that is the Lord shall rule the whole world and at the last day he shall judge all the inhabitants of the earth yea and that by the Messiah the Lord Christ his anointed King who though at first he shall live in a low and mean estate and condition yet when he hath finished the work of mans redemption he shall then be exalted above all principalities and powers and shall sit down at the right hand of his father all power shall be given him both in heaven and in earth he shall gather in his elect people among all nations govern them by his word and spirit and destroy all his and their enemies Thus I say it is generally thought by Interpreters that these words are a prophecie concerning Christ the Lords anointed yet in regard the kingdome afterward established amongst the Jews was a figure of the kingdome of Christ it may also be well understood of that Vers 11. And the child did minister unto the Lord before Eli the Priest This is repeated again vers 18. where it is also added that in his ministring before the Lord he was girded with a linen Ephod It is expressely said in the former chapter vers 24. that Samuel was carried by his parents to the Tabernacle and left there so soon as even he was weaned But we cannot possibly think that there was any service of the Tabernacle that at those years Samuel was able to do and therefore the meaning of this clause is onely that afterwards even whilest he was yet but a child de did such service in the Tabernacle as according to his years and strength he was capable of doing The Levites indeed did not enter upon the service of the Tabernacle till they were twentie five years old Levit. 8.24 But now Samuels case was extraordinary because by the speciall vow of a Nazarite he was even from his tender years consecrated to the service of the Lord and therefore we see even in his childhood he did wait upon the service of the Tabernacle to wit in such services as still by degrees he grew able to do as happely in locking and unlocking the doores of the Tabernacle in laying up and fetching out the vestments of the Priests and such like for that it was some ministerie in the Tabernacle that he was employed in is evident because vers 18. it is said that he wore a linen Ephod which was an holy garment in the doing of it We find not indeed in the law of Moses that there was any such linen Ephods appointed for the Levites but for the inferiour Priests onely the sonnes of Aaron Exod. 39.27 And they made coats of fine linen of woven work for Aaron and for his sonnes either therefore afterwards when the Tabernacle came to be settled in the land of Canaan it was ordered and that by divine authoritie that the Levites also should wear such linen Ephods when they attended upon the service of the Tabernacle or else Samuel was by speciall dispensation because of the Nazarites vow or some other reason appointed to wear this holy vestment which yet seems not so probable because it appears that this linen Ephod was so commonly worn by all that were employed in holy services that even David also when he danced before the Ark 2. Sam. 6.14 was girded with a linen Ephod However hereby I say it is clear that Samutl in his childhood and youth did attend upon the service of the Tabernacle in such services as he could then discharge and that before Eli the Priest that is according as he was ordered and directed by Eli who undertook the training of him up and upon whom he chiefly attended in the service he did Vers 12. Now the sonnes of Eli were sonnes of Belial they knew not the Lord. This is meant of the effectuall knowledge of faith so they knew not the Lord they had no lively knowledge nor apprehension of God They that have a floating knowledge in their brains of those things which they believe not in their hearts may be well said not to know that which by a speculative knowledge they understand well enough and so they that understand well enough those things which God hath revealed concerning himself either by his word or works if this their knowledge be not accompanied with faith and the fear of God and so though they know God yet they do not glorifie him as God Rom. 1.21 these men do not indeed know God they may say they know him but their own works may confute them for if they did indeed know him they would fear him and honour him as God They professe that they know God saith the Apostle concerning such men as these Tit. 1.16 but in their works they denie him being abominable and disobedient and unto every good work reprobate He that saith I know him saith S. John 1. John 2.4 and keepeth not his commandments is a liar and the truth is not in him and thus it is said here of the sonnes of Eli that they knew not the Lord Though they were Priests whose office it was to teach and instruct the people in the knowledge of God yet because they were wicked ungodly wretches sonnes of Belial concerning which expression see the note Deut 13.13 therefore they are said not to have known the Lord as upon the same ground the Prophet Hosea complained of the people of God in his time that there was no knowledge of God in the land Hos 4.1 And this is here inserted concerning the sonnes of Eli to intimate both the faith of Samuels parents in leaving him and also the singular grace of God in preserving him pure and incorrupt where there was such danger of infection by reason of these sonnes of Belial with whom he was to live Vers 13. The Priests servant came whilest the flesh was in seething with a flesh-hook of three teeth in his hand c. Concerning this flesh-hook see Exod. 27.3 The sinne of these sonnes of Eli here set forth was this first that not content with the breast and shoulder which onely were the Priests portion of the peace-offerings Levit. 7.31 32 33 34. they used to take out of that which was seething for the sacrifices as their customarie fees not having any Law of God for it all that their flesh-hook could take out and it is said that this they did not now and then but alwayes vers 14. So they did in Shiloh unto all the Israelites that came thither Again sometimes they would have this their overplus customarie portion before the flesh was seething that they might rost it yea before the fat was burnt directly against that Law Levit. 7.31 And the Priest shall burn the fat upon the altar but the breast shall be Aarons and his sonnes yea and perhaps before the fat was taken off which may be the reason why vers 29. they are said to have made themselves fat with the chiefest of the offerings Vers 18. But Samuel ministred before the Lord
of 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
by building this citie again as it were blot out the memoriall of this miraculous work For that Joshua pronounced this curse by Gods command is evident 1. Kings 16.34 In his dayes did Hiel the Bethelite build Jericho he laid the foundation thereof in Abiram his first-born and set up the gates thereof in his youngest sonne Segub according to the word of the Lord which he spake by Joshua the sonne of Nun. He shall lay the foundation thereof in his first-born and in his youngest sonne shall he set up the gates of it That is let it cost him the losse of all his children the first when he begins it the other as he goeth forward with the work and the last when he finisheth it For the hanging up the gates is counted as it were the finishing of a citie How this curse fell upon Hiel the Bethelite who in Ahabs reigne built this citie again is noted in the place before cited 1. Kings 16.34 CHAP. VII Vers 1. BVt the children of Israel committed a trespasse in the accursed thing That is one of the Israelites The people being considered conjunctim as one entire body that which was done by one of the members is here ascribed to the whole body of Israel For Achan the sonne of Carmi the sonne of Zabdi the sonne of Zerah of the tribe of Judah took of the accursed thing This Achan is also called Achar 1. Chron. 2.7 which signifieth a troubler whence he is called there Achar the troubler of Israel as likewise the place where he was stoned is called the valley of Achar that is of trouble vers 26. of this chapter Partly the better to evidence the certain truth of the historie and partly to implie the stain he brought upon his ancestours his genealogie is here set down to wit that Carmi was his father and so Zabdi who is also called Zimri 1. Chron. 2.6 his grandfather and Zerah or Zarah who was the sonne of Judah Gen. 38.30 was his great grandfather Indeed considering that Zerah was at least fourteen years old when he went with his father Judah and his grandfather Jacob into Egypt about the yeare of the world 2298. as by computation of years gathered from the historie of Moses may be made evident and that from their going down into Egypt unto the destruction of Jericho are usually reckoned at the least two hundred fiftie and six years it may well seem strange that in all this time there should be but foure generations Zerah the sonne of Judah being but the great grandfather of Achan But this doubt may well be satisfied by yielding that each of these that are mentioned were born in their fathers latter dayes For if Zerah begat Zabdi when he was seventie and one years old fiftie seven years after his going into Egypt in the yeare of the world 2355. and Zabdi begat Carmi at seventie years old in the yeare of the world 2425. and Carmi begat Achan also at seventie years old in the yeare of the world 2495. then was Achan at their coming out of Egypt nineteen years old and at the sacking of Jericho about fiftie nine or threescore And the anger of the Lord was kindled against the children of Israel To wit because Israel had sinned as it is said before And indeed as in the bodie we use to beat the back for any offence committed by the tongue so in bodies politick civill societies it is no wonder that God should lay upon any of the members temporall punishments for a sinne committed by another of that body especially if we consider that God may have alwayes just cause to punish any of his people for sinne in themselves though for the present he take occasion to strike for the sinne of another that men may learn to hate sinne the more which brings ruine upon more many times then the sinner himself and be the more studious to bring others to fear God as themselves do Vers 2. And Joshua sent men from Jericho to Ai which is besides Beth-aven on the east side of Beth-el c. This Ai in Gen. 12.8 is written Hai and Nehem. 11.31 Aijah It is said here to have been near both to Beth-el and Beth-aven Beth-el therefore was not farre from Beth-aven which signifieth the house of vanity or of a lie and in regard whereof it was that when Jeroboam had set up his idols in Beth-el by signification the house of God the prophets were wont to call it in contempt and scorn by the name of this neighbour town Beth-aven the house of vanity Hos 4.15 Though thou Israel play the harlot yet let not Judah offend and come not ye unto Gilgal neither go ye up to Beth-aven nor swear The Lord liveth 10.5 The inhabitants of Samaria shall fear because of the calves of Beth-aven Now to this Ai Joshua sent spies as before to Jericho yet these men were not to go into Ai as before into Jericho but into the countrey about â—t where they might view the passages and observe afarre off the strength and fortifications of the city Go up saith he view the countrey Vers 3. And they returned to Joshua and said unto him Let not all the people go up c. And thus by the confidence and resolution of these men and by their slighting of Ai as a place of no strength that might easily be taken by a few of the Israelites the Lord did secretly make way to that which he had purposed to do in the chastising of the Israelites for the sinne of Achan Doubtlesse the spies spake what they thought to wit that it was needlesse to carry up the whole host of Israel against so small a city as Ai was Let about two or three thousand go up say they and smite Ai and make not all the people to labour thither for they are but few But God had a further end in this which they knew not of namely that the Israelites might be smitten by the men of Ai whereas had all the armie of Israel gone up the inhabitants of Ai would not have dared to have sallied out and withall that this might be done but to a small company of the Israelites to speak of that the losse and dishonour might be the lesse And hence it was too that Joshua and the rest did so presently approve of this advice of the spies whenas otherwise much might have been said against it Vers 4. So there went up thither of the people about three thousand men and they fled before the men of Ai. Notwithstanding the men of Ai were doubtlesse as the rest of the inhabitants of Canaan greatly dejected with fear of the Israelites and the Israelites on the other side much imboldned with the late wonders God had wrought for them and particularly with the overthrow and destruction of Jericho and though they went not rashly against this city for he had sent spies beforehand to search out the passages and advantages of the countrey and whereas 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
Samson was followed on afterwards in the dayes of Eli Samuel and Saul for they never were after this in bondage to the Philistines till at length they were perfectly subdued by David Vers 6. A man of God came unto me and his countenance was like the countenance of an Angel of God very terrible That is his countenance was very venerable and full of reverend Majesty and such as wrought a kind of astonishment and fear in me Vers 7. For the child shall be a Nazarite to God from the womb to the day of his death Others that took upon them the vow of a Nazarite were onely such for a time namely so long as they had vowed to consecrate themselves unto the Lord in this strict way of singular holinesse which was therefore called the dayes of their separation see the notes Num. 6.3 4 5. But now Samson was in an extraordinary way separate to be a Nazarite to wit by the appointment and command of God and not by his own voluntary vow and therefore he was to be a Nazarite all his life from the womb to the day of his death and herein was Samson above other Nazarites a type of Christ who was from his first conception perfectly sanctified Luke 2.35 That holy thing which shall be born of thee saith the Angel to the virgin Mary shall be called the sonne of God and so continued all his dayes holy harmlesse undefiled and separate from sinners Heb. 7.26 and that to the end he might be the saviour of Gods people for the better manifestation whereof it was that God by his providence did so order it that he was though upon another occasion called a Nazarene Matht 2.23 And he came and dwelt in a city called Nazareth that it might be fulfilled which was spoken by the Prophets He shall be called a Nazarene Vers 10. And the woman made haste and ran and shewed her husband c. Knowing how earnestly her husband had prayed unto the Lord that he would again send that man of God to them that had at first brought her the tidings of her conception no sooner did she now see him again but as taking this to be an answer of his prayer and therefore not doubting but he would stay till she came back again and withall longing to make glad the heart of her husband she made haste and ran as the text saith to tell her husband of it Vers 16. Though thou detain me yet I will not eat of thy bread and if thou wilt offer a burnt-offering thou must offer it unto the Lord. Manoah had said in the foregoing verse I pray thee let us detain thee untill we shall have made ready a kid for thee now because those words may be meant especially as they are in the originall either his preparing a kid merely for him to eat or else for preparing a kid for a sacrifice to wit of a peace-offering for with such sacrifices they used to feast their friends after they had offered the fat unto the Lord accordingly the Angel of the Lord answers Manoah in these words for first he absolutely refuseth to eat of any provision that he should make ready for him Though thou detain me I will not eat of thy bread and this he saith not because Angels in those assumed bodies wherein they appear to men cannot eat for we see the contrary expressely affirmed concerning the Angels that appeared to Abraham when as yet they would not be known to be any other but men Gen. 18.8 He took butter and milk and the calf which he had distressed and set it before them and they did eat but because he now desired to lead on Manoah by degrees to apprehend him to be more then a man which as yet Manoah had not conceived and then secondly he addes and if thou wilt offer a burnt offering thou must offer it to the Lord wherein he intimates to Manoah that he vvould not have him think of providing a sacrifice that he might eat of it yet if he had a mind to offer a burnt offering he should approve of that onely he then gives him vvarning to take heed of having any other thought then to offer it to the Lord Jehovah onely As concerning the reason vvhy he gives him that expresse caveat that he should be sure that he did not think of offering his burnt offering to any but the Lord I conceive it to be onely because many of the Israelites did at this time vvorship the idol-gods of the heathens and therefore the Angel took this occasion to bid him to beware of that Many Expositours indeed conceive that the Angel that novv appeared to Manoah being a created Angel spake this purposely to beat off Manoah from thinking to offer any sacrifice to him and others that hold it was the Sonne of God that novv appeared to him understand these words as if he had said If you think of offering me a burnt offering you must offer it to me as the true God not as to a created angel but first because there is nothing said before whereby it may be gathered that Manoah intended to offer a sacrifice to the Angel and secondly because it is manifest that as yet he took him to be a man as himself was some prophet sent unto him from God as it follows in the next words Manoah knew not that he was an angel of the Lord I see not why we should think that the angel spake these words with respect to himself but rather to give him warning of the idolatrie that was then too rise in the land Vers 17. What is thy name that when thy sayings come to passe we may do thee honour That is that we may make report to others concerning this thy foretelling future things and so both we and they may esteem and honour thee as a prophet of the most high God This I conceive is chiefly intended though withall it may be meant of some bountifull reward wherewith by way of gratitude he meant to honour him that is to testifie their honourable and high esteem of him Vers 18. Why askest thou thus farre after my name seeing it is secret Or seeing it is wonderfull as it is in the margin of our Bibles for the word in the Originall signifieth both secret and wonderfull If we hold that this was a created angel that now appeared to Manoah there is no necessitie that we should thereupon make enquirie as many Papists have very busily done whether the holy angels in heaven have all of them their severall names whereby they are distinguished and known when the angels would impart any thing one to another concerning any particular angel For though there is no question to be made but the angels both can and do impart what they would make known both one to another and one concerning another yet because they do this not by words or vocall expressions but as spirits in a spirituall manner and such as we are not able to
