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
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
had in Baal and secondly That being curbed with the judgement of God the drought that now lay upon the whole land the hope of being relieved herein must needs make him the more flexible to yield to the prophets desire and besides God might at this time powerfully over-awe his spirit indeed we find not in the sequele of the story that the prophets of the groves were present whom Elijah had also desired him to call thither but onely the foure hundred and fifty prophets of Baal vers 22. I even I onely remain a prophet of the Lord but Baals prophets are foure hundred and fifty men and therefore many Expositours hold that Jezebel would not suffer them to be there Vers 21. How long halt ye between two opinions They are said to halt in the profession of their religion that do not walk uprightly and exactly according to the rules of that religion which they must needs do that in some things follow one religion and in some things another such men can be exact in neither and are therefore said to halt betwixt two opinions sometimes inclining to one sometimes to another as the body of him that halts doth bend sometimes to the right hand and sometimes to the left and so it was now with the Israelites who would be still counted the people of God and were circumcised and in the worship of the golden calves pretended the worship of the true God and so in some things lived according to the laws of Israel and yet at the same time worshiped Baal the god of the Zidonians and are therefore charged by Elijah to halt between two opinions And the people answered him not a word This might be either from guilt of conscience or distraction of mind fearing on the one side the wrath of God if they should provoke him to displeasure and on the other side the wrath of the king Vers 22. I even I onely remain a prophet of the Lord. The meaning of this is that there was not a Prophet of the Lords besides himself that did openly shew himself for the true God and his worship against their idolatry at least that there was none but he present there at that time Vers 25. Choose you one bullock for your selves c. That they might not afterward pretend that their God refused to answer them because the God of Elijah had been preferred before him he gives them the priviledge and advantage if any it were both of offering first to wit the morning sacrifice and of choosing which of the bullocks they liked best Vers 26. And they took the bullock which was given them c. To wit which Ahab had given them or which Elijah had given them libertie to choose vers 25. And they leaped upon the altar which was made This may be also rendered as it is in the margin of our Bibles and they leapt up and down at the altar c. so that the meaning may be either that they danced and skipped about the altar which it seems they did customarily in the worship of Baal as desiring perhaps to make shew of such propheticall extasies as were usuall with those that were possessed with a divine spirit or else that in a kind of frantick manner they leapt upon the altar to expresse thereby their vehement desire that Baal would heare them as if they would have clambered up to fetch down fire from heaven if it had been possible or were ready even to sacrifice themselves that they might prevail in their suit some indeed conceive that this is spoken of Elijahs altar upon which the Baalitish prophets leapt as in a kind of divine fury to throw it down but the first exposition doth farre better agree with the order of the story Vers 27. And it came to passe at noon that Elijah mocked them c. to wit when the time limited for their sacrifice was fully ended or well nigh at an end before this he would not do it because it might first be apparent by their lost labour so long together that they deserved to be mocked and because they might not afterwards say that he had interrupted them Vers 28. And they cried aloud and cut themselves after their manner with knives c. As the heathens used to do in their sorrows Deut. 14.1 And the more to move their God to take compassion on them and not to deny them that were content thus to torture themselves and as it were to sacrifice their own bloud upon his altar that they might obtain what would be for his glory as well as theirs Vers 29. And they prophesied untill the time of the offering of the evening sacrifice That is they prayed and called upon Baal and with many strange gestures as men inspired sung the praises of their idol-god so labouring by all means to prevail with him to send fire to consume their sacrifices See the notes 1. Sam. 10.5 and 18.10 Vers 30. And he repaired the altar of the Lord that was broken down Not the altar whereon Baals priests laid their sacrifices which afterward they brake down and that by leaping upon it vers 26. as some conceive for it is not probable that Elijah would make use of their altar rather it may seem