely with the third part of a shekel for the service of the house of our God Vers 7. For the sonnes of Athaliah that wicked woman had broken up the house of God c. To promote the worship of Baalim they robbed the Temple and so there was not in the treasuries of the Temple any competent summe of money whereby the decayes thereof might be repaired Indeed the sonnes of Joram by Athaliah were all slain by the Arabians save onely Ahaziah chap. 21.17 But this might be done before that Vers 8. And at the kings commandment they made a chest The Levites being forbidden by Joash to meddle any more with the collection of the money because of their former neglect 2. Kings 12.7 And set it without the gate of the house of the Lord. To wit by the gate whereby they went out of the great court and on that side the gate where the altar stood 2. Kings 12.9 Vers 14. They brought the rest of the money before the king and Jehoiada whereof were made vessels for the house of the Lord c. See 2. Kings 12.13 Vers 16. And they buried him in the citie of David amongst the kings because he had done good in Israel both towards God and towards his house That is the house and family of David or rather the Temple the house of God Vers 17. Now after the death of Jehoiada came the princes of Judah and made obeysance to the king c. In the most fawning and flattering manner they presented themselves before him and withall petitioned him that every one might worship God as they pleased themselves namely in the high places after the manner of their fathers to wit because it was burthensome to go up from all places to the Temple or because every one desired to have his own proper place of devotion Now this request is implyed though not expressed in the following words then the king hearkned to them and they left the house of the Lord God of their fathers Vers 18. And wrath came upon Judah and Jerusalem for this their trespasse For Hazael king of Syria as it is related 2. Kings 12.17 invaded the land and having taken Gath addressed himself to Jerusalem having sufficient pretence for what he did if his ambition cared for pretence because the kings of Judah had formerly assisted the Israelites against the Syrians at Ramoth Gilead and so formidable to Joash was this approch of Hazael towards Jerusalem that he took all the hallowed things and all the gold that was found in the treasures of the Temple and in his own house and with that present purchased his peace Some conceive that this invasion of Hazael mentioned in the Kings is the same with that inrode of the Syrians spoken of vers 23. of this chapter but that cannot be for this was before the slaying of Zachariah vers 20. that after it vers 23. in this the matter was compounded without a battel in that a battel was fought to Joash his great losse vers 24. in this Hazael was present 2. Kings 12.11 in that the Syrians sent the spoil they took to their king at Damascus vers 23. And last of all in this the Syrians had great forces else Joash would not have been afraid of them in that they came with a small band of men vers 24. Vers 20. And the spirit of God came upon Zechariah the sonne of Jehoiada the priest c. It is a great question amongst Expositours whether this were that Zechariah of whom our Saviour spake Matth. 23.35 From the bloud of righteous Abel unto the bloud of Zacharias sonne of Barachias whom ye slew c. Most conceive it is and that because this Zechariah was slain by the Jews and that as is expressed in the following verse in the court of the house Lord nor do we reade in Scripture of any other Zechariah that was so slain for though this was the sonne of Jehoiada and that Zachariah of whom Christ speaks is expressely called there the sonne of Barachias yet to this it may be answered that Jehoiada was so called Barachias or that he is called Barachias which signifies the blessed of the Lord because he was in his time such a blessed instrument of so much good to the people of God and it may well be the drift of Christs words to shew that the bloud of all that were long ago slain should be charged upon that generation and so in that regard this Zechariah is joyned there with Abel But now others hold that it is not this Zechariah of whom our Saviour speaks there but that Zachariah which is last but one of the small Prophets that was raised up of God to encourage the people that were come back from Babylon to rebuild the Temple And indeed first because that Zachariah is expressely called the sonne of Barachiah Zach. 1.1 as it were purposely to distinguish him from this Zechariah the sonne of Jehoiada And secondly because the words of our Saviour seem rather to imply that all the bloud of Gods righteous servants slain in former times from the first to the last should be charged upon them and so Abel is mentioned as the first and Zachariah as the last I cannot see but that very probably it may be understood of that Zachariah and that he after the reedifying of the Temple flying to the altar for Sanctuary when the Jews were for some cause enraged against him was there slain as our Saviour saith between the Temple and the altar Vers 25. For they left him in