conceive how is it possible that we should determine any thing concerning their names Sufficient it is for us to know that even in this regard the angel might well answer Manoah that his name was secret or wonderfull that is that it was a thing not to be revealed and therefore not to be enquired into or a thing too wonderfull for him to understand or that as the other angels so he also had no other name but this that he was one of those ministring spirits whom God did continually employ in the effecting of many wonderfull works for his people with respect whereto therefore it may well be that vers 19. it is expressely noted that the angel did wondrously But now granting what was formerly said that this angel of the Lord was the Sonne of God the great angel of the Covenant it must needs seem the lesse strange that he should tell Manoah that his name was secret and not to be searched into or wonderfull and incomprehensible and that because first as he is very God his name that is his essence or being is infinitely above our understanding it is a secret we must not prie into it is too wonderfull for us onely we know of him what by his word and works he hath been pleased to reveal to us and that is enough to astonish any man that will seriously ponder it with himself and secondly as he was appointed of God to be in our nature the mediatour between God and man there was nothing in him nor nothing that was to be done by him but was every way wonderfull whence it is that the prophet said of him His name shall be called wonderfull Isa 9.6 Vers 19. So Manoah took a kid with a meat-offering and offered it c. Neither the person sacrificing nor the place where they offered this sacrifice were warrantable by the law but the allowance of the angel vers 16. If thou wilt offer a burnt offering thou must offer it unto the Lord was warrant sufficient Vers 20. For it came to passe when the flame went up towards heaven from off the altar c. Because there is no mention made either of wood or of fire that was brought by Manoah for the offering of this sacrifice therefore many Expositours hold that by the ministerie of the angel there came fire out of the rock to consume the burnt offering as it was before in Gideons sacrifice chap. 6.21 But that cannot certainly be concluded from thence However it was doubtlesse the angels ascending up in the flame of the altar that was the principall miraculous work whereby the angel did discover what he was to Manoah and his wife and methinks too this is one of the strongest evidences to make it most probable that this angel was the Sonne of God and that because his going up to heaven in the flame of the sacrifice did most sweetly represent and shadow forth the office of Christ the great Angel of the covenant whose work it is to present all our services before God and to procure them to be graciously accepted of him Vers 22. And Manoah said unto his wife We shall surely die c. See the note chap. 6.22 Vers 23. But his wife said unto him If the Lord were pleased to kill us he would not have received a burnt offering c. By three severall arguments doth Manoahs wife comfort him first from Gods accepting of their sacrifice and that she takes for granted because the angel advised them to offer that their sacrifice vers 16. If thou wilt offer a burnt offering thou must offer it unto the Lord and secondly because he had made known Gods accepting of it both by that his miraculous ascending up to heaven in the flame of it whereby they might see that their sacrifice went up with him into the presence of God and also as Expositours generally conceive by causing fire miraculously to ascend out of the rock and consume the sacrifice as formerly in that of Gideons Judg. 6.21 The angel of the Lord put forth the end of the staff that was in his hand and touched the flesh and the unleavened cakes and there arose fire out of the rock consumed the flesh and the unleavened cakes secondly from those wonders God had shewed them neither saith she would he have shewed us all these things that is all these miraculous signes of Gods favour towards us to wit the strange burning of the sacrifice and ascending of the angel in the flame thereof and thirdly from his imparting those secrets to them concerning their child Nor saith she would he as at this time have told us such things as these that is neither would he thus beforehand in a time of such great distresse have told us such comfortable tidings concerning the birth and education of our child and the worthy service he should do for the deliverance of his Church and people Vers 24. And the child grew and the Lord blessed him That is he indued him with admirable strength of body courage of mind and all other gifts requisite for those worthy services God had appointed him to do Vers 25. And the spirit of the Lord began to move him at times in the camp of Dan c. The camp of Dan was either the place of Samsons dwelling so called by occasion of that which we find written concerning the expedition of the Danites against Laish which it seems was before the dayes of Samson chap. 18.11 12. And there went from thence of the familie of the Danites out of Zorah and out of Eshtaol six hundred men appointed with weapons of warre And they went up and pitched in Kiriath-jearim in Judah wherefore they call that place Mahaneh-Dan unto this day or else it may be meant of a camp which the Danites had formed at present in this place having raised an army to withstand the incursions of the Philistines who did sorely now oppresse them where Samson serving in his young years began to give proof of the noble acts he should afterwards do For the spirit of God began now and then at times to come upon him and to put him upon strange and admirable exploits even beyond the ordinary courage and strength of man CHAP. XIV Vers 1. ANd Samson went down to Timnath c. A citie that was at first in the lot of Judah Josh 15.57 and afterward was separated for the tribe of Dan Josh 19.43 but was often if not alwayes in the possession of the Philistines in the confines of whose land it stood and so now it seems it was Vers 2. I have seen a woman in Timnath of the daughters of the Philistines now therefore get her for me to wife It was unlawfull for any Israelite much more for a Nazarite to marry with a daughter of the Philistines Deut. 7.3 but it seems Samson did this not without a speciall warrant from God either by revelation or by a strong instinct of the spirit which he knew well
for they are foolishnesse unto him neither can he know them because they are spiritually discerned but he that is spirituall judgeth all things Vers 15. And it came to passe that on the seventh day they said unto Samsons wife Entice thy husband c. Two passages in this story make it evident that these men set the bride on work upon the fourth day to trie underhand if she could get the meaning of the riddle from him first because it is said vers 14. that they could not in three dayes expound the riddle which implyes that so long onely of themselves they tried to find it out and then began on the fourth day to take another course to wit to perswade his wife to get it from him secondly because it is said vers 17. that she wept before him the seven dayes while the feast lasted which shews that she began to presse her husband about this before the seventh day came The meaning therefore seems to be this that three dayes they assayed of their own heads to find out the meaning of the riddle but then beginning to suspect themselves on the fourth day they perswaded his wife to see if she could fish it out of him but when the seventh day came despairing to find it out of themselves they came again and by threatning speeches laboured to terrifie his wife that so she might be constrained to use all her skill to wring it from him entice thy husband say they that he may declare unto us the riddle lest we burn thee and thy fathers house with fire Indeed it is not likely that they durst have proceeded to such an outrage upon so weak and triviall a ground onely they speak this to scare the timerous woman that she might be the more importunate with her husband Vers 16. Behold I have not told it my father nor my mother and shall I tell it thee Though a wife be nearer to a man then his parents and therefore may expect from him more freedome in the communication of his secrets yet here Samson considers the reverence that was due to his parents and the long experience that he had of their faithfulnesse in both which respects there was more reason he should have told it them then her Vers 17. And she wept before him the seven dayes while the feast lasted This may be meant of the remainder of the seven dayes after his companions had set her to win it from him that from that time she wept to the end of the seven dayes yet it is likely that from the first out of her own desire to know it she was importunate with him See the note above vers 15. Vers 18. And he said unto them If ye had not plowed with my heifer ye had not found out my riddle These words If ye had not plowed with my heifer seems to implie some jealous thoughts in Samson of some secret and unchast dealing of the Philistines with his wife whom therefore in regard of her suspected wantonnesse he calls his heifer and if so it were with Samson no marvell though in his jealousie his spirit was stirred up with great indignation against them But however because by plowing the earth is opened and that discovered which was hidden before as in that regard a man may be said to dig for a secret so also to plow for it and so the meaning of these words may be onely this that if they had not by the help of his wise sought out and discovered the meaning of his riddle they had never found it out Vers 19. And he went down to Ashkelon and slew thirty men of them c. Some Expositours have sought what might be imagined concerning the cause why Samson passed over so many places where the Philistines dwelt and went to Ashkelon to fetch this spoil which was so farre off from Timnath as that there was there some solemne assembly of the Philistines held c. But it sufficeth us to know that by the Spirit of God he was carried thither and the cause being not expressed why should we enquire after it As for the spoil he took from the Philistines he there slew we must know that though they that took upon them the vow of a Nazarite onely for a time might not come at any dead body Numb 6.6 All the dayes he separateth himself unto the Lord he shall come at no dead body And if they were casually defiled by any such means they were anew to begin the dayes of their consecration yet those that were set apart of God to be perpetuall Nazarites were not it seems tyed to these things to wit because they could not alwayes avoid them And besides what Samson did he did by the speciall motion of Gods Spirit and therefore he made no scruple of taking the garments of these slain men which he gave to his companions and under them must be comprehended the sheets or shirts also mentioned in the bargain they made vers 12. And his anger was kindled and he went up to his fathers house In his anger leaving his wife behind him Vers 20. But Samsons wife was given to his companion whom he had used as his friend That is one of those his thirtie companions or bridemen mentioned vers 11. Some also adde that it was he that was chosen to be the first of the bridemen the next to the bridegroom himself who according to the custome of those times was called the bridegrooms friend to which custome they say the Baptist doth allude John 3.29 He that hath the bride is the bridegroom but the friend of the bridegroom which standeth and heareth him rejoyceth greatly because of the bridegrooms voice CHAP. XV. Vers 1. BVt it came to passe within a while after in the time of wheat harvest that Samson visited his wife with a kid c. The time is thus noted when Samson returned to his wife because afterward there is mention made of the burning of their corn in the fields partly cut down and partly standing and doubtlesse though Samson did really intend reconciliation with his wife and to that end carried a kid with him the better to expresse the love he bare her and the desire he had to be reconciled to her yet the Lord was pleased to incline his heart this way purposely that finding his wife given away to another man he might take that occasion to be revenged on the Philistines Vers 4. And Samson went and caught three hundred foxes and took firebrands c. It appears by many places of Scripture that there were great store of foxes in the land of Canaan for hence are those expressions Cant. 2.15 Take us the foxes the little foxes that spoil the vines and Psal 63.9 10. But those that seek my soul to destroy it they shall fall by the sword they shall be a portion for foxes and again Neh. 4.3 Even that which they build if a fox go up he shall even break down their stone wall
in the prison house that was according to the custome of those times for then it seems they would not suffer their prisoners to live idely but made them grind at the mill and thence is that expression where Babylons captivitie is threatned Isa 47.2 Take the milstones and grind meal uncover thy locks make bare the leg c. Yet withall it is likely they chuckered themselves to think what good use they should make herein of his great strength Vers 22. Howbeit the hair of his head began to grow again after he was shaven This shews that Samson was kept a good while in prison ere he was brought out to this their solemne festivitie and it is noted not as if his strength lay merely in the length of his hair but to implie his repentance the reassuming of his vow of the Nazarite which he had broken the recoverie of Gods former favour and the restoring of his former strength together with the signe of his reassumed vow his Nazarites hair Vers 23. Then the Lords of the Philistines gathered themselves together for to offer a great sacrifice unto Dagon their god This Dagon was an idol-god amongst the Philistines and his image was in the upper part like a man and in the nether part like a fish as many gather from 1. Sam. 5.4 concerning which see the note upon that place and that because happely the Philistines whose land lay altogether on the sea-coast did worship him as the god of the sea he had a temple in Ashdod 1. Sam. 5.4 And by this which is said here that all the lords of the Philistines met here together from all the severall lordships of their countrey to offer a great sacrifice to Dagon to wit for delivering Samson into their hands it seems he had another temple in Gaza too Vers 25. And they called for Samson out of the prison house and he made them sport To wit passively as being abused derided buffered and happely forced to run up and down that he might dash his head against the pillars yea and generally by suffering whatever such a poore blind prisoner can expect from enraged proud insulting enemies when they were now flushed with wine and good chear and herein was Samson also a type of Christ for thus did they sport themselves with our Saviour Matth. 26 67 68. Then did they spit in his face and buffeted him and others smote him with the palms of their hands Saying Prophecie unto us thou Christ who is he that smote thee and Matth. 