that Elijah brake down their altar and having purged the place built another in the room or that this mount Carmel having been one of the high places whereon they used to sacrifice in former times there was the ruins of an altar there which the idolatrous Israelites had broken down according to that complaint of Elijah chap. 19.14 the children of Israel have forsaken thy covenant thrown down thine altars and slain thy prophets with the sword and that this the Prophet did now repair a reall signe of his great designe which was to restore again the true worship of God in the land Vers 31. And Elijah took twelve stones according to the number of the tribes c. Though the greatest part of ten of the twelve tribes were at this time corrupted with the idolatry of Baal yet Elijah would build his altar with twelve stones according to the number of the tribes of Israel First thereby to signifie that it was built for the worship of that God whom the patriarchs had formerly worshiped Secondly to put the people in mind that they ought all to be united in the worship of this God of their fathers or else it would be in vain to reckon themselves amongst Gods Israel And thirdly to put God in mind as it were of the covenant which he had made formerly with their fathers Vers 33. Fill foure barrels with water and poure it on the burnt sacrifice c. Mount Carmel stood close upon the sea whence they might even in this drought have water enough Now the reason why the Prophet appointed so much water to be poured upon the sacrifice and the wood whereon it was laid was partly to make it the more evident that there was no fraud used
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
ever a whit the more question these divine Oracles Surely the Scripture is the Churches Magna Charta whereon all our priviledges and all our hopes depend as we are Christians and therefore I hope none that professe themselves fellow-citizens of the saints will suffer such a treasure as this to be taken from them No but the more violently Satan rageth against it the more we should prize it and the more diligently we should exercise our selves in the study of it Now Reader if herein this which I send forth abroad for the good of the Church shall afford thee any help blesse God for it and pray for him who is Thine in the Lord Jesus ARTHUR JACKSON Faults escaped Page 19 line 14 for now they reade and so now they p. 56. l 7 devided r. decided p. 8. l. 13. into parts r. into two parts p 135. l. 11. Ephraim quarrelled r. Ephraims quarrell p. 149. l. 10. retained r. reclaimed p. 181. l. 26 Michael r. Michal and l. 27 Michaels r. Michals p. 291. l. 4 understanding r. undertaking p. 301. l 45. pillars r. pillows p. 337. l. 4. and lived r. that is he lived p. 429. l. 29. it is Isaiah r. is that Isaiah p. 468. l. 17. after set out adde for the most holy place p. 507. l. 3â— after what God adde required p 513. l. 30. between r. from p 514 l. 3 indeed after r. indeed because after p. 656. l. 7. were carried r. were not carried l 40 off him r. off to him p. 669 l. 4. foure r. foure and twenty l. 31. we r. aâ—e p. 684. l. ult 2. 6. r. 2. Sam 6 p 712. l. 1. observed r. offered p. 736. l. 17. was absolute r. was not absolute and for also r. all p. 741. l. 24. at least r. at last p. 757. l. 20. the readily r the more readily p 760. l 37. Hanani r. Nehemiah p 773. l. 3 quality r. quantity l 4. durst do r. durst not do p. 805 l. 43 dele him ANNOTATIONS Upon the book of JOSHUA CHAP. I. NOw after the death of Moses the servant of the Lord it came to passe that the Lord spake unto Joshua c. Here begins the history of Israels commonwealth under the government of Joshua and therefore is this book called the book of Joshua Some adde also that it was so called because it was written by Joshua which may be judged the more probable first because the example of Moses herein who wrote the State of Israels common-wealth in his time might be a strong inducement to Joshua to do the like and secondly because that place chap 24.26 And Joshua wrote these words in the book of the Law of God c. is an evident proof that he wrote some part of this book if not that he wrote it all It is true there are some passages in this book which could not be written by Joshua as 1. That mention which is made of the book of Jasher Chap. 10.13 And the Sunne stood still and the Moon stayed untill the people had avenged themselves upon their enemies Is not this written in the book of Jasher for this book of Jasher was written after Davids time as is evident 2. Sam. 1.18 where it is said that David bid them teach the children of Judah the use of the bow behold it was written in the book of Jasher 2. That story of the expedition of the Danites when they took Laish mentioned in this book of Joshua chap. 19.47 which was long after that Judges 18.1 c. and 3. The relation of Joshua his death and buriall chap. 24.29 30. These things and some others that might be picked out could not indeed be written by Joshua