great diseases To wit by reason of wounds received in the fight or some exquisite tortures which happely the Syrians had put him to His own servants conspired against him for the bloud of the sonnes of Jehoiada the priest c. Hereby it may appear that having slain Zechariah they slew also his brethren the sonnes of Jehoiada perhaps lest they should avenge his death yet some conceive that the plurall number is put for the singular sonnes for sonne as it is also in many other places CHAP. XXV Vers 1. AMaziah was twenty and five years old when he began to reigne c. To wit in the second yeare of Joash king of Israel See the notes for this chapter 2. Kings 14.1 c. Vers 13. But the souldiers of the army which Amaziah sent back that they should not go with him to battel fell upon the cities of Judah from Samaria even unto Beth-horon Beth-horon was one of the cities of Ephraim Josh 15.3 but because some of the Israelites cities had been taken by the kings of Judah in the warres betwixt those two kingdomes therefore it is here said that in their return from Samaria they fell upon the cities of Judah from Samaria to Beth-horon Vers 23. And Joash the king of Israel took Amaziah king of Judah the sonne of Joash the sonne of Jehoahaz c. That is the sonne of Ahaziah
for Ahaziah was also called Jehoahaz chap. 21.17 and 22.1 Vers 24. And he took all the gold and silver and all the vessels that were found in the house of God with Obed-Edom That is with the posterity of Obed-Edom See 1. Chron. 20.15 CHAP. XXVI Vers 1. THen all the people of Judah took Uzziah who was sixteen years old and made him king c. To wit in the seven and twentieth yeare of Jeroboam the second king of Israel 2. Kings 14.21 See the notes for this chapter 2. Kings 15.1 c. Vers 5. And he sought God in the dayes of Zechariah who had understanding in the visions of God That is who was a Prophet one that was accustomed to see the visions of God or else it is meant that he was one that had singular understanding in the writings of Moses and David and other the Prophets and servants of God that had written in former times and consequently an able instructour and councellour to Uzziah in those things that concerned the knowledge of God and of his Laws or that was skilfull to interpret the dreams and nightly visions of other men as Joseph and Daniel had Gen. 41.15 Dan. 1.17 and 2.19 Vers 9. Moreover Uzziah built towers in Jerusalem at the corner gate and at the valley gate c. It is likely that the repairing of that great breach which Joash king of Israel had made in the wall chap. 25.23 from the gate of Ephraim to the corner gate was the first occasion that put the king upon these buildings Vers 19. And while he was wroth with the priests the leprosie even rose up in his forehead See the 2. Kings 15.5 Though he were leprous happely all over his body yet it appeared in his face onely Before the priests in the house of the Lord from beside the incense altar For there standing he was stricken with the leprosie Vers 22. Now the rest of the acts of Uzziah first and last did Isaiah the prophet the sonne of Amos write We find nothing of his history in the prophesie of Isaiah which we have this therefore may relate to some part of the book of Kings written by Isaiah or some other history which he wrote that is not now extant CHAP. XXVII Vers 1. JOtham was twenty and five years old when he began to reigne and he reigned sixteen years c. See 2. Kings 16.2 c. and 15.33 Vers 2. And he did that which was right in the sight of the Lord according to all that his father Uzziah did That is he did that which was right but not with a perfect heart and therefore it follows in the next words to shew that yet he was not altogether so ill as his father that he entered not into the Temple to wit to offer incense and to incroach upon the priests office as his father did And the people did yet corruptly That is they sacrificed and burnt incense still in the high places 2. Kings 15.35 Vers 3. He built the high gate of the house of the Lord c. See 2. Kings 15.35 And on the wall of Ophel he built much This Ophel was a tower on the outside of the citie See chap. 35.15 Neh. 3.26.27 and 11.21 and was as is there noted the place where in those times the Nethinims dwelt CHAP. XXVIII Vers 1. AHaz was twenty years old when he began to reigne and he reigned sixteen years in Jerusalem c. See many severall notes for this chapter in 2. Kings 16.2 c. Vers 10. But are there not with you even with you sinnes against the Lord your God That is since God hath delivered the men of Judah into your hands because of their sinnes and that you cannot but know that you also have given the Lord as just cause to have punished you the consideration hereof should have moved you to shew them mercy and not to have exercised such horrible cruelty against them as you have done Vers 16. At that time did king Ahaz send unto the kings of Assyria to help him That is the king of Assyria that had many kings under him After that Rezin king of Syria and Pekah king of Israel had severally made inrodes into the land of Judah as is above related vers 5 6. c. and had made great spoil in the