27.29 And when they had platted a crown of thorns they put it upon his head and a reed in his right hand and they bowed the knee before him and mocked him saying Hail King of the Jews And they set him between the pillars To wit because there he might be most conveniently seen by the princes and people that were met together but withall by the secret providence of God this was so ordered that he might by thrusting away those pillars pull down the house upon the heads of the Philistines Vers 26. Suffer me that I may feel the pillars whereupon the house standeth that I may lean upon them This he spake to the lad that led him that the lad might think it was onely wearinesse partly through his continuall grinding at the mill and partly through their turmoyling him at present to make themselves sport that made him now desire to rest his hands upon the two pillars Vers 28. And strengthen me I pray thee onely this once O God that I may be at once avenged of the Philistines for my two eyes Thus by his calling upon God for help it was evident that he relyed not upon his grown hair but expected the renewing of his strength merely from God Neither did Samson by seeking to revenge his own wrong take Gods work out of his hand contrary to that precept Rom. 12.19 Avenge not your selves but rather give place to wrath for it is written Vengeance is mine and I will repay it saith the Lord and that because he was a publick person raised of God to punish those that wronged his people and besides what he did now it is likely he did it by the speciall instinct of Gods Spirit Vers 30. And Samson said Let me die with the Philistines and he bowed himself c. This is onely an expression of his contempt of death upon this consideration that he should execute such a remarkable judgement upon the Philistines His primary and direct intention was not such as is theirs that make away themselves but his direct aim was to destroy the Philistines onely he was content to lose his life in an action so advantageous to the people of God and whereby he should give such a deadly blow to their enemies which is expressed in the following words so that the dead which he slew at his death were mo then they that he slew in his life and herein doubtlesse he was a type of Christ who by death overcame death Heb. 2.14 And him that had the power of death which is the devil To which some adde also that dying thus with one hand reaching out to one pillar and the other to another and so bowing himself he did the more fitly shadow forth Christ dying with his hands stretched out upon the crosse John 19.30 When Jesus therefore had received the vineger he said It is finished and he bowed his head and gave up the ghost Vers 31. Then his brethren and all the house of his father came down and took him c. It is indeed strange that the Philistines should yield his body to his kindred to be buried by them But for this we must consider first that happely the Philistines did not know or would not acknowledge that this house fell by Samsons means but rather by some other casualty secondly that the power of the Philistines as also their pride and wrath against Gods people must needs by this fatall blow given to all their princes and so many of the people be much abated and pulled down so that this was no time to domineer over the Israelites or to provoke them by any harsh answer but rather to provide by all means for their own safety thirdly that the hearts of all men are in Gods hands Prov. 16.1 The preparations of the heart of man and the answer of the tongue is from the Lord who might therefore move them to yield Samsons body to his brethren as he did Pilate to yield to the like suit concerning Christ John 19.38 Joseph of Arimathea being a disciple of Jesus but secretly for fear of the Jews besought Pilate that he might take away the body of Jesus and Pilate gave him leave And he judged Israel twenty years See the note chap. 13. vers 1. CHAP. XVII Vers 1. ANd there was a man of mount Ephraim c. All the particular passages related from hence to the end of this book were certainly in the time of some of the forementioned
answered c. and her father his father in law in severall places Why Bethlehem from whence this Levite had his concubine is called Bethlehem-Judah See in the note chap. 17.7 Vers 2. And his concubine plaid the whore against him went away from him unto her fathers house c. It seems upon some discoverie of her whoredome or at least some suspition the Levite had of it there arose some quarrell betwixt him and his concubine and thereupon she left him and went home again to her fathers house who was too ready to entertain her The sad effects that followed upon this Levites taking a concubine makes it manifest that even in those times though it were an ordinary thing amongst all sorts of men even amongst the Levites to have concubines yet God was not pleased with it from the beginning it was not so saith our Saviour Matth. 19.8 Vers 3. And her husband arose and went after her to speak friendly unto her and to bring her again having his servant with him and a couple of asses To wit to carrie their provision and happely that both himself and his concubine if she would return with him might sometimes ease themselves by riding as occasion served Vers 11. Come I pray thee and let us turn in unto this citie of the Jebusites and lodge in it For though the children of Judah had taken from the Jebusites that part of Jebus that is Jerusalem which was in their tribe chap. 1.8 The children of Judah had fought against Jerusalem and had taken it and had smitten it with the edge of the sword yet out of that part which belonged to Benjamin on which side the Levite was now travelling the Jebusites were not wholly expelled chap. 1.21 The children of Benjamin did not drive out the inhabitants of Jerusalem but the Jebusites dwell in Jerusalem with the children of Benjamin unto this day Vers 14. And the sunne went down upon them when they were by Gibeah which belongeth to Benjamin There was a Gibeah in the tribe of Judah Josh 15.57 to distinguish this from that it is here called Gibeah which belongeth to Benjamin and else where Gibeah of Saul 1. Sam. 11.4 it is thought to be the same which Josh 21.17 is called Gebah which was a citie given to tho Priests the sonnes of Aaron Against which it makes nothing that here it is said vers 16. the men of the place were Benjamites for the priests did not dwell alone in such cities though they were the lords and owners of them Vers 15. And they turned aside thither to go in and to lodge in Gibeah Though it were a pious resolution in the Levite rather to chose to lodge in Gibeah then in Jebus and that because Jebus was a citie wherein the idolatrous and uncircumcised Jebusites dwelt yet this proved fatall both to him and his as the best counsell may have the worst successe and that because there is a secret over-ruling hand of God that may by this means bring about what he hath determined for the punishment of some other sinnes which we mind not Vers 16. And behold there came an old man from his work out of the field at even which was also of mount Ephraim Though he were an old man yet he followed his work in the field and that untill the even which is doubtlesse noted to his praise As for that last clause that he was also of mount Ephraim that no doubt is expressed to intimate that this amongst other things made the old man the readier to entertain the Levite when he heard him say vers 18. that he was of mount Ephraim too Vers 18. But I am now going to the house of the Lord. The Tabernacle at this time was in Shiloh Josh 18.1 and Shiloh was in the tribe of Ephraim either therefore there the Levites dwelling was or else he meant first to go to the house of the Lord to do his service there and then afterwards to passe forward on his journey homeward However it is probable that he mentions his going to the house of the Lord that he might know him to be a Levite Vers 22. Behold the men of the city certain sonnes of Belial beset the house round about c. A like fact to this we have formerly related concerning the Sodomites of which see the note Gen. 19.4 as for this term Sonnes of Belial see Deut. 13.13 Vers 24. Behold here is my daughter a mayden and his concubine them I will bring out now c. See the note Gen. 19.8 Vers 25. So the man took his concubine and brought her forth unto them and they knew her c. In the foregoing words it is said that when the old man the Levites host proffered these varlets his daughter a virgin and the Levites concubine thereby to take them off from that unnaturall uncleannesse wherewith they meant to satisfie their lust upon the Levite himself the men would not hearken to him yet when immediately by the Levites means his concubine was indeed brought out unto them and left amongst them they fell upon her and defiled her and that in such an outrageous barbarous manner that she died of it which was doubtlesse because having once an object for their lust in their power they could not forbear and so forgetting their former resolutions they laid hold on her and abused her in a most inhumane and execrable manner Vers 26. Then came the woman in the dawning of the day and fell down at the doore of the mans house c. That is she fell down dead at the doore of the mans house and there lay till break of day when her husband going forth to see what was become of her found her dead and thus though her husband had pardoned her whoredome yet God punished it and that too with her own sinne adulterie was her sinne and adulterie was her death she had dealt treacherously against her husband one would not satisfie her but she exposed her self to the lust of a stranger and now she was abused to death by the lusts of so many barbarous wretches whom she knew not that by so abusing her they murdered her Vers 27. And her hands were upon the threshold This is added to implie the reason of that which follows why the Levite spake to her to rise vers 28. And he said unto her Vp let us be going to wit because she lay in such a manner her hands laid upon the threshold under her head as if she had been asleep Vers 29. He took a knife and laid hold on his concubine and divided her together with her bones into twelve pieces and sent her into all the coasts of Israel That is to each of the twelve tribes a piece for to the tribe of Levi that was dispersed through all the land there was none sent and this was done that the fight of her dead limbs might affect them the more and stirre them up to be the more zealous for the punishment
former verse it is said they went up though in after times the Ark was a long while out of the Tabernacle yet in those dayes it was there in the house of God in Shiloh Vers 28. And Phinehas the sonne of Eleazar the sonne of Aaron stood before it in those dayes That is ministred before the Lord in the priests office Deut. 10.8 The Lord separated the tribe of Levi to bear the Ark of the covenant of the Lord to stand before the Lord and to minister unto him and enquired of the Lord by Urim and Thummim before the Ark in the behalf of the people And hereby it appears that this story of Israels warre with Benjamin did not fall out after Samsons death according as it is here set down in order of the Historie but long before for had Phinehas lived after Samson he had been well nigh foure hundred years old whereas in this time it was a rare thing to live till fourescore years Psal 90.10 The dayes of our years are threescore years and ten and if by reason of strength they be fourescore years yet is their strength labour and sorrow for it is soon cut off and we flie away Vers 29. And Israel set liers in wait round about Gibeah c. Though the last time the Israelites enquired of the Lord what they should do God had assured them that they should prevail against the Benjamites Go up for to morrow I will deliver them into thy hand yet were they never a whit lesse carefull to trie if by policie they could get any advantage against them and as may be gathered by severall passages in the following part of the chapter though the relation be somewhat intricate the course which they took seems to be this they divided their army into three parts one part was laid in ambush in the meadows of Gibeah vers 33. the other part was sent against Gibeah who were presently to flie before the Benjamites that they might draw them farre off from the citie vers 30 31. and the third was to stay in Baaltamar and to renew the battel when the Benjamites came thither pursuing the Israelites that fled before them Vers 30. And the children of Israel went up against the children of Benjamin c. That is that part of their army that was to make an assault upon the Benjamites and then presently to give back and flie See the foregoing note Vers 31. In the high wayes in which one goeth up to the house of God and the other in Gibeah in the field This surely was another Gibeah called Gibeah in the field to distinguish it from that Gibeah against which the Israelites now warred which stood on a hill happely it is the same which is called Gaba Josh 18.24 Vers 33. And all the men of Israel rose up out of their place and put themselves in array at Baal-tamar That is the main body of the army which stayed in that place to receive the Benjamites when they should follow on in the pursuit of the flying Israelites See the note vers 19. Vers 34. And there came against Gibeah ten thousand chosen men out of all Israel c. These ten thousand were I conceive the liers in wait mentioned vers 33. but yet that which follows and the battel was sore but they knew not that evil was near them must be meant of the battel betwixt the Israelites that set themselves in array in Baal-tamar vers 33. and the Benjamites that were fallen upon them as they came pursuing the Israelites who did purposely flie before them for these Benjamites they were that knew not that evil was near them but fought courageously till afterward they saw the smoke of the citie arise and then they fled before the Israelites as it is afterward more particularly described vers 38 c. Vers 35. And the Lord smote Benjamin before Israel Though they used now a stratagem which they used not before yet it was not thence that they prevailed but because the Lord was at peace with them and gave them the victorie And the children of Israel destroyed of the Benjamites that day twenty and five thousand and an hundred men To wit eighteen thousand in the fight vers 44. And there fell of Benjamin eighteen thousand men and five thousand which they gleaned in the high-wayes as they found them in the pursuit scattered here and there vers 45. and two thousand which they slew at Gidom vers 45. and the odde hundred which is not expressed in the particulars was slain it seems some in one place and some in another Vers 41. And when the men of Israel turned again the men of Benjamin were amazed This is added to clear that which was said vers 40. to wit how the Benjamites came to look back and see the flame of the citie the reason was that they were amazed to see the flying Israelites on a sudden turn head and renew the battel with such courage and violence and thereupon looking behind them saw their citie was taken and set on fire Vers 46. So that all which fell that day of Benjamin were twenty and five thousand c. There fell that day twenty five thousand one hundred See vers 35. And the children of Israel destroyed of the Benjamites that day twenty and five thousand and an hundred men but here the great number is onely expressed Vers 48. And the men of Israel turned again upon the children of Benjamin c. That is having slain all the Benjamites that were in arms for the defence of Gibeah together with all the inhabitants of the citie they then addressed themselves to take vengeance on the rest of the tribe of Benjamin because they also had a hand in the sending out men for the defence of Gibeah and herein proceeded with such fury and rage that they utterly destroyed both in town and citie where ever they came all that came to hand both man and beast that is they spared neither women nor children nor any living thing that came in their way and this they did either as judging that they were bound to deal with them as with those that were anathematized or devoted to destruction according to the direction which was given by the Lord concerning any citie that should set up idolatrie amongst them Deut. 13.15 16. Then thou shalt enquire and make search and ask diligently and behold if it be true and the thing certain that such abomination is wrought among you thou shalt surely smite the inhabitants of that city with the edge of the sword destroy it utterly and all that is therein and the cattel thereof with the edge of the sword or rather onely out of the fury and rage wherewith they were transported partly because it was such a horribe villanie which the Benjamites had undertaken to defend and partly because so many thousands of their own tribes had perished in this warre against the Benjamites concerning which see what is further noted in the