but though the book it self were written by Joshua yet these passages might be inserted afterwards by some other Penman of the holy Ghost for so also in the foregoing books which all men yield were written by Moses we find some passages too that could not be written by Moses himself but were afterwards added by some other as is noted upon that relation of the death buriall of Moses Deut. 34.5 c. However sufficient it is for us to know that whoever wrote this book he wrote it by the inspiration of the holy Ghost for hereto there is a testimonie given in the new Testament where some passages thereof are cited as parts of the sacred Scripture the word of God as that which in this chapter is spoken to Joshua and cited by S. Paul Heb. 13.5 I will never leave thee nor forsake thee As for this first passage wherewith this book begins it shews how Joshua received a command from God to lead the Israelites over Jordan into the land of Canaan the Lord had before appointed that Joshua should succeed Moses in the government of Israel Numb 27.18 and upon the laying of Moses hands upon him he had received an extraordinary measure of the gifts of Gods spirit to inable him for the government Deut. 34.9 And therefore doubtlesse immediately after the death of Moses Joshua took upon him the supreme Magistracy But here now we are told how either at that time so soon as Moses was dead or rather after the thirty dayes that were spent in lamenting the death of Moses Deut. 34.8 the Lord spake unto Joshua the sonne of Nun Moses minister and gave him that charge which is here after related Whether God spake this to Joshua by an audible voice by the secret instinct of his spirit in some dream or vision or by the high-priests inquiring for him by the Vrim and Thummim we cannot conclude because we find it not expressed onely we find that God had formerly promised that Eleazar the priest should ask counsel for him after the judgement of Vrim before the Lord Num. 27.21 But for this title given here to Joshua that he was Moses minister the Lord spake unto Joshua Moses minister we may well think that was purposely added to imply one reason amongst others why Joshua was most fit to succeed Moses in the government to wit because having been so many years together his minister by his continuall daily conversation with Moses he could not but learn much thereby to prepare and fit him the better for this service Vers 2. Moses my servant is dead now therefore arise c. Here the Lord exhorts Joshua that since Moses was dead he should now lead the Israelites over Jordan and carry them into the land which according to his former promises made to their fathers he was now ready to conferre upon them Now in mentioning the death of Moses he useth this expression Moses my servant is dead first and principally to imply what it was he required of him to wit that as their captain and supreme governour he should now conduct them into the land of Canaan for Moses is here called Gods servant in regard of the supreme magistracy whereto God had advanced him and so the drift of the words is that since Moses
this order prescribed here by Joshua for the peoples marching about the citie was formerly given him in charge by the Lord though it be not there expressed However very observable is the peoples readinesse in obeying his command which makes it to me most probable that Joshua had told them what the Lord had imparted to him concerning the falling of the citie wall which they believing the rather because of the miracle they had so lately seen of the dividing of Jordan were the readier to do what Joshua enjoyned them and thence is that which the Apostle saith Heb. 11.30 By faith the walls of Jericho fell down after they were compassed about seven dayes It is questioned by some why those Israelites were armed that went before the ark seeing the wall was to fall of it self But this scruple is altogether causelesse for it was fit they should be armed for their own defence and the defence of the ark in case the inhabitants should sally out upon them and besides they were to go up upon the citie to destroy the inhabitants so soon as ever the wall was fallen and their going armed beforehand did testifie that they believed what God had said herein and were ready to execute the Lords command The greatest difficulty in these words is who are here meant by the rereward that came after the ark Some hold that this is meant of the tribes of Dan Asher and Naphtali and that because Numb 10.25 their camp is called the rereward and used alwayes as the Israelites travelled through the wildernesse to march in the rere which order they conceive was here observed for the greater pomp and state But yet because the words seem so plainly to imply that all the people that were armed went before the ark Let him that is armed passe on before the ark of the Lord vers 7. and here again the armed men went before the priests that blew with the trumpets therefore it may seem more probable