countrey not content with this they resolved to joyn their forces together and to go up against Ahaz again and besiege Jerusalem as is related 2. Kings 16.5 and this combination of these two kings it was accompanied with the losse he sustained at the same time by the Edomites and Philistines vers 17 18. that made him send to the king of Assyria for help of which see 2. Kings 16.7 Vers 19. For the Lord brought Judah low because of Ahaz king of Israel c. That is king of Judah See the note on chap 21.2 Vers 20. And Tilgath-pilneser king of Assyria came unto him and distressed him but strengthened him not It is manifest that this king of Assyria as on the behalf of Ahaz went up against Damascus and took it and slew Rezin 2. Kings 16.9 as likewise that at the same time he invaded the land of Israel and made great havock there 2. Kings 15.29 yet because Rezin and Pekah had raised the siege of Jerusalem as the prophet Isaiah had foretold Isaiah 7.4 Fear not neither be faint-hearted for the two tailes of these smoking fire-brands c. before the king of Assyria stirred forth to help him Rezin in his departure taking Elath which Uzzah the grandfather of Ahaz had wonne from the Syrians 2. Kings 16.6 And secondly because when he did come forth to his help though he did indeed sorely afflict both the Syrians and the Israelites yet he restored not to Ahaz any of the cities which his enemies had taken from him nor did him any other good in recompence of the great treasures which Ahaz had given him but perhaps did other wayes distresse him therefore it is here said he distressed him but helped him not As for that phrase he made Judah naked see the note Exod. 32.35 Vers 23. For he sacrificed to the gods of Damascus which smote him c. The occasion whereof was a journey he took to Damascus to meet with Tiglath-pilneser king of Assyria and to congratulate his vanquishing of Rezin for there he took up that resolution of sacrificing to the gods of Damascus which smote him to wit in that expedition of Rezin king of Damascus against Judah whereof mention is made before vers 5. and to that end sent the pattern of an altar he had seen there to Uriah the priest according to which he built an altar which was placed in the Temple and thereon did Ahaz sacrifice to these heathen gods 2. Kings 16.10 16. CHAP. XXIX Vers 1. HEzekiah began to reigne when he was five and twenty years old c. Viz. in the third yeare of Hoshea See the notes 2. Kings 18.1 2. Vers 3. He in
Vers 3. The children of Parosh c. That is the posterity of Parosh or rather the family whereof Parosh was the head or chief afterwards vers 21. many of the people are mentioned by the names of the cities where they had formerly dwelt as the children of Beth-lehem the children of Netophah c. but that the proper names here mentioned are not the names of cities but the names of men that were the heads of families is evident Neh. 10.14 where many of them are mentioned as the chief of the people that sealed the covenant Vers 5. The children of Arah seven hundred seventy and five Neh. 7.10 it is six hundred fifty two which must thus be reconciled that seven hundred seventy five as here is said gave up their names in Babylon that they would return but onely six hundred fifty two mentioned in Nehemiah came up into Judea the rest changing their minds or dying by the way and the like must be held concerning vers 8 27 28 33 42 60. Vers 6. Of the children of Jeshua and Joab two thousand eight hundred and twelve Neh. 7.11 the number is two thousand eight hundred and eighteen to wit because when they came up into Judea there were six more then had given up their names in Babylon the like must be held concerning vers 10 11 13 14 15 17 19 35 41 65. Vers 16. The children of Ater of Hezekiah ninety and eight That is whereas there were severall families descended of Ater of the children of Hezekiah who was the head of one of those families there were ninety and eight Vers 21. The children of Beth-lehem c. That is the children of those that were formerly inhabitants of Beth-lehem and so we must understand the following verses wherein there are any townes or cities mentioned Vers 25. The children of Kirjath-arim Chephirah c. Or Kiriath-jearim and Ceprah Neh. 7.29 Vers 29. The children of Nebo fifty and two Not Nebo in the tribe of Ruben but Nebo in the tribe of Judah called usually Nob and therefore Nehemiah calleth it the other Nebo Neh. 7.33 Vers 30. The children of Magbish an hundred fifty and six These are not mentioned at all in Nehemiah see above vers 5. Vers 43. The Nethinims See 1. Chron. 