not bound thereto by the Law And the two sonnes of Eli Hophni and Phinehas the Priests of the Lord were there This Eli was at this time Judge of Israel the next after Samson chap. 4.18 He had judged Israel fourtie years and withall as it is generally thought by all Expositours he was high Priest too Indeed how he should come to be high Priest we cannot say For Aaron leaving two sonnes behind him Eleazar and Ithamar the high Priesthood was to have descended successively to the posteritie of Eleazar Aarons eldest sonne and accordingly we reade that Eleazar was high Priest after Aaron died Deut. 10.6 and after Eleazar died Phinehas Judg. 20.28 Now it is evident that Eli was of the posteritie of Ithamar Aarons second sonne because it appears that Abiathar who was deposed from being high Priest by Solomon was of the posteritie of Eli 1. Kings 2.27 and of Ahimelech who was the sonne of Abiathar it is expressely said 1. Chron. 24.3 that he was of the sonnes of Ithamar and how therefore the high Priesthood came to be transferred from the posteritie of Eleazar to Eli that was of the house of Ithamar cannot be cleared by any place of Scripture onely because it is said chap. 2.30 that God had promised Eli that his house and the house of his father should walk before him for ever thence some conclude that it was not without Gods appointment that the high Priesthood was removed to the house of Ithamar and that because the high Priests of Eleazars familie had some way provoked God by their evil wayes in the dayes of the former Judges As for Elies two sonnes Hophni and Phinenas it is expressely inserted here that they were then in Shiloh when Elkanah used yearly to go up thither to sacrifice to intimate thereby the wisdome and pietie of Elkanah who would not neglect his dutie in going up thither with his sacrifices according to the rule of Gods Law because of the horrible wickednesse of these wretches who were of chief sway amongst the Priests that attended the service of the Tabernacle no though others stumbled so at their lewdnesse that chap. 2.17 they abhorred the offering of the Lord yet Elkanah would not do so but went up yearly at the appointed feasts to the house of God though Hophni and Phinehas were there Vers 4. He gave to Peninnah his wife and to all her sonnes and daughters portions That is portions of the peace offerings which he offered to the Lord the fat onely of the peace-offerings was burnt upon the altar the right shoulder and the breast was given to the Priest and the remainder of the sacrifices were for the offerer to eat and those that belonged to him of this therefore Elkanah gave portions to Peninnah and her children according to the ancient manner of feasts of which see Gen. 43.34 Vers 5. But unto Hannah he gave a worthy portion for he loved Hannah c. Peninnah had a great share as having many children for she and her sonnes and her daughters had each of them severall portions whereas Hannah being but one was to have but a single portion But her husband therefore because he loved her dearly as being a gracious woman and withall of a meek and quiet melting disposition that she might not be discouraged took care that her one portion should be the larger and better a double portion as some read it and happely of the choice and best of the sacrifices Vers 6. And her adversary also provoked her sore c. This her adversary was Peninnah as indeed where one man contrary to the Ordinance of God hath two wives they must needs be adversaries as being corrivalls in his love and live in continuall variance one with the other and she provoked her sore to make her to fret because the Lord had shut up her wombe That is she provoked her purposely to make her vex and disquiet her self and that by upbraiding her with her barrennesse as an effect of the Lords displeasure Now this is added here as a second reason why Elkanah gave Hannah such a worthy portion It was not onely because of the singular love he bare to her but also because he saw that Peninnah vexed her and so he was the more carefull to comfort her and chear her up Vers 7. And as he did so yeare by yeare when she went up to the house of the Lord so she provoked her c. That is whereas Elkanah did this yearly to chear Hannah Peninnah was hereby rendred the more ready to vex her Now this petulancy of Peninnah in provoking Hannah by upbraiding her with her barrennes is hereby much aggravated that she did not forbear at those times when they went up to pray and offer sacrifices to the Lord. See Mat. 5. And withall it implies that she upbraided her with the fruitlessenes of her seeking to God so earnestly at those times for a child Vers 9. So Hannah rose up after they had eaten in Shiloh and after they had drunk That is after Elkanah and his family had eaten and drunk together with whom Hannah sat It may be indeed that Hannah upon her husbands words vers 8. did eat a little yet it is most probable that she did neither eat nor drink for besides what she said afterward to Eli vers 15. I have drunk neither wine nor strong drink it seems to have been against the expresse letter of the Law for any body to partake of these holy feasts whilst they were in sadnesse and heavinesse of spirit Deut. 12.7 And there you shall eat before the Lord your God and ye shall rejoyce in all that ye put your hand unto ye and your housholds Levit. 10.19 And Aaron said unto Moses Behold this day have they offered their sinne offerings and their burnt offerings before the Lord and such things have befallen me and if I had eaten the sinne offering to day should it have been accepted in the sight of the Lord Now Eli the Priest sat upon a seat by a post of the Temple of the Lord. That is of the Tabernacle for as Solomons Temple is sometimes called a Tabernacle Jer. 10.20 My Tabernacle is spoyled and all my cords are broken so the Tabernacle is here called the Temple of the Lord. But yet it seems too that the Tabernacle was at this time within some house built for that purpose in Shiloh and hence there is mention here of a seat by a post where Eli sat and afterwards of doores chap. 3.15 And Samuel lay untill the morning and opened the doores of the house of the Lord whereas the Tabernacle had neither gates nor posts nor seats before it but onely a vail that was hung up at the entring into it Exod. 26.36 Vers 11. And she vowed a vow and said c. To wit as it followeth afterwards that if the Lord would give her a man-child she would give him unto the Lord all the dayes of his life and that he should be
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
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
king his master and standing out in rebellion against him And secondly for giving entertainment to fugitive servants that were run away from their Lords and masters Vers 13. And David said unto his men Gird you on every man his sword As having vowed to go immediately to Nabals house and there utterly to destroy both Nabal and his family for so much is afterwards expressed ver 21 21. Indeed this was a bloudy and unlawfull vow as himself afterwards confessed for it belonged not to him to revenge himself upon those that had wronged him and besides Nabals churlishnes and base covetousnesse were not sins to be punished with death much lesse were his innocent family to be slain for his offence But David was now in a fury and rage even he that could with such wonderfull patience endure all the wrongs that Saul had done him could not now over-master his passions but being exceedingly enflamed with wrath nothing would satisfie him but the death of Nabal and all his family Vers 20. She came down by the covert of the hill and behold David and his men came down against her c. That is she came down in a hollow way wherein by reason of the covert of the hills she could neither see David and his men coming down on the hill right against her nor could they see her and so they discovered not one another till they met together Vers 22. So more also do God unto the enemies of David if I leave of all that pertain to him c. That is let the Lord deal with mine enemies as I shall be constant in performing what I have resolved on not to leave any alive that belong to Nabal by the morning light to wit either by prospering them if I do it not or by destroying them together with Nabal if I do it According to the ordinary manner of using this form of imprecation the curse should have been wished upon himself So and more also do God unto me if I leave c. as we see Ruth 1.17 concerning which see the note there But naturally men are loth to pronounce a curse upon themselves which happely caused David rather in the imprecation to mention his enemies as we see in these times what strange expressions in their execrations some men will use even out of a naturall lothnesse to curse themselves Would I might never swear As I hope to be saved c. but by this means Davids speech is somewhat confusedly intricate and his meaning not so clearly expressed as for that expression any that pâ—sseth against the wall thereby he meant that he would not leave so much as a dog of all that he had or else it is meant of all the males in his family both men and children but most Expositours understand it according to the first exposition because Davids saying that the Lord had kept him back from hurting Abigail vers 34. doth plainly imply that he resolved to kill both males and females Vers 24. Vpon me my Lord upon me let this iniquity be Thus by desiring that his displeasure might fall upon none but her whose innocencie and solicitous care to satisfie his desires he might clearly see she doth in a sweet and elegant manner seek to save her whole family from the revenge he had resolved upon for her innocencie and simplicity she knew would secure her that he would not punish her that had not deserved it Vers 25. For as his name is so is he Nabal is his name and folly is with him Herein she would imply that he was not worthy of Davids anger and therefore not to be regarded for wisemen alwayes judge the contempt and reproches of children and fools not worth the minding Vers 26. Seeing the Lord hath withholden thee from coming to shed bloud and from avenging thy self That is seeing God by his providence hath sent me forth to stay thee from seeking thine own revenge which she puts him in mind of as a strong inducement to appease his wrath Now let thy enemies and they that seek evil to my Lord be as Nabal that is thou giving over thine own quarrell may all thine enemies be as vild and hatefull to God and man as weak and unable to hurt thee and as sure to be punished by the hand of God as Nabal is or as thou didst intend Nabal should have been So that one principall thing implyed in these words I conceive is this that if David would commit his cause to God and not take revenge on Nabal himself then God would certainly do it for him as we see indeed it fell out vers 38. when God struck him with sudden death Vers 27. This blessing which thy handmaid hath brought unto my Lord let it even be given unto the young men Herein she modestly extenuates the worth of her gift as noâ— being a present good enough for David onely she desires he would accept them and bestow them amongst his followers Vers 28. For the Lord will certainly make my Lord a sure house because my Lord fighteth the battels of the Lord c. That is the battel 's undertaken by warrant from the Lord and in the just defence of the Lords own cause and people but why is this added concerning the prosperous estate to which the Lord would raise David Surely that having laid this ground she might thence inferre what she addes afterwards vers 30.31 to wit what an advantage it would then be to him not to have his conscience rising upon him for shedding innocent bloud as it would doubtlesse if he should seek to revenge himself as he had determined Vers 29. Yet a man is risen to pursue thee and seek thy soul but the soul of my Lord shall be bound in the bundle of life with the Lord thy God That is the Lord shall make precious account of thy life and shall carefully preserve it because men are wont to bind up those things in bundles which they are carefull to keep and so lay them up charily where no body may meddle with them hence is this expression concerning the provident care of God over David for the preservation of his life The soul of my Lord shall be bound in the bundle of life with the Lord thy God he was but a man as great as he was that sought to cut him off and that mans rage must needs be vain that seeks to destroy him whom the Lord God hath undertaken to preserve Vers 31. This shall be no grief unto thee nor offence of heart unto my Lord c. That is thou shalt not have this to trouble thee That thou hast shed bloud causelesse c. and so withall she implies that if he did go on in his vow this would be hereafter a continuall vexation to him and deprive him of all the comfort he might otherwise enjoy in the great good that God would do for him Then remember thine handmaid That is remember that which I have said and think of
me accordingly Vers 37. His heart died within him and he became as a stone That is he fell as it were into a swoun and so there he lay like a stock or stone for ten dayes together the very thinking how near he was to death upon his wives relation made his heart to die within him Vers 39. And wen David heard that Nabal was dead he said Blessed be the Lord c. Though he rejoyced not in the evil that was fallen upon Nabal yet he could not but rejoyce in the manifestation of Gods justice upon him in his behalf and in seeing that the Lord had pleaded his cause against him And David sent and communed with Abigail to take her to him to wife David would rather send then go himself that she might the more freely either grant or denie his suit and that it might be the more evident that he took her not by force and violence Vers 41. Behold let thine handmaid be a servant to wash the feet of the servants of my Lord. Herein was the faith of Abigail discovered who could think so honourably of David when he lived in such a persecuted estate and despised condition Vers 43. David also took Ahinoam of Jezreel A town in Judah Josh 15.56 Vers 44. But Saul had given Michal his daughter Davids wife to Phalti c. This Phalti of Gallim a place in the tribe of Benjamin â—aâ— 10.30 is also called Phaltiel 2 Sam. 3.15 to whom Saul gave Michal Davids wife not onely out of hatred and malice against David but also out of policy as he thought that the title of having his daughter to wife might not be any furtherance to him in climbing to the kingdome CHAP. XXVI Vers 1. ANd the Ziphites came unto Saul to Gibeah saying Doth not David hide himself c. Though David had been once before in great danger in these parts the Ziphites discovering him to Saul and seeking to intrap him yet hither he was come again from the wildernesse of Paran chap. 25.1 and good reason might be given for it For it might be occasioned by his marriage with Abigail whose estate lay in these parts and again his hope that Saul would keep his covenant and oath chap. 24. might encourage him the rather because since that for a time he had now been quiet but he found his enemies as violent as ever Indeed if David should come to the crown the Ziphites might well fear theâ— former treachery would be remembred and therefore it stood them upon to seek Davids ruine if by any means they could Vers 3. David abode in the wildernesse and he saw that Saul came after him c. But why is it said in the very next words vers 4. That he sent forth spies and so understood that Saul was come in very deed I answer that these first words are meant onely of some notice that David had of Sauls coming of the certainty whereof he was not at first fully satisfied and so sending out scouts to see if it were true was by them fully informed that it was so indeed Vers 6. Then answered David and said to Ahimelech the Hittite and to Abishai the sonne of Zeruiah brother to Joab saying Who will go down with me c. The two Captains whom he desired to go with him to Sauls camp were Ahimelech called the Hittite either because he was so by birth though in Religion he was an Israelite or else because though he was an Israelite by birth yet he lived among the Hittites and Abishai the sonne of Zeruiah Davids sister 1. Chron. 2.15.16 and therefore it is that she the mother is still mentioned and not the father who was perhaps of meaner descent at least not of so great a family David having before closely approached Sauls camp alone by himself as is before noted vers 5. and finding them all fast asleep being carried no doubt also by a speciall instinct of the spirit of God he resolved once more to manifest his fidelity to Saul and therefore demanded of these his followers which of them would venture to go with him into the camp to Saul where he had found all the Army securely sleeping Vers 8. Then said Abishai to David God hath delivered thine 〈◊〉 thine hand this day c. Davids sparing Saul in the like case formerly haâ— done no good upon him and besides the Lords proffering him the like opportunitie 〈◊〉 second time seemed to Abishai a manifest declaration of Gods will that he wouâ— have him cut off Saul and therefore though he rejected this motion before 〈◊〉 Abishai hoped he would hearken to it now and therefore again pressed him 〈…〉 might be done Vers 10. The Lord shall smite him or his day shall come c. That 〈…〉 God should strike him with sudden death or he should die his naturall 〈…〉 other men die by sicknesse or old age or he should come to his end by some casualty as by being slain in battel c. Vers 11. Take thou now the spear that is at his bolster and the cruse of water c. Which stood happely by him for the quenching of his thirst or else to wash with for some conceive that in those hot countreys they used to wash sometimes in the night especially if any pollution had befallen them Vers 14. Then Abner answered and said Who art thou that criest to the king That is say some to the disturbance of the king in his rest But I rather think that though it be onely expressed in the foregoing words that David cried to the people and to Abner yet he mentioned also the king at least so farre as to ask Who is there about the king whereupon Abner answered thus Who art thou that criest to the king Vers 19. If the Lord have stirred thee up against me let him accept an offering Some understand this as if David had said that in case it were manifest that it were of the Lord onely that Saul was stirred up against him he for his part would most willingly yield himself to the triall of justice that he might if he had offended undergo deserved punishment and so this might be accepted of the Lord as a sacrifice well-pleasing in his sight But there is another exposition given by others which is plainer and seems more clearly to be gathered from the text to wit that David desires that the Lord might be appeased by sacrifices if really it were of him that Saul was stirred up against David and of no body else David considered that perhaps no enemy urged Saul to these courses but that it was of God to wit by letting loose the evil spirit upon him 2. Sam. 24.1 and that herein the Lord might have respect both to the sinne of David and Saul why then saith David if the case be so let us both labour to make our peace with God let us offer up sacrifices that may be acceptable in his sight humbly acknowledging our offences and calling to