which others say that by rereward here is meant the remainder of the people that were not armed Vers 16. Joshua said unto the people Shout c. The following reason for the Lord hath given you the citie shows the ground why this shouting was enjoyned them to wit first to strike the hearts of the men of Jericho with fear secondly to testifie their faith in Gods promise and their joyfull assurance that now the citie should be delivered up unto them and thirdly to encourage one another in the following assault Vers 17. And the city shall be accursed even it and all that are therein to the Lord. This Joshua received in charge from the Lord though it were not formerly expressed as is evident 1. Kings 16.34 In his dayes did Hiel the Bethelite build Jericho he laid the foundation in Abiram his first-born and set up the gates thereof in his youngest sonne Segub according to the word of the Lord which he spake by Joshua the sonne of Nun. And by Joshua no doubt this charge was given to the people before the time when they were to shout but here it is inserted vvhen it vvas to be put in execution to make vvay to the follovving story of Achans transgression chap. 7. Why this citie vvas thus destroyed rather then the other cities vve need not enquire since it is enough that it pleased God so to appoint But probably tvvo reasons may be given first that hereby the other inhabitants might be vvarned not to stand out against God or if they did to render them the more inexcusable and secondly that it might be offered to the divine justice as a kind of first-fruits as the words implie the citie shall be accursed to the Lord thereby acknowledging that the whole land was his but that he was pleased to give it them As concerning things accursed or devoted see the notes upon Levit. 27.28 Vers 19. But all the silver and gold and vessels of brasse and iron are consecrated unto the Lord. Under these we may probably conceive that all other metalls are comprehended and happely they were made to passe through the fire ere they were brought into the Lords treasurie as those were Num. 31.22 23. Onely the gold the silver the brasse the iron the tinne and the lead Every thing that may abide the fire ye shall make it go through the fire and it shall be clean concerning their images of gold and silver there is no question to be made but that either they were melted and so brought into the treasurie or else utterly wafted with the things in the citie according to that law Deut. 7.25 The graven images of their gods shall ye burn with fire thou shalt not desire the silver or gold that is on them nor take it unto thee lest thou be snared therein for it is an abomination to the Lord thy God Vers 20. The wall fell down flat so that the people went up into the citie c. Thus God without the help of the Israelites beat down the walls of Jericho wherein the Israelites were to have no part of the spoil See the former note upon vers 5. Vers 23. And they brought out all her kindred and left them without the camp of Israel That is having fetched Rahab her kindred and all she had out of her house they carried them to some place without their camp and there they left them And thus both the Israelites testified what an esteem they had of the holinesse of their camp where God was pleased to dwell amongst them and withall Rahab and her kindred were hereby taught to acknowledge bewail and forsake the impuritie of their gentile condition and were kept as aliens from the common-wealth of Israel till they had made profession of their desire to imbrace the religion and faith of Israel and were cleansed from their former pollutions according to the Law Numb 31.19 And do ye abide without the camp seven dayes whosoever hath killed any person and whosoever hath touched any slain purifie both your selves and your captives on the third day and on the seventh day Vers 24. And they burnt the citie with fire and all that was therein It might well in reason have been very grievous to the people to destroy such goodly houses wherein they might so conveniently have seated themselves and the whole prey and spoil of so fair a citie which might so greatly have enriched them But herein is noted their observable obedience at present to the Lords command not a man of them offering to meddle with one jot of the spoil save onely Achan of whose sacriledge we have the relation in the following chapter Vers 26. Cursed be the man before the Lord that riseth up and buildeth this citie Jericho God would have the ruines of this town remain as a perpetuall monument of the power of God shewed both in his severitie against this idolatrous citie and his mercie to his people and therefore Joshua is by the Lord appointed to curse him that should