9.2 Vers 44. The children of Siaha Or Sia Neh. 7.47 Vers 55. The children of Solomons servants That is the strangers proselytes that were imployed by Solomon in the building of the Temple and having lived long amongst the children of Judah were now reckoned amongst them Vers 61. Which took a wife of the daughters of Barzillai the Gileadite and was called after their name Some conceive that Barzillai was a priest and these priests that married the daughters and heirs of the family were therefore called by that name but because they could not prove their genealogie were put from the priesthood Others conceive that these priests marrying into the noble family of Barzillai disregarding the honour of the priesthood because in the captivity where they were not imployed as priests in offering up sacrifices they had neither any profit nor honour by being priests did therefore chuse to be called after the family of their wives but now being returned to Judea and the priesthood growing into fame and request again these degenerate priests would fain have taken place among the priests of the Lord but not being now able to prove their genealogie they were amongst others put from the priesthood Vers 63. And the Tirshatha said unto them that they should not eat c. Tirshatha is a name of office as the commissary the governour or deputy of the king It is elsewhere given to Nehemiah Neh. 8.9 And Nehemiah which is the Tirshatha and therefore some think that this catalogue was taken by Nehemiah though it be set down here but because Nehemiah came out of Babylon so long after the Jewes came first thence therefore it is rather here meant of Zerubbabel who was now chief governour called also Sheshbazzar chap. 1.8 and whereas it is here said that these priests that could not prove their genealogie should not eat of the most holy things till there stood up a priest with Urim and with Thummim hereby it is manifest that the Urim and Thummim was either lost or burnt together with many other things when the Chaldees took Jerusalem and indeed however Zerubbabel hoped as it seemes by these words that they might by the providence of God he had again yet they were never found again the Lord thereby teaching the Church that the ceremonies were going and the Messias coming that salvation was not to be placed in the ordinances of Moses but that they were shortly to expect the true Urim and Thummim Christ Jesus the high priest of their profession Vers 64. The whole congregation together was fourty and two thousand three hundred and threescore That is both of those of Judah and Benjamin of whom the particular numbers are before punctually expressed and those of the other ten tribes who are not here mentioned If we summe up the particular numbers before set down they all amount but to twenty nine thousand eight hundred and eighteen which is above twelve thousand lesse then the totall summe here expressed and these no doubt were those of the other ten tribes that returned with their brethren of Judah and Benjamin 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 we no where reade of so many that were carryed into Babylon but it seems they multiplyed greatly in Babylon as formerly in Egypt Vers 65. And there were among them two hundred singing-men and singing-women These were such as were imployed amongst them in singing at their weddings and funerals and such other solemnities 2. Chron. 35.25 in Nehemiah 7.67 it is said there were of these two hundred forty five but for this see the note above vers 6. Vers 68. When they came to the house of the Lord which is at Jerusalem c. That is to the place where the Temple had stood Vers 70. So the priests and the Levites and some of the people c. That is some of the people dwelt in the cities to the priests and Levites assigned for their habitation CHAP. III. Vers 1. ANd when the seventh moneth was come c. That is when the seventh moneth approached for they began to offer burnt offerings on the first day of the moneth vers 6. From the first day of the seventh moneth began they to offer burnt offerings unto the Lord c. because there were many festivals by the law appointed to be kept on this moneth which were the first after their return out of Babylon to wit the feast of trumpets on the first day Levit. 23.24 the feast of expiation or day of attonement on the tenth day Levit. 23.27 and the feast of Tabernacles on the fifteenth day Levit. 23.34 and besides the first feast
prevail c. This they conclude for certain both because they might well think that Mordecai having thus gotten the start of him and being exalted above him would be revenged on him as favourites use to seek the ruine of those that were favourites before them because he had plotted to destroy both him and all his people and also because what they had observed formerly concerning Gods miraculous pleading for his people against all their enemies they saw now confirmed in this unexpected advancement of Mordecai and might thence well guesse that God was now making way to the mine of Haman Vers 14. And while they were yet talking with him came the kings chamberlains and hasted to bring Haman c. If Harbonah mentioned chap. 1.10 was one of these no marvell though afterwards he told Ahasuerus of the gallows that Haman had set up for Mordecai since he might perhaps then see them at this his going to fetch Haman to Esthers banquet CHAP. VII Vers 2. ANd the king said again to Esther on the second day at the banquet of wine c. See the note chap. 5.6 Vers 4. For we are sold I and my people to be destroyed c. She saith they were sold because as those things that are sold are delivered over to the will and pleasure of those to whom they were sold so were they delivered over to the