him against David what would they have done for Jonathan so brave and hopefull a Prince had he out-lived his father As for Abinadab here named he is also called Ishui chap. 14.4 and Ishbosheth Sauls fourth sonne it seems was left at home perhaps to take care of the government of the kingdome in Sauls absence for God intended by him further to try the faith and patience of David Vers 3. And the battel went sore against Saul and the archers hit him c. Saul therefore fell not at the first onset but for his greater terrour and sorer punishment first he saw the army routed and his sons together with many of the people slain then at last he was wounded and pursued so closely that there was no hope of escape Vers 4. Draw out thy sword thrust me through therewith lest these uncircumcised come and thrust me through Thus at the very houre of his death yea when he was ready to lay violent hands upon himself Saul could despise the Philistines and speak reprochfully of them and that because they were uncircumcised and consequently none of Gods peculiar people as he was whereas being such a wicked wretch his condition was the worse because he was circumcised and one of Gods peculiar people No Philistine could be so bad as he in this regard Vers 4. Therefore Saul took a sword and fell upon it And thus with the sword he had drawn against David he slew himself the Lord in his just judgement giving him over to this desperate impatience whereupon it is said that the Lord slew him 1. Chron. 10.14 and enquired not of the Lord therefore he slew him c. Vers 6. So Saul died and his three sonnes and his armour-bearer and all his men c. That is not all his souldiers for many of them fled and escaped but all his houshold servants and those perhaps too that were the guard of his body Vers 7. They forsook the cities and fled and the Philistines came and dwelt in them That is some of the men of Israel the inhabitants of some cities on the other side of the valley to wit the valley where this battel was fought and on the other side of Jordan fled out of their cities upon this defeat and so the Philistines came and dwelt in their room Whereby I conceive is meant that at the present they did pursue their victory for a time and pursuing it took those weaker towns out of which the inhabitants were fled for fear and then left garrisons in them for it is not likely that presently they removed colonies of the Philistines to dwell there Vers 9. And they cut off his head and stript off his armour As David had done to Goliath chap. 17.54 and 21.9 Vers 10. And they fastened his body to the wall of Bethshan His head they put in the temple of Dagon 1. Chron. 10.10 but his body and the bodies of his sonnes also vers 12. they fastened to the wall of Bethshan that is to a wall in the street of Bethshan 2. Sam. 21.12 a town that belonged to the lot of Manasseh though not yet recovered from the Philistines called also Bethshean Judg. 1.27 Vers 11. And when the inhabitants of Jabesh-Gilead heard of that which the Philistines had done to Saul c. As being thankfully mindfull of that which Saul had done for them 1. Sam. 11. when he came and helped them against the king of the Ammonites that had besieged their citie and besides no doubt the Lord intended a little hereby to revive the dead hearts of the poore distressed Israelites Vers 12. And took the body of Saul and the bodies of his sonnes from the wall of Bethshan and came to Jabesh and burnt them there This was not the ordinary use of the Israelites and therefore two reasons are given for this by Expositours 1. That it was because the flesh was now corrupt and putrified 2. Lest the Philistines should again get their bodies into their power Vers 13. And they took their bones and buried them under a tree at Jabesh and fasted seven dayes The flesh being burnt from off their bones they gathered up their bones which would not be so soon burnt as the flesh was and buried them solemnly in Jabesh and there they continued till toward the end of Davids reigne when he took up their bones and buried them in the sepulchre of Kish the father of Saul 2. Sam. 21.12 c. As for their fasting seven dayes to wit till the evening of each day when they had thus buried the bones of Saul and his sonnes that was done doubtlesse not onely by way of bewayling the death of Saul and his sonnes but also especially that they might seek unto God in the behalf of the whole land and people of God who were now in a sad condition by reason of this great defeat which the Philistines had given them Nor is it necessary that we should think that they did neither eat nor drink all these seven dayes some masters of Physick have concluded that it must needs be mortall to be without all nourishment for seven daies together rather we may think that they afflicted themselves with fasting for seven dayes together onely taking still at night some small refreshing and yet indeed in those east countreys they will far longer endure fasting then we can do in theâ— paâ— ANNOTATIONS Upon the second book of SAMUEL Otherwise called The second book of KINGS CHAP. I. NOw it came to passe after the death of Saul when David was returned from the slaughter of the Amalekites c. This book containeth the history of Davids reigne who was chosen of God to succeed Saul in the kingdome yet because hereby is shown the accomplishment of Samuels prophecy concerning the kingdom of David therefore it is called The second book of Samuel And the first thing here related is how the tidings of the death of Saul and his sonnes were first brought unto David whilest he was yet in Ziklag David was lately returned thither from the slaughter of the Amalekites and had been preparing and sending away presents to his friends in Judah of the spoil he had taken from them when behold on a sudden their great joy was damped with the sad tidings of the overthrow of Gods people the death of Saul and his sonnes even Jonathan amongst the rest the dearly beloved friend of David And thus though a way was opened for David to come to the crown yet it was by a sad calamitie that must needs allay his comfort therein with a great deal of sorrow Vers 2. A man came out of the camp with his clothes rent and earth upon his head See the notes Gen. 37.29 and Josh 7.6 Vers 4. And David said unto him How went the matter I pray thee tell me This eagernesse of David to know what had passed betwixt the armies of the Israelites and the Philistines that had invaded their land discovered plainly how solicitous he
infamous thing Hos 9.10 They went to Baal-peor and separated themselves unto that shame Vers 5. Who lay on his bed at noon Though it be not simply evil to lie on a bed at noon yet considering that the Scripture sets forth Ishbosheth in other things to be a man of a slothfull and dull spirit not active in any thing but leaving all to Abners disposing we may justly think that it is purposely noted here as the just reward of his idlenesse and sloth that as he slept away his time so he dyed at last sleeping Vers 6. And they came thither into the midst of the house as though they would have fetched wheat c. The meaning of this is either that they came in the disguise and habite of countreymen or merchants that came to buy wheat or of porters that came to fetch away wheat that was bought or else rather that being known Captains of Ishbosheths bands under a colour that they came to fetch corn for the souldiers or for themselves for the souldiers in those times had usually their pay in corn they had free accesse into the house and so went in where he lay and slew him and that by smiting him under the fifth rib of which see the note chap. 2.23 and this doubtlesse they did hoping that David would reward them for it for though David seemed greatly to take to heart the death of Abner and to be highly displeased with Joab for it yet because he did not punish him these captains perhaps concluded that David was well enough pleased with it though he would not be known of it and so he would be with them too if they should kill Ishbosheth and hereby it is likely they encouraged themselves in this treacherous villany against their Lord and Master Vers 11. How much more when wicked men have slain a righteous person That is in respect of them which conspired against him he had deserved well of them and for them therefore thus treacherously to slay him in his own house upon his bed when he thought of no danger was a villany that did farre more justly deserve death and the rather too because they durst do this notwithstanding David had so severely punished him that pretended he had slain Saul Vers 12. And they slew them and cut off their hands and their feet and hanged them up over the pool in Hebron To wit that all men might see how much David abhorred this fact of theirs and how farre he was from knowing any thing of it or giving the least encouragement to them that did it CHAP. V. Vers 1. THen came all the tribes of Israel to David unto Hebron c. That is many of all the tribes of Israel in the name of the rest not onely the elders and heads of each tribe as is expressed vers 3. So all the elders of Israel came to the king to Hebron but multitudes also of the people that bare arms as is more largely expressed 1. Chron. 12.23 where it is particularly expressed how many thousands of each tribe there came as likewise how they were there with David three dayes eating and drinking and making merry together vers 39.40 For saith the text their brethren had prepared for them and there was joy in Israel And indeed though the greatest part of these tribes had for seven years stood out against David for Ishbosheth and the house of Saul yet because now at last they were not subdued by the sword and forced to submit but came in freely of their own accord God enclining their hearts thereto even this submission of theirs did also shadow forth the willing submission of believers to Christs sceptre and government as is noted before concerning the men of Judahs taking David to be their king chap. 2.4 as likewise Davids free accepting of these did shadow forth Christs gratious acceptance of those that do at length come in and submit to him and that he never will cast off any for their former obstinacy and rejecting of grace Behold we are thy bone and thy flesh That is Israelites as thou art Herein they might imply their hope that in this regard he would receive them into his favour though they had hitherto sided with the house of Saul against him but doubtlesse they principally alledged this as one of the main motives that now induced them to accept of him for their king to wit because though he were not of any of their tribes yet he was an Israelite and the law enjoyned them onely to this that their king should be one from amongst their brethren Deut. 17.15 Thou shalt in any wise set him king over thee whom the Lord thy God shall choose One from among thy brethren shalt thou set king over thee thou mayest not set a king over thee which is not thy brother and seeing the hand of God was so evidently with him why therefore should they oppose him and indeed this also brings in all believers to stoop willingly as was prophesied Psalme 110.3 to the sceptre of Christ Ephes 5.29 30. For no man ever yet hated his own flesh but nourisheth it and cherisheth it even as the Lord the Church For we are members of his body of his flesh and his bones and Heb. 2.14 16 17. Forasmuch therefore as the children are partakers of flesh and bloud he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil For verily he took not on him the nature of angels but took on him the seed of Abraham Wherefore in all things it behoveth him to be made like unto his brethren that he might be made a mercifull and faithfull high priest in things pertaining to God to make reconciliation for the sinnes of the people Vers 2. Also in times past when Saul was king over us thou wast he that leadest out and broughtest in Israel c. That is thou wert our captain that 〈◊〉 lead forth our armies and bring them back again Two other reasons are here alledged by the Israelites whereby they were now moved to come in and submit themselves to Davids government The first is that they considered how well David had deserved at their hands and that indeed during Sauls reigne he had been their chiefest support and defence under God against their enemies and the other is that God had by Samuel appointed him to rule over them and they were bound by the law of God to take a king of his choosing Deut. 17.15 Thou shalt in any wise set him king over thee whom the Lord thy God shall choose ◠and this they alledge as the chief motive in the following words And the Lord said to thee Thou shalt feed my people Israel that is as a shepherd provides for his flock so must thou provide for my people and thou shalt be a captain over Israel and indeed this is the chief reason too that brings men to submit to
went out after him Joabs men and the Cherethites and the Pelethites and all the mighty men and they went out of Jerusalem to pursue after Sheba the sonne of Bichri and 1. Kings 1.38.44 So Zadok the Priest and Nathan the Prophet and Benaiah the sonne of Jehoiada and the Cherethites and the Pelethites went down and caused king Solomon to ride upon King Davids mule but why were they so called Some derive their names from certain Hebrew words which may imply that the Cherethites were the kings executioners that did cut off malefactours and the Pelethites were excellent men and chosen to defend his person but because we find that the Philistines were called Cherethites 1. Sam. 30.14 We made an invasion upon the South of the Cherethites and upon the coasts which belongeth to Judah and Cherethims Ezek 25.16 Thus saith the Lord God Behold I will stretch out mire hand upon the Philistines and I will cut off the Cherethims and the nation of the Cherethites Zeph. 2.4 5. Gaza shall be forsaken and Ashkelon a desolation they shall drive out Ashdod at the noon day and Ekron shall be rooted up Wo unto the inhabitants of the sea coast the nation of the Cherethites the word of the Lord is against you I rather subscribe to those that hold that the Cherethites were such garrison souldiers of the Israelites as were seated in Chereth of the Philistines from whom there was still a band chosen to attend the kings person as the guard of his body because they were the most expert and able souldiers and so also the Pelethites might be garrison souldiers amongst the Japhlethites Josh 16.3 And goeth down westward to the coast of Japhleti And Davids sonnes were chief rulers In 1. Chron. 18.17 chief about the king CHAP. IX Vers 1. ANd David said is there yet any left of the house of Saul c. Thus David began now to call to mind the covenant he made with Jonathan 1. Sam. 20.14 15. And thou shalt not onely while yet I live shew me the kindnesse of the Lord that I die not But also thou shalt not cut off thy kindnesse from my house forâ—ever no not when the Lord hath cut off the enemies of David It may seem strange indeed that David did not long ago think of this or that now thinking of it he should know nothing of Mephibosheth Jonathans sonne but for the first of these we may ascribe it to the continuall warres wherewith he had been hitherto encumbred and besides we know that in the sacred History all things are not set down in the very same order wherein they were done and for the second we must consider first that David having lived as an exile both from the court and kingdome of Israel a long time might happely know nothing of this child of Jonathans when he came to the crown secondly that the friends of Saul might purposely conceal him for fear of David thirdly that David was not through jealousie and fear inquisitive after Sauls posterity and fourthly that there is no cause why we should be so solicitous to clear David from being too remisse in taking care of performing the covenant which he had made with Jonathan However observable it is that when he enquired whether there were any left of Sauls family he expressed the reason That I may shew him kindnesse for Jonathans sake for doubtlesse this was added purposely that his courtiers might not forbear to deal plainly with him for fear he should enquire after them with an ill intent Vers 3. Is there not yet any of the house of Saul that I may shew the kindnesse of God unto him That is that great kindnesse that in the presence of God I promised to Jonathan or the kindnesse which God sheweth to the fatherlesse and afflicted yea to his very enemies and which he likewise requires that we should shew to them that are in distresse and misery that we may be like herein to God All this may be comprehended in this expression and it was indeed in the very same tearms challenged from David when Jonathan made a covenant with him 1. Sam. 20.14 15. And thou shalt not onely while yet I live shew me the kindnesse of the Lord that I die not But also thou shalt not cut off thy kindnesse from my house for ever c. Vers 4. Behold he is in the house of Machir the sonne of Ammiel in Lodebar A place beyond Jordan see chap. 17.27 so farre from Jerusalem he was perhaps purposely removed that he might be the better concealed from David Vers 6. Now when Mephibosheth the sonne of Jonathan c. Who is also called Merib-baal 1. Chron. 8.34 Vers 7. I will surely shew thee kindnesse for Jonathan thy fathers sake and will restore thee all the land of Saul thy father c. This land of Sauls had been hitherto it seems in Davids hands either by way of confiscation because of Ishbosheths rebellion or by title of succession as crown lands belonging to the king of Israel or by right of inheritance because David had married Sauls daughter according to the law Num. 27.8 If a man die and have no sonne then ye shall cause his inheritance to passe to his daughter Vers 10. And thou shalt bring in the fruits that thy masters sonne may have food to eat c. That is that Mephibosheth thy master Sauls sonne may have wherewith to nourish and provide for his sonne and the rest of his family Many Expositours hold that by his masters sonne in these words is meant Micha mentioned vers 12. the sonne of Mephibosheth who was now Ziba's master and so they take the drift of Davids words to be this that with the fruits of the land he should nourish Micha his master Mephibosheths sonne and that Mephibosheth himself should live with him in his Court and eat at his table but because in the verse immediately before this by his masters sonne is meant Mephibosheth I have given to thy masters sonne all that pertaineth to Saul and to all his house and so likewise in the words immediately following But Mephibosheth thy masters sonne shall eat bread alway at my table I cannot think that in these words between he should not mean the same by his masters sonne onely indeed it is plain by these words that thy masters sonne may have food to eat is onely meant that he might have food in his house for his family to eat for the next words shew that himself was to be continually at Davids table But Mephibosheth thy masters sonne shall eat bread alway at my table Vers 12. And Mephibosheth had a young sonne whose name was Micha Mephibosheth was but five years old when Saul and Jonathan were slain chap. 4.4 and now he had a young sonne so long it was after Sauls death ere David began to think of requiting the love which Jonathan had shewn to him CHAP. X. Vers 2. THen said David I will shew kindnesse unto Hanun the