is said in the foregoing verse it was because the inhabitants did all so obstinately stand it out against the Israelites none of them attempting to procure conditions of peace from them save onely the Gibeonites Vers 20. For it was of the Lord to harden their hearts c. See the note upon Exod. 7.13 Vers 21. And at that time came Joshua and cut off the Anakims from the mountains from Hebron and from Debir c. Concerning these Anakims see what is noted before upon Numb 13.22 where it is also expressely said that the Israelites that were at first sent to search the land of Canaan saw these Anakims about Hebron from whence Joshua did now drive them It is evident that Hebron yea and Debir too or else another city of the same name was formerly taken by Joshua and the Israelites in that their expedition against those five kings that had joyned their forces together to besiege Gibeon as we may see chap. 10.36 37.38 That therefore which is said here that Joshua cut off the Anakims from Hebron from Debir c. must be understood of his cutting them off from the mountains that were about Hebron and Debir It seems that these gyants being a kind of wild salvage men monsters rather then men did chiefly abide in dens and caves that were in the mountains or at least that when Joshua had prevailed in that part of the land and had taken the severall towns and cities there and destroyed the inhabitants many of these monsters had withdrawn themselves to those their fastnesses and strong holds from whence afterwards they brake forth into the countreys adjoyning and so thereupon Joshua went out against them with his forces and cut them off some at one time and some at another from the mountains from Hebron from Debir from Anab that is the mountains adjoyning to those cities and from all the mountains of Judah and from all the mountains of Israel that is the mountains in that portion of the land which fell to the tribe of Judah and indeed from all the mountains throughout the land of Canaan which fell to the rest of the Israelites for Judah by reason of their dignity is often mentioned as distinct from the other tribes and in this regard I conceive this expression is used from all the mountains of Judah and from all the mountains of Israel and not with reference to that division of the land betwixt the kingdome of Judah and the kingdome of Israel in Jeroboams revolt it being most probable that this book was written before that time even before David had cast out the Jebusites out of Jerusalem as may be gathered from that place chap. 15.63 As for the Jebusites the inhabitants of Jerusalem the children of Judah could not drive them out but the Jebusites dwell with the children of Judah at Jerusalem unto this day The greatest difficulty in this place is this that here it is said that Joshua cut off the Anakims from Hebron from Debir c. cities that he had taken before from the inhabitants chap. 10.36 c. and yet afterwards chap. 15.14 it is said that Caleb took Hebron and drove the Anakims thence To this some answer That though Joshua took Hebron and afterwards cut off the Anakims from the mountains about Hebron as it is here said yet in processe of time the inhabitants and especially these Anakims did again seise upon Hebron and possesse it and so were after Joshuas death driven out thence by Caleb for though this be related chap. 15.14 yet that it was not done till after the death of Joshua is evident they say in the first chapter of Judges vers 9. where the same story is again related But because it is evident in the fourteenth chapter of this book vers 12. that Caleb whilest Joshua was yet living desired Hebron and the mountainous countrey about it to be given him for his inheritance as Moses had promised it should be undertaking withall that with Gods help he would drive out the Anakims thence Give me saith he this mountain c. If so be the Lord will be with me then I shall be able to drive them out as the Lord said nor is it probable that ever the Lord suffered the Canaanites to recover one foot of that land out of which Joshua had expelled them till after the death of Joshua when by their sinnes they provoked the Lord against them nor that the valourous Caleb would suffer the Canaanites to roost so long in that place which was given him for his inheritance as till after the death of Joshua therefore I conceive that the truer answer for the resolving of this difficulty is this That it was Caleb that did drive out the Anakims out of the mountains about Hebron as is related chap. 15.14 onely it is here ascribed to Joshua because Joshua was their chief Generall and so it was done under his government and command though it were done by Caleb However the destroying the Anakims throughout the land of Canaan is here particularly recorded that in Gods goodnesse and power in cutting them now off they might see the folly of their forefathers infidelity who were so scared with the sight and report of the formidable stature of these giants that they would not enter the land notwithstanding all that Moses Joshua and Caleb could say to them Vers 22. There was none of the Anakims left in the land of the children of Israel onely in Gaza in Gath c. These were cities of the Philistims