power and pleasure of their enemies and withall because there was a summe of money proffered to the king even ten thousand talents of silver that they might be thus delivered into the power of their enemies that they might have free liberty to kill and destroy them But if we had been sold for bondmen and bondwomen I had held my tongue c. To wit because it would not have been so bad for them to be sold for bondmen as to have all their lives in an instant taken away without all hope of recovery and withall because by their sale and bondage some profit might have redounded to the king although indeed as she addes in the following words the losse of the king in his tributes would have been so great that nothing the enemy could have effected no not by selling us for bondslaves could possibly have countervailed the kings dammage but to be delivered up to be slain to our utter vaine and without any shew of profit to the king for the losse of so many usefull and loyall subjects would have been an irrecoverable losse this was most insufferable Vers 7. And the king arising from the banquet of wine in his wrath went into the palace garden As not able to endure the sight of Haman and therefore flinging away in a chase and so nettled with vexation and shame that he had so rashly suffered himself to be so abused that he knew not where to rest nor which way to turn himself and withall that he might by himself deliberate what was fit to be done in this case Vers 8. And Haman was fallen upon the bed where Esther was c. To wit the bed whereon she had sate at the feast for on the beds they used then to eat as is noted before chap. 1.6 The king returning out of the garden there was Haman fallen prostrate at the feet of the queen to make request for his life vers 7. yea and some adde that it was the custome of those times that those that came to fall down before great persons were wont to clasp their hands about their feet or knees as the good Shunamite did to the Prophet Elisha when she came to begge for her sonnes life 2. Kings 4.27 concerning which see the note there whereupon it was that the king brake forth into these following words of wrath and disdain will he force the queen also before me in the house not that he could think that Haman meant any such thing but onely to imply that he looked upon him as an impudent wretch that would almost dare to do any thing and that his servants might perceive that he meant they should carry him away as a person lothsome and abominable in his sight yea indeed it was just with God that he that had falsely accused the people of God to the king should now by the king be charged with that he never intended As the word went out of the kings mouth they covered Hamans face That is perceiving the kings mind they apprehended him as a condemned man and as the custome it seems was amongst the Persians they covered his face as one unworthy to behold the kings face or the light of the sunne and therefore sentenced to the darknesse of death whereto some conceive there is an allusion Job 9.24 The earth is given into the hand of the wicked he covereth the faces of the judges thereof c. and Isa 22.17 The Lord will carry thee away with a mighty captivitie and will surely cover thee Vers 9. And Harbonah one of the chamberlains said before the king c. See the note chap. 6.14 Vers 10. So they hanged Haman on the gallows he had prepared for Mordecai Which stood in Hamans house or court as before so verifying that Psal 7.15 16. but besides that we may judge the better of the Apochryphall additions of Esther it will be well to compare with this that which we find there chap. 16.18 For he that was the worker of these things is hanged as the gates of Sâ—sa with all his family CHAP. VIII Vers 1. ON that day did the king Ahasuerus give the house of Haman the Jews enemy unto Esther That is his house together with all his estate and goods whereof ere while he had so much boasted chap. 5.11 which being forfeited to the king were at his disposing to be bestowed on whomsoever it pleased him And Mordecai came before the king c. That is he was called and chosen to be one of his continuall houshold attendants and taken into his especiall favour yea happely one of those princes that saw the kings face that is that had alwayes free accesse into his presence chap. 1.14 and that because he acknowledged him now to be his kinsman by his queen Esther as the words following do plainly imply for Esther had told what he was to her Vers 2. And the king took off his ring which he had taken from Haman and gave it to Mordecai Some conceive that this was not that seal wherewith the king used to seal the decrees which were sent forth in his name which for that onely purpose say they he gave to Haman chap. 3.10 c. and therefore no doubt had it again after that decree was sealed and this they held because there was not any reason why that should be now given to Mordecai rather they judge that this was one of those rings which were usually given as a mark of honour to those that were the chief princes and counsellours of state about the king which having been formerly given to Haman was taken from him