Vers 1. ANd the Lord sent Nathan unto David c. It was now about three quarters of a yeare since David committed that foul sinne with the wife of Uriah for the child she then conceived was now born vers 14. in all which time though doubtlesse his conscience did often gall him yet he strived to harden himself against such fears and onely took care to conceal his sinne that it might not be known which yet he could not do for however he did it secretly and had done what he could to keep it close yet by reason of his marriage with the wife of Uriah c. it began now to be by some suspected and blazoned abroad and therefore Nathan tells him vers 14. that by this deed he had given great occasion to the enemies of God to blaspheme now therefore the Lord in mercy sent Nathan to him that he might be brought to confesse his sinne and unfainedly to rise out of this sad condition There were two men in one citie the one rich and the other poore c. As a Chirurgeon will hide his instrument wherewith he intends to lanch a sore under an handkercheif or some such thing so doth Nathan at first hide his reproof under the vail of a Parable that David might the better be brought to passe sentence against himself in a third person For the intention and application of the Parable it is this by the rich man that had exceeding many flocks and herds he meant David who had very many wives and concubines by the poore man that had nothing save one little ewe-lambe is meant Uriah who had it seems but one wife to wit Bathsheba and she is not onely compared to an ewe-lambe but also to such a lambe as we use to call cade-lambes or cosset-lambes which without a damme are brought up by hand and therefore it is said it was a lambe which he had bought for husbands in those times used to give dowries for their wives and nourished up and it grew up together with him and with his children it did eat of his own meat or as it is in the original of his own morsell implying that though the poore man had but a little yet he gave his darling lambe part of it and drank of his own cup and lay in his bosome which doth sweetly expresse the condition of a wife whom the husband ought to esteem his onely darling and delight and make her a sharer of all that he hath as indeed men are the liker to do when they have but one wife Again whereas it is said vers 4. that There came a travailer into the rich man and he spared to take of his own flock and of his own herd for the wayfaring man that was come unto him but took the poore mans lambe and dressed it for the man that was come to him By this traveller or wayfaring man for whose entertainment the rich man took away the poore mans ewe-lambe is meant the devil by means of whom indeed it was that David incroached upon the bed of Uriah and lay with his wife though he had so many wives and concubines of his own and the allusion is very fit first because the devil may well be compared to a traveller in regard of his continuall traversing the earth from one place to another that he may tempt and seduce men to sinne when the Lord asked Sathan whence he came Job 1.7 he answered from going to and fro in the earth and from walking up and down in it and S. Peter saith 1. Pet. 5.8 that As a roaring lion he walketh about seeking whom he may devoure secondly because hereby is sweetly implyed a notable difference betwixt the temptations of the regenerate such as David was and the sinnes of wicked men to the one the devil comes now and then as a traveller and wayfaring man and finds for the time too good entertainment but in the other he dwels as a Lord and master ruling and reigning in them at all times and thirdly because when men especially such good men as David was do give any entertainment to the devils temptations for the committing of any sinne they feast the devil herewith it is meat and drink to him to winne such men to sinne against God Vers 5. And he said to Nathan As the Lord liveth the man that hath done this thing shall surely die That is he shall not onely restore the lambe fourefold according to the Law Exod. 22.1 If a man shall steal an ox or a sheep and kill it or sell it he shall restore five oxen for an ox and foure sheep for a sheep but besides he shall be put to death Thus David in his wrath threatens a heavier punishment then God in his Law had appointed as accounting it such a mercilesse act and so such a singular wickednesse that fourefold restitution was not punishment enough for so much he expresseth in the following words vers 6. And he shall restore the lambe fourefold because he did this thing and because he had no pity and so unwittingly passeth a most heavy sentence against himself Vers 8. And I gave thee thy masters house and thy masters wives into thy bosome c. That is I advanced thee to such an estate that all that was thy masters was in thy power even his wives and concubines were at thy disposing and indeed it seems kings had in those times many which they took for wives and concubines whom they never carnally knew and of such this might be meant Doubtlesse it was unlawfull for David to marry any of Sauls his father-in-laws wives to wit such as he had carnally known for she that was Sauls wife was Davids mother-in-law and such he might not marry Levit. 18.8 The nakednesse of thy fathers wife thou shalt not uncover it is thy fathers nakednesse either therefore the meaning of these words if meant of such must be onely this that Sauls wives and concubines were in Davids power that he might have taken them though he did it not or if it be conceived that David did indeed take to him any of Sauls wives or concubines we must understand these words I gave onely of Gods bringing them into his power though he made use of his power unlawfully not of Gods approving of this fact of his against the Law as in the like sense this word is used again vers 11. I will take thy wives before thine eyes and give them unto thy neighbour c. Vers 9. Wherefore hast thou despised the commandment of the Lord to do evil in his sight Because when men embolden themselves to do that which they know is contrary to Gods commandment onely because they can do it secretly and no body shall come to know of it and yet they cannot be ignorant that God is priuie to all they do this is an evident argument that in effect they make light of transgressing Gods Law and care not much for displeasing God so no other
her brother both by father and mother who thereupon did what he could to pacifie her Hold now thy peace saith he my sister he is thy brother regard not this thing as if he should have said his shame will be the shame of us all and therefore be silent and thus he endeavoured to say something to appease her sorrow for the present though himself were even at the same time highly enraged at what his brother had done and fully resolved to be revenged on him Vers 21. But when king David heard of all these things he was very wroth This is noted as an inexcusable weaknesse in David when he heard how Amnon had ravished his sister and considered that he had made use of him to get his sister into his hands that he might defile her he was highly enraged at it but for all this his anger he let him passe unpunished for what a poore punishment was the cheeks or frowns of a father for such a foul abomination Vers 22. And Absalom spake unto his brother Amnon neither good nor bad c. To wit concerning this abuse of his sister as knowing this to be the best way to accomplish the revenge he intended Had he quarrelled with Ammon or shown himself discontented this would have made Amnon the more jealous and wary of him whereas now by carrying the matter so smoothly as he did Amnon feared nothing and so fell easily into the snare he had laid Vers 23. And it came to passe after two full years that Absalom had sheepshearers c. When Absalom after two years waiting saw well there would be no course taken against Amnon by David their father the Lord having in this given him up to the inordinate love of his children that Absalom provoked hereby David might be now punished with the sword also and hoped that now they might think that Absalom had forgotten that which Amnon had done to his sister he resolved to take this occasion of his sheep-shearing feast to invite his brother home to his house intending there to kill Amnon Vers 24. Behold now thy servant hath sheep-shearers Let the king I beseech thee and his servants go with thy servants Doubtlesse the chief reason why Absalom invited all his brothers to his sheep-shearing feast yea and his father too was that Amnon might not suspect any thing yet it may well be also as some expositours have noted that he desired his father should have been an eye witnesse of the tragicall execution of his incestuous darling because he had all this while forborn to punish him and yet at this time was David so tender over this his ungracious sonne that he would not go with his servants to his feast onely lest they should be too chargeable to him as it is expressed in the following words Nay my sonne saith he let us not all now go lest we be chargeable unto thee Vers 25. And he pressed him howbeit he would not go but blessed him That is he desired the Lord to be with him and so sought to dismisse him Vers 27. But Absalom pressed him that he let Amnon and all the kings sonnes go with him It vvas strange that neither Amnon nor David should suspect any thing vvhen Absalom vvas so earnest to have Amnon come to his house that he would not take a deniall of his father but pressed him till at last he consented to it but when the Lord means to correct his children or to punish wicked men he is wont thus to take away their wisdome and understanding from them so that they shall not see the danger approching though never so evident but shall go on as blind men into a trap when any body that had their eyes in their heads might easily discern it Vers 28. Mark ye now when Amnons heart is merry with wine and when I say unto you Smite Amnon then kill him c. David by making Uriah drunk sought to hide his sinne and now Absalom by causing Amnon to drink sought to accomplish the murther of his brother because he had formerly defiled his sister for doubtlesse the revenging of his sister Tamars rape was the chief thing that drew on Absalom to this bloudy fact though withall his ambitious desire of the Crown might help forward this resolution of cutting off his elder brother Vers 29. And every man gat him up upon his mule and fled Hereby it appears though the Israelites were forbidden to suffer the cattel of divers kinds to engender together Lev 19.19 yet they might use the cattel so engendred for such mules were of which see the note Gen. 36.24 Vers 32. And Jonadab the sonne of Shimeah Davids brother answered and said Let not my Lord suppose that they have slain all the young men the kings sonnes c. This Jonadab was the main cause of Amnons ravishing his sister and consequently also of Absaloms murdering Amnon as is noted in the beginning of this chapter yet we see here how smoothly and impudently he could now talk of Amnons forcing his sister Tamar which he had plotted and contrived as if he had no way been concerned in the businesse Vers 37. And went to Talmai c. His mothers father chap. 3.3 Vers 39. And the soul of king David longed to go forth unto Absalom c. That is he began to desire his return again and had it not been for shame he could have found in his heart to have gone himself and fetched him home because his conscience told him it was not fit he should shew such favour to his own child being guilty of so foul a murder he was ashamed and afraid to do it but in the mean season his heart yearned after him his grief for his other sonne time by degrees had worn away and so now he began to wish that he had his Absalom at home again with him onely he knew not how he should with his credit bring it about CHAP. XIV Vers 1. NOw Joab the sonne of Zeruiah perceived that the kings heart was towards Absalom c. In seeking to fetch home Absalom Joab knew well that he should gratifie him that was now in the eye of all men the heir apparent to the crown and kingdome of Israel but the main thing that moved him was as here is said that he saw David enclined to it though he were restrained by the conviction of his own conscience for had he not found David desirous of his return he would hardly have ventured to displease David that he might curry favour with Absalom and therefore we see vers 28.29 when David would not see the face of Absalom Joab would not come at him neither Vers 2. And Joab sent to Tekoah and fetcht thence a wise woman and said unto her I pray thee feigne thy self to be a mourner c. This Tekoah was a citie of Judah 2. Chron. 11 5 6. the very same where the prophet Amos lived Amos 1.1 The words of Amos who was amongst the
this way to work the poore Gibeonites could never have escaped his fury no though his intentions were utterly to root them all out of the land yet the way he took to effect it was by picking quarrells severally against them some at one time and some at another that so he might cut them off by degrees and that under a pretence of Justice either by charging them with forged accusations or by aggravating any smaller offence and making it to them capitall or some such other wayes of heavie oppression and thus intending to proceed in this close politick way though he slew many of them as is here expressed yet it seems he was some way taken off before he could accomplish what he had determined however for this cruelty of Sauls against the Gibeonites it was as the Lord here tells David that the famine had been so long upon the land It is for Saul and for his bloudy house because he slew the Gibeonites Indeed considering what an execrable act of cruelty that of Sauls was when he slew fourescore and five of the Priests and utterly destroyed their citie with all that were therein both men and women children and sucklings c. It is strange that Sauls posterity were not called to an account for that cruelty of Sauls against the Priests of the Lord as well as for this against the Gibeonites but for this two reasons may be probably given first that it was to let the Israelites see that God will be avenged for shedding the bloud of the meanest such as the Gibeonites were who were as bondmen and slaves to the Israelites as well as for shedding the bloud of the greatest secondly that it was to let the Jewes see that those of other Nations if they were of the faith of Israel and were once received to be his people were as acceptable to God and as precious in his sight as the Jewes were and thirdly that it was to discover how the Lord abhorres all falsifying of oaths and covenants in that he proceeded with such severity against Sauls posterity because he had done the Gibeonites conrary to what Joshua and the Israelites had covenanted and sworn many hundred years ago so hatefull to God all persidiousnesse is whatsoever pretences are put upon it Vers 2. The Gibeonites were not of the children of Israel but of the remnant of the Amorites c. The Gibeonites were Hivites Josh 9.7 And the men of Israel said unto the Hivites Peradventure ye dwell among us c. But both Hivites and generally all the inhabitants of Canaan are usually in the Scripture called Amorites Gen. 15.16 For the iniquitie of the Amorites is not yet full Ezek. 16.3 Thy Father was an Amorite and thy mother an Hittite Vers 3. Wherefore David said unto the Gibeonites What shall I do for you c. It seems by this that when David enquired of the Lord he did not onely tell him wherefore this famine was sent but also enjoined him to satisfie the Gibeonites for the wrong which had been done them for why else should he allow them to prescribe what should be done And wherewith shall I make the atonement that ye may blesse the inheritance of the Lord That is that ye may pray for the people of God and the land which God hath given them for their inheritance because the Lord had pleaded the cause of the Gibeonites by sending a famine upon the whole land of Israel David looked upon them as men highly favoured of God and therefore was the more desirous that they should pray for them Vers 4. We will have no silver nor gold of Saul nor of his house neither for us shalt thou kill