whose land was also within the compasse of the promise made to the Israelites Exod. 23.31 And I will set thy bounds from the red sea even unto the sea of the Philistims though because of their sinnes they prevailed not as yet so farre In these cities there were of these Anakims these giants still remaining many years after for Goliath was of Gath see 1. Sam. 17.4 c. and those foure huge giants mentioned 2. Sam. 21.16 c. were all of the Philistims Vers 23. And Joshua took the whole land according to all that the Lord said unto Moses c. That is he vanquished the whole land before mentionâ—d or he is said to have taken the whole land because he had so far subdued it that none of the inhabitants durst take up arms against them or any way molest them so that they might now peaceably make a division of it amongst the tribes though there were some places which the Canaanites had yet in their possession as is largely expressed in the beginning of the 13. chapter yet they durst not stirre against the Israelites and therefore is that clause added in the last words of this chapter and the land rested from warre CHAP. XII Vers 1. NOw these are the kings of the land which the children of Israel smote c. In this chapter there are briefly presented as it were in a table or map the severall countreyes and kings vanquished by Moses Joshua and the
And if it seem evil unto you to serve the Lord choose you this day whom ye will serve c. Not that Joshua did now lay the reins upon their necks and give them liberty to change their Religion and to serve strange gods if that way liked them best Had they revolted from God doubtlesse he would have punished them severely But he useth this kind of speech first as a powerfull perswasion to keep them constant to God by implying that there is such a difference betwixt these two the worshipping the Lord that had delivered them out of Egypt and done so many great things for them and bowing to Idol-gods that one would not think it possible that they should forsake the Lord to follow them though it should be left to their choice as if one should say choose you whether you will go to heaven or to hell So that this is much like that speech of Elijahs 1. Kings 18.21 How long halt ye between two opinions if the Lord be God follow him but if Baal then follow him Secondly to sift them how they stood inwardly affected and to imply that unlesse they served God willingly without any constraint so that if it were left to their choice they would take no other way God would not regard their outward obedience And thirdly that having now of their own accord accepted the Lord to be their God they might hereby be the more tyed to cleave constantly unto him But as for me and my house we will serve the Lord. This Joshua added not so much to make known to them what he was resolved to do to wit that though they should all forsake the Lord yet that should not one whit move him but principally that his resolute determination herein of whose wisdome and piety they had had so great experience might covertly but yet sweetly and effectually perswade them to keep constant in that way of religion wherein they found him so zealously and settledly resolved to continue Vers 19. Ye cannot serve the Lord for he is an holy God He is a jealous God c. This is spoken upon supposition not onely of Gods holinesse and severe jealousie against all those that are not faithfull in keeping covenant with him but also of the perverse refractary disposition and untamed stubbornesse of this rebellious people as if he should have said Consider well what you say God will not be content with a profession of being his people if ye take liberty to live as you list as you have done No God is a holy God c. so that this is added not to discourage them but rather by way of caution to awake them out of their security and to let them know that they must be more carefull of walking uprightly with God if they meant to serve him as if when a company of souldiers that had not so well behaved themselves in former times should untertake some speciall service and the Generall should answer not to beat them off from it but rather to enflame them and make them go through it with the more courage and care why should you think of undertaking such a piece of service you cannot do it implying onely thus much that they must be more valiant and constant then they had been if they would meddle with it Vers 23. Now therefore put away said he the strange Gods which are among you c. See the note above verse 13. Vers 25. So Joshua made a covenant with the people that day and set them a statute and an ordinance in Shechem That is as Gods servant and minister he caused the people to renew their covenant with God and doubtlesse it was done in a solemn manner being accompanied with sacrifices and other usuall rites of that sacred service and so he set them a statute and an ordinance in Shechem that is he established it as a thing fully settled and ratified for future