any man in Israel That is save onely of his family that did oppresse us Vers 6. Let seaven men of his sonnes be delivered unto us and we will hang them up unto the Lord c. That is to satisfie his justice and appease his wrath and that others by this example may learn to keep covenant and not to oppresse the stranger that is taken under Gods protection See the note Numb 25.4 Vers 8. But the King tooke the two sonnes of Rizpah c. and the five sonnes of Michal the daughter of Saul whom she brought up for Adriel c. It is certain that not Michal but Merab her elder sister was married to this Adriel the son of Barzillai called the Meholathite because he was of Abel-meholah in the Tribe of Benjamin Judg. 7.22 and to distinguish him from Barzillai the Gileadite chap. 19.31 1. Sam. 18.19 When Merab Sauls daughter should have been given to David she was given to Adriel the Meholathite to wife and that Michal had no children to her dying day 2. Sam. 6.22 Therefore Michal the daughter of Saul had no child unto the day of her death and therefore doubtlesse these five sonnes of Adriel were the children of Merab Michals sister and were onely brought up by Michal as her own she having no children and therefore called her sonnes but are said to be brought up for Adriel her sisters husband Vers 9. And they hanged them in the hil before the Lord. That is in a hill in Gibeah of Saul vers 6. that they might be a spectacle of Gods indignation against Saul for that sinne of his in slaying the Gibeonites and thus did the Lord punish that cruelty of Saul toward the Gibeonites and withall did provide for the setling of the Kingdome upon David and his seed by cutting off the posterity of Saul lest they should be still plotting and practising against them Vers 10. And Rizpah the daughter of Ajah took sackcloth and spread it for her upon the rock c. Rizpah Sauls concubine the mother of two of those that were hanged knowing it seems that the bodies of her sonnes were to hang up till God should testifie that he was appeased by giving them rain again wherein doubtlesse David had speciall direction from the Lord for otherwise it had been against the expresse letter of the Law Deut. 21.23 His body shall not all night remain upon the tree but thou shalt bury him that day That she might defend their bodies both from birds and beasts she resolved to watch them and to that end she took sackcloth and spread it for her upon the rock that is she spread therewith a Tent in the rock next adjoyning the better to defend her from the heat and withall perhaps to testifie her sad and mournfull condition in regard of this shamefull death of her children and so continued watching them untill water dropped upon them out of Heaven till God sent rain upon the land as was desired she that had been Sauls concubine it is likely had servants to have done this but such was the strength of her affection that she could not be satisfied unlesse she did it or saw it done her self Vers 12. And David went and took the bones of Saul c Hearing as it is said in the foregoing verse
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
to the true prophets of the Lord that he durst not trust any body with this secret but the wife that lay in his bosome but especially because he was above all unwilling the prophet should know whose child it was concerning whom he was enquired of as fearing that out of a detestation of his idolatrous courses he would either have refused to answer them at all or else have given them an answer which they were not willing to heare and this could not be avoided by sending any but his wife onely she might enquire concerning her own child and yet being disguised not be known another messenger must have said whose child it was concerning whose sicknesse they desired to be satisfied and that Jeroboam would not endure Vers 3. And take with thee ten loaves and cracknels c. This poore present was enjoyned as agreeable to the attire she wore that she might be thought some poore countrymans wife and not the wife of Jeroboam He shall tell thee what shall become of the child Hereby it is evident that Jeroboam sent to the prophet onely to know what the issue of his sonnes sicknesse would be though the miraculous recovery of his withered hand had taught him what wonders might be done by the prayers of a prophet yet he sent not to desire the prophets prayers for his child his obstinacie in that false worship he had erected might discourage him from hoping for such a favour either from God or his prophet but onely to know whether his sonne must live or dye Vers 6. Come in thou wife of Jeroboam c. By naming her thus before she came in to him the prophet did as it were deride the folly both of her husband and her that could expect to know of him such a secret as was the event of their sonnes sicknesse and yet at the same time by a disguise think to hide from him who she was that came to enquire of him and secondly he gave her to understand how certainly assured she might be of the truth of those things which he had now in charge to say to her Vers 7. Forasmuch as I exalted thee from among the people and made thee prince over my people Israel c. It needs not seem strange that God cals the Israelites his people notwithstanding the idolatry that Jeroboam had set up amongst them if we consider first that they were not so bad when Jeroboam was exalted to reigne over them and of these times the prophet now speaks and secondly that even in these times the Lord had a people amongst them that were not defiled with Jeroboams idolatry as we may see by this prophet Ahijah who lived now in Shilo in the kingdome of Israel and with whom there were many doubtlesse whose hearts still continued upright towards God Vers 8. Thou hast not been as my servant David who kept my Commandments c. That is not at all varying from the prescript rule of Gods law as concerning the publick worship of God which was the sinne now charged upon Jeroboam yea in all things sincerely desiring and endeavouring to do what God of him Vers 9. But hast done evil above all that were before thee That is Saul and Solomon yea and perhaps Rehoboam and Abijah kings of Judah may be included too for if this were in the latter end of Jeroboams reigne Rehoboam and Abijah were dead and Asa did then sit in the throne of Judah And hast cast me behind thy back That is thou hast despised and disregarded me and indeed this might the better be said of Jeroboam because he did not onely set up idolatry in his kingdome but did also utterly cause them to abandon the worship of the true God in the Temple at Jerusalem The phrase is much like that Nehem. 9.26 Neverthelesse they were disobedient and rebelled against thee and cast thy law behind their backs Vers 10. And will cut off from Jeroboam him that pisseth against the wall and him that is shut up and left in Israel Concerning these proverbiall expressions see the notes 1. Sam. 25.22 Deut. 32.36 And will take away the remnant of the house of Jeroboam as a man taketh away dung till it be all gone That is the Lord will utterly destroy the posterity of Jeroboam because he loathes and abhorres them for two things are implyed in this phrase first that dung is not more loathsome to men then the royall house of Jeroboam was to God and secondly that God would by his judgements make as clean a riddance of them as men usually do of dung when they sweep it out of their houses not willing to leave the least scrat of it behind So the like phrase Esa 14.23 I will sweep it with the besome of destruction saith the Lord and Ezek. 26.4 I will also scrape her dust from her and make her like the top of a rock and the accomplishment of this we have related chap. 15.29 And it came to passe when he reigned that he smote all the house of Jeroboam he left not to Jeroboam any that breathed untill he had destroyed him c. Vers 12. When thy feet enter into the citie the child shall die As if he should have said thou shalt never see thy sonne more alive as soone as ever thou comest to the citie he shall die and as this proves true so be assured of the truth of all the rest I have or shall say to thee Some question how this agrees with that vers 17. And when she came to the threshold of the doore which they understand of the doore of her own house the child died and for the resolving of this doubt they say that the kings house as being the place of judgement was in the gate of the citie but I rather conceive that the doore mentioned vers 17. was the doore of the citie or that here onely is foretold that the child should die when she came to the citie Vers 14. The Lord shall raise him up a king over Israel who shall cut off the house of Jeroboam that day c. To wit Baasha who made a conspiracy against Nadab the sonne of Jeroboam and slew him in the second yeare of his reigne and made himself king in his room chap. 15.27 28 29. and presently destroyed all the house of Jeroboam As for the following clause but what even now the meaning thereof is this but at what time and when shall this be surely presently out of hand or as if he should have said why do I speak of this as of a thing that shall hereafter come to passe since the time is in a manner now already come when it must be done and indeed if this were foretold in the end of Jeroboams reigne as is most probable it was speedily done for Nadab who succeeded his father Jeroboam had not sate in the throne of Israel above two yeares when he was slain by Baasha and together with him all the house of Jeroboam was destroyed Vers
mentioned because hereby the widdow perceived that her sonne was dead for that he was indeed dead and was not onely fallen into a swoun is evident in many following passages as vers 18. and 20. where the widow and the Prophet bemoan that God had slain her sonne and vers 21. where it is said that Eliah prayed My God I pray thee let this childs soul come into him again and then again ver 22. And the soul of the child came into him again and he revived which may also be confirmed by that of the Apostle Heb. 10.35 which many think was written partly with reference to this story Women received their dead raised to life again this being the first we reade of in the Scriptures that being dead was restored again to life Vers 18. And she said unto Elijah What have I to do with thee O thou man of God c. That is wherein have I offended thee or whence is it that thou a holy Prophet of the Lord shouldest come to me a mere stranger to thee thus to punish me for my sinnes wherefore art thou come to me art thou come to call my sinnes to Gods remembrance and so to move him to kill my sonne to what end were our lives saved when we were in danger to perish for want of food if now my sonne must die with sicknesse when God punisheth those for their sinnes whom a while he did forbear he is said in the Scripture to remember their sinnes 1. Sam. 15.2 Now the conscience of this poore widow telling her that the death of her sonne was for her sinnes and therefore apprehending that his dwelling with her had been accidentally through her not profiting by his presence as she ought to have done the occasion of her sonnes death or rather that he had besought God thus to punish her as by his prayer he had brought the drought and famine upon the land or that he was sent as the minister of Gods wrath to take away her sonne from her hence it was that she break forth into this impatient bewailing her losse and her sinnes that had been the cause of it the expression she useth is much like that of Peter when the ship began to sink Luke 5.8 Depart from me for I am a sinfull man O Lord. Vers 20. O Lord my God hast thou also brought evil upon the widow with whom I sojourn by slaying her sonne Herein the Prophet pleads first his own interest in God O Lord my God secondly the condition of the woman a widdow and that because women in that estate are least able to endure the losse of those that should be a stay and support to them and God is wont to be very compassionately tender over them and thirdly the interest she had in him because he sojourned with her as grieving that the woman that had harboured him so long and for whose preservation God had wrought so great a miracle should now have all her joy dashed with such a sad losse or that it should be said by any that it had been well for her if the Prophet had never come into her house Vers 21. And he stretched himself upon the child three times and cried unto the Lord c. The meaning of this is either that he stretched himself upon the child and so in that posture of body prayed and then left off again doing this three severall times or else rather that he stretched himself upon the child and then went and prayed unto the Lord and so did by turns three severall times however doubtlesse his stretching himself upon the child was partly that feeling the coldnesse of the childs body he might be stirred up thereby to pray the more earnestly for him and partly that he might perceive when heat and life begun to come into the child and partly also thereby to expresse his exceeding grief for the death of the child and his earnest desire that God would be pleased to restore him to life there being an intimation in this gesture of his that he could have been glad to infuse of his own life into the child and that to move the Lord the rather to heare his prayer and grant his request the like we reade of Elisha 2. Kings 4.34 and of Paul to Eutichus Acts 20.10 Vers 24. And the woman said to Elijah Now by this I know thou art a man of God c. That is now her faith was strengthened concerning this she had called him a man of God vers 18. yet perhaps her faith was shaken with the death of her child and now with this miracle it was strengthened again CHAP. XVIII Vers 1. THe word of the Lord came to Elijah in the third yeare Elijah was sent to Ahab not long before the Lord sent rain again upon the earth so that from the first begining of the drought unto this time when the Prophet was sent to Ahab it was well nigh three yeares and six moneths complete for so long rain was with-held Luk. 4.25 either therefore the third yeare here spoken of must be the third yeare from his first hiding of himself chap. 17.3 or the third yeare since he went to sojourne with the widdow of Zarephath chap. 17.6 or else the third complete yeare since the time they began to want rain the six odd moneths not being reckoned as indeed it is usuall in the Scripture in noting times to set down onely the full complete yeares and not to mention the odd moneths or dayes Go shew thy self unto Ahab and I will send rain upon the earth Though the Israelites continued in their idolatry still yet the Lord determined to take off that judgement of want of rain that now for three years and a half had been upon them and this he did partly for his righteous servants sake that were still in the land who could not but suffer much in this common calamitie and partly because the Lord intended by Elijah to bring Baals prophets to be slain by the people and so thereupon to remove the judgement he had brought upon the kingdome and so now Elijah was sent to give notice they should have rain and so that which he said to Ahab might be made good to wit that there should be no rain but according to his word yea and withall doubtlesse God gave him now in charge though it be not here exprest what he afterwards did concerning the challenge he made to Baals prophets as is evident by that which he saith vers 36. Lord God of Abraham Isaac and Israel let it be known this day that thou art God in Israel and that I am thy servant and that I have done all these things at thy word Vers 3. Obadiah feared the Lord greatly But how could this be if he went not up to Jerusalem to sacrifice I answer so long as he did sincerely feare God and yielded him that spirituall service which was required of him and kept himself pure from the idolatry of the place
questioning and doubting whether this means would be effectuall or no and therefore desiring that he would go along with her she resolves confidently that she will not return without him Vers 31. And laid the staffe upon the face of the child but there was neither voice nor hearing c. Some ascribe this to want of faith both in Gehazi and the mother others think that Elisha gave that direction for the laying of his staffe upon the face of the child without any speciall direction or promise from the spirit of God onely because he had at other times wrought miracles with this staffe but rather I think it is to be ascribed to the change of Elisha his purpose had he not yielded to have gone himself perhaps the staffe might have been effectuall now the Lord was pleased to withhold his power and help till the prophet came Vers 34. And he went up and lay upon the child c He applyed his body to the body of the child so farre as it could be done in two bodies of such disproportion See the note 1 Kings 17.21 Vers 35. Then he returned and walked in the house to and fro c. Why he rose up from lying upon the child to walk to and fro and then went and lay upon the child again it is hard to say it is said that perhaps he was wearied with lying in that manner as he did upon the child or that perceiving the flesh of the child to wax warm as in the foregoing verse it is said it did the joy thereof did make him rise up and fetch a turn and then presently he lay down upon the child again But I rather conceive all this proceeded from the exceeding vehemency and intention of his desires in seeking to God for the reviving of the child it being usuall with those that are so transported with strong desires to be thus various in their actions and sometime to be in one posture and sometime in another as finding no rest in themselves till their desires be satisfied And the child opened his eyes Which was a signe that the child was perfectly restored to life and thus as in other miracles so in this God was pleased to make it manifest that the spirit of Elijah rested upon Elisha as his successour by enabling him to do the same kind of wonders that the other had done Elijah divided Jordan with his mantle 2 Kings 2.8 so did Elisha too verse 14. Elijah multiplyed the widow of Zarephaths oyle 1 Kings 17.14 and Elisha did as much for a poore prophets widow vers 2 c. of this chapter Elijah brought rain from heaven after a time of great drought 1. Kings 18.41 and Elisha supplyed three kings and their armies with water when they were ready to perish with drought 2 Kings 3.16 17. Elijah cursed the captains and their fifties that came to apprehend him and they were presently destroyed with fire from heaven 2 Kings 1.10 And Elisha cursed the children that reproched and mocked him and they were presently torn in pieces by two she beares chapter â— 24 and so now here Elisha raised from death the Shunamites sonne as Elijah had raised the Sareptans sonne before 1 Kings 17.21 22. Vers 33. And Elisha came to Gilgal and there was a dearth in the land c. To wit to visit the Colledge of the prophets which was in this citie and that the rather to encourage and comfort them because of the dearth that was now in the land and therefore it is said in the next clause and the sonnes of the prophets were sitting before him to wit to be instructed by him as Paul used to sit at the feet of Gamaliel Acts 22.3 which is perhaps the rather added to intimate that it was by Elishaes meanes that the society of the prophets was not dissolved but holy exercises were continued amongst them notwithstanding the famine Vers 39. And one went out into the field to gather herbs and found a wild vine and gathered thereof wild gourds c. That is going forth to gather herbs for the pottage he lighted upon this wild vine and not knowing it yet gathered thereof now it is generally thought that this was Coloquintida a plant that growes in fields and hedg-rowes somewhat like a vine the gourds that is the leaves and branches whereof are bitter and poysonous Vers 40. They cryed out and said O thou man of God there is death in the pot As fearing by their bitter and unsavoury rast there had been poyson in the pottage Vers 42. And there came a man from Baal-shalisha and brought the man of God bread of the first fruits c. The first fruits by the law were to be given to the priests Numbers 18.12 but the priests were now driven away from the ten tribes ever since Jeroboam had set up his golden Calves and forbidden the people to go up to the temple at Jerusalem 2. Chron. 11.14 and therefore this good man brought these twenty loaves of the first fruits c. to Elisha and the prophets who instructed the people instead of the priests and that the rather out of a care to supply their necessities in this great dearth that was now in the land CHAP. V. Vers 5. GO and I will send a letter unto the king of Israel Which was Jehoram the sonne of Ahab chap. 3.1 Vers 6. I have therewith sent Naaman my servant to thee that thou mayest recover him of his leprosie That is that thou mayest cause him to be recovered of his leprosie for what any prophet in Israel could do he doubted not but that the king might command Vers 7. He rent his clothes and said Am I a God to kill and to make alive c. His words shew what was the cause of his griefe namely the feare that Ben-hadad the king of Syria the old enemy of Israel sought in this to pick a quarrell that he might invade the land yet likely enough it is that to cover this he pretended the blasphemy of requiring that of him which was the onely proper work of God and in the meane season never thought of what Elisha could do Vers 8. Wherefore hast thou rent thy clothes And thus Elisha covertly taxed the king for so little regarding the miracles which Elisha had wrought that now he never entertained a thought of consulting with him and gave him to understand that even the Syrians should know that there was a prophet in Israel though he and his courtiers would take no notice of him Let him come now to me saith he and he shall know there is a prophet in Israel Vers 10. And Elisha sent a messenger unto him saying Go and wash in Jordan seven times c. Not going out to him First that the miracle might be the more remarkable the prophet doing no more but send him a message that he should go and wash in Jordan and he should be clean Secondly that Naaman might the more plainly see that he did
against Josiah but all suffered not to prevail with him 2. Chron. 35.21 22. which makes it most probable that he did it not so much out of a fear of suffering so great an army to enter his countrey as because he thought himself bound in faith and honour to hinder him in his enterprise against the Babylonians to whom he was obliged either by covenant made at the enlargement of Manasseh or by gift of such part as he held in the kingdome of the ten tribes but the successe was that Pharoah slew Josiah he slew him at Megiddo when he had seen him that is at the first encounter when he had fought with him according to that phrase chap. 14.8 Come let us look one another in the face of which see the note there and thus God punished the wickednesse of the people by taking their good king from them Vers 30. And his servants carried him in a chariot dead from Megiddo c. They took him out of the chariot wherein he was wounded and put him in his second chariot and so went presently to Jerusalem with him but being mortally wounded he dyed by the way hence it is said here that they carried him dead from Megiddo and yet in 2. Chron. 35.29 that they brought him to Jerusalem and he died and was buried c. what great mourning there was for his death we may see 2. Chron. 35.24 And Jeremiah lamented for Josiah and all the singing men and singing women spake of Josiah in their lamentations unto this day and made them an ordinance in Israel and behold they are written in the Lamentations whence is that Zach. 12.11 In that day shall there be great mourning in Jerusalem as the mourning of Hadadrimmon in the valley of Megiddo And the people of the land took Jehoahaz the sonne of Josiah and anointed him c. We read of foure sonnes that Josiah had 1. Chron. 3.15 Johanan Joakim Zedekiah and Shallum of Johanan we find no where else any mention either Jehoahaz must therefore be the same that is called there Johanan and Shallum Jer. 22.11 and then it were no wonder though the people made him king being the first born or else rather we must hold that happely Johanan the first born dyed before his father and so was never king and that this Jehoahaz was the same that is called Shallum 1. Chron. 3.15 and was anointed king by the people though he was not the eldest of Josiahs sonnes of which see the note vers 36. either perhaps because he was best affected to the king of Babel or because he was most warlike and valiant and the most likely therefore to defend them against Necho king of Egypt Vers 32. And he did that which was evil in the sight of the Lord c. He presently set up again the idolatry which his father Josiah had suppressed and most grievously oppressed the people perhaps the faithfull that disliked this alteration and in regard of this he is compared to a young lion that devoured men Ezekiel 19.2 3 4. Vers 33. And Pharaoh Necho put him in bands at Riblath c. Pharaoh Necho returning with victorie from Charchemish where he had vanquished the Babylonian was willing to revenge the opposition that was made against him at his going forth by Josiah and his people who sought to stop him in his passage through Judea and so making use of the dissention betwixt Jehoahaz the sonne of Josiah by his wife Hamutall and Eliakim the sonne of Josiah by his wife Zebudah who being the elder of which see the note vers 36. is probably thought to have stormed that his younger brother should get the kingdome from him he soon got Jehoahaz or Shallum into his power and the rather to testifie that the kingdome was now at his disposing he deposed him giving away his kingdome to Eliakim his elder brother to whom of right it did belong onely imposing a tribute upon him and the people and so carried away Jehoahaz or Shallum prisoner into Egypt where he died according to the prophecy of Jeremiah Jer. 22.10 11. Thus saith the Lord touching Shallum the sonne of Josiah king of Judah which reigned instead of Josiah his father which went forth out of this place He shall not return thither any more Vers 36. Jehoiakim was twenty and five years old when he began to reigne Hereby it is gathered that Eliakim called by Pharaoh Jehoiakim was the elder brother because Jehoahaz when he was made king by the people three moneths before this was but twenty three years old indeed they that hold that Jehoahaz was the elder brother as being the same that is called Johanan the first born 1. Chro. 3.15 they say that the beginning of Jehoiakims reigne is accounted from the death of Jehoahaz in Egypt because till he was dead he governed but as a viceroy in stead of his brother but because he was by Pharaoh made absolute king more probable it is that he was the elder brother Vers 37. And he did that which was evil in the sight of the Lord c. As being an idolatour and a cruell oppressour of the people the rather happely in revenge because they had formerly preferred his younger brother before him which is largely expressed Jer. 22.13 19. and Ezek. 19.5 6 7. but herein was his impiety chiefly discovered because when the prophets denounced judgements against him and his people for their evil wayes he would not endure it but persecuted them for it one remarkable instance whereof which happened in the beginning of his reigne we have Jer. 26.20.23 There was also a man that prophecyed in the name of the Lord Vrijah the sonne of Shemaiah of Kiriath-jearim who prophecyed against this city and against this land according to all the words of Jeremiah And they fet forth Vrijah out of Egypt and brought him unto Jehoiakim the king who slew him with the sword and cast his dead body into the graves of the common people CHAP. XXIV Vers 1. IN his dayes Nebuchadnezzar king of Babylon came up c. About three years it is evident that Jehoiakim did peaceably enjoy the throne of Judah whereon Pharaoh Necho king of Egypt had set him for it was the third yeare of Jehoiakim ere the Babylonians came up against him Dan. 1.1 In the third yeare of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon c. and the better to prevent all changes and to settle the kingdome in his line according to the accustomed policie practised by his forefathers in the second yeare of his reigne he made his sonne Jehoiachin or Jeconiah king with him when the boy was but eight years old 2. Chron. 36.9 of which see the note vers 8. but after he had three years peaceably enjoyed his kingdome paying tribute to the king of Egypt in his fourth yeare Jeremiah prophecied that Nebuchadnezzar king of Babylon should invade the land and that both they and all the neighbouring nations about them should become
his servants Jer. 25.1.11 which accordingly came to passe for immediately after this Nebuchadnezzar the second entred Judea with a strong army besieged and forced Jerusalem and having Jehoiakim in his power did at first intend to carry him to Babylon 2. Chron. 36.6 but was at last intreated to leave him as his vassall taking with him for pledges Daniel being but yet a child with Ananias Misael and Azarias with a great deal of the Temples treasures nor need we stumble at it that this is said to have been done in the third yeare of Jehoiakim Dan. 1.1 whereas the fourth yeare of Jehoiakim is accounted the first of Nebuchadnezzar Jer. 25.1 The word that came to Jeremiah concerning all the people of Judah in the fourth yeare of Jehoiakim the sonne of Josiah king of Judah that was the first yeare of Nebuchad-rezzar king of Babylon since first the first yeare of Nebuchadnezzar might well concurre with the end of the third and the beginning of the fourth yeare of Jehoiakim and again secondly perhaps as some hold Nebuchadnezzar the second came first against Judea whilest his father was yet living in the third yeare of Jehoiakim and prevailed against Jehoiakim but returning soon upon the report of Necho the king of Egypts preparations against him and especially upon the news of his fathers death that he might prevent all commotions at home in the fourth yeare of Jehoiakim having first vanquished the forces of the Egyptians about the banks of Euphrates Jer. 46.1 2. The word of the Lord that came to Jeremiah the prophet against the Gentiles against Egypt against the army of Pharaoh Necho king of Egypt which was by the river Euphrates in Charchemish which Nebuchad-rezzar king of Babylon smote in the fourth yeare of Jehoiakim the sonne of Josiah king of Judah he soon brought Jehoiakim to acknowledge himself his vassal and tributary and so as it is said here Jehoiakim became his servant three years to wit the fifth sixth and seventh years of his reigne the Egyptian king could not like of this and therefore it seems began to think of restoring Jehoahaz now prisoner in Egypt and setting him up as a domesticall enemy against his ungratefull brother the rumour whereof when it came to Judea though Jeremiah prophecied that it should prove idle Jer 22.11 12. Thus saith the Lord touching Shallum the sonne of Josiah king of Judah which reigned in stead of Josiah which went forth out of this place He shall not return thither any more But he shall die in the place whither they have led him captive did much perplex them being now in danger both of the Egyptians if they kept faith with the Babylonians and of the Babylonians if they should revolt again to the Egyptians and this I conceive might be the cause of the fast kept in the fifth yeare of Jehoiakims reigne in the ninth moneth Jer. 36 9. At which time Baruch sent by Jeremiah did publickly reade the roll of Jeremiahs prophesie before all the people which being by the Princes carried to Jehoiakim he having heard part of it cut it in pieces with a penknife and cast it into the fire but at length to wit in the eighth yeare of his reigne which was the fourth of Nebuchadnezzar hearing of many glorious rumours of the Egyptians preparations against the Babylonians emboldned hereby he renounced his subjection to the Babylonian as is expressed here that he turned and rebelled against him and so sided with the Egyptians again Vers 2. And the Lord sent against him bands of the Chaldees c. That is Nebuchadnezzar not without the speciall counsel of God came up against him and that as Josephus saith from that siege of Tyre whereof the Prophet speaks Ezek. 26.7 For thus saith the Lord God Behold I will bring upon Tyrus Nebuchad-rezzar king of Babylon a king of kings from the North with chariots and with horses and companies and much people and bringing thence with him some part of his army consisting of companies and bands of severall nations he entred Jerusalem and laid hold on Jehoiakim and being enraged against him for his perfidiousnesse in revolting from him caused him to be slain and cast out into the fields without Jerusalem to be devoured by birds and beasts for so Jeremy had prophesied it should be Jer. 22.18 19. Therefore thus saith the Lord concerning Jehoiakim the sonne of Josiah king of Judah They shall not lament for him saying Ah my brother or ah sister They shall not lament for him saying Ah Lord or ah his glory He shall be buried with the buriall of an asse drawn and cast forth beyond the gates of Jerusalem and 36.30 Therefore thus saith the Lord of Jehoiakim king of Judah He shall have none to sit upon the throne of David and his dead body shall be cast forth in the dayes to the heat and in the night to the frost This was the eleventh yeare of Jehoiakim and so the seventh yeare of Nebuchadnezzar three years after Jehoiakims revolt for either the siege of Tyre or some other occasions had hitherto detained Nebuchadnezzar from coming against him and hence it is we reade of three thousand and three and twenty Jews carried away by him in the seventh yeare of his reigne Jer. 52.28 This is the people whom Nebuchad-rezzar carried away captive in the seventh yeare three thousand and three and twenty Jews Vers 3. Surely at the commandment of the Lord came this upon Judah to remove them out of his sight for the sinnes of Manasseh c. See the note chap. 23.26 Vers 6. So Jehoiakim slept with his fathers and Jehoiachin his sonne reigned in his stead For when Nebuchadnezzar had slain Jehoiakim as is before noted and was returned again into his own countrey it seems the people made this Jehoiachin king in his stead who is also called Jeconiah 1. Chron. 3.16 and Coniah by way of contempt Jer. 22.24 In the genealogie of Christ Matth. 1.11 Jehoiakim the sonne of Josiah seems to be quite left at least in our most usuall translations for though in some few copies it is thus set down and Josias begat Jakim and Jakim begat Jechonias yet generally in all other copies it runnes thus And Josias begat Jechonias and his brethren about the time they were carried away to Babylon and after they were brought to Babylon Jechonias begat Salathiel and for the resolving of this doubt many severall answers are given by Expositours but the most satisfying one I conceive is this to wit that Jehoiakim the father was called Jeconiah as well as Jehoiachin the sonne and so whereas Mat. 1.11 it is said that Josias begat Jechonias and his brethren that is meant of Jehoiakim the sonne of Josias who had many brethren whereas Jehoiachin had none and then that which follows vers 12. and after they were brought to Babylon Jechonias begat Salathiel that is meant of Jehoiachin the sonne of Jehoiakim and so the severall generations of these kings are fully
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