times that they should constantly continue in the service of the Lord God alone as became his peculiar people and to that end did fully make known and confirm all the conditions of the covenant which they had made with God To which purpose happely the whole law of God was at this time distinctly read amongst them which some conceive is one of the principall things intended in this last clause Vers 26. And Joshua wrote these words in the book of the law of God That is these promises of the people and the whole carriage of this businesse when they did with such solemnity renew their covenant with God that knowing there was such a record kept of this businesse even in Gods Tabernacle they might be carefull to keep their covenant But yet withall hereby may be meant that this book of Joshua was now added to the book of Moses law which was laid up long since before the ark Deut. 31.26 saving onely those passages which are apparently since inserted for no doubt that which Joshua wrote was written for all future times Now we have in the Church no other records of it but this book of Joshua And took a great stone and set it up there under an oke that was by the Sanctuary of the Lord. This stone was also set up as a memoriall of this covenant now thus solemnly renewed between God and the people The place where it was set to wit under an oke that was by the Sanctuary is thus precisely expressed for the better evidencing of the certain truth of that which is here related Some indeed suppose that this was the very oke under which Jacob had many years since buried all the Idolatrous trash which he found amongst those of his family Gen. 35.4 And they gave unto Jacob all the strange gods that were in their hand and all the ear-rings which were in their ears and Jacob hid them under the oke which was by Shechem and that Joshua for that cause did purposely set up this stone under that oke But though it be certain and well known that okes will continue many hundred years yet that this was that oke we cannot certainly determine As for the Sanctuary of the Lord here mentioned some conceive it is the place onely where all this was done that is so called and that because of the ark that was there but I think it is farre more probable that the Tabernacle was brought thither together with the ark and that this it is which is here called the Sanctuary of the Lord. However certain it is that in future times this place where this stone was set up by Joshua was from hence called the plain of the pillar or the oke of the pillar Judges 9.6 Vers 27. Behold this stone shall be a witnesse unto us for it hath heard all the words of the Lord which he spake unto us This is a figurative speech and implies thus much that it should as truly witnesse against them if they should falsifie their promise as if it had heard the words that were
Behold my family is poore in Manasseh which is added partly to distinguish this Ophrah from another that was in the tribe of Benjamin And his sonne Gideon threshed wheat by the wine presse to hide it from the Midianites This Gideon was doubtlesse the next that judged Israel after Deborah yet I do not conceive that he was now Judge when the Angel appeared unto him and so had been all the seven years of the Israelites oppression by the Medianites but rather that he was called now thereto when he was called to deliver the Israelites from the Midianites However that he was a man of rank in the citie where he lived is evident by the mention that is made vers 27. of his taking ten of his servants along with him when he went to do that which God enjoyned him and the more observable therefore is that which is noted of him that the Angel found him threshing his wheat For hereby was plainly discovered that he was a man of an humble spirit not disdaining any honest labour and indeed we often find that when God hath afforded any speciall favour to his servants he hath as it were to testifie his approving of this conferred it upon them still when they were so imployed and withall this doth plainly show what a sad condition the poore people of God were in at this time when such a man as Gideon was glad to thresh his corn to hide it from the Midianites not daring happely to trust his own servants with the doing of it for which cause also it seems he threshed it out with a rod or flail did not tread it out with oxen as the custome of those times was because this way it might be done both more closely and speedily and that too by the wine presse where corn would not be looked for and where perhaps he might thresh it out and not be heard when he was doing it Vers 12. And the Angel of the Lord appeared unto him c. That is was seen of Gideon and then spake to him as followeth The Lord is with thee thou mighty man of valour the title here given to Gideon thou mighty man of valour may imply that he had been imployed in military affairs but however it implyes that God now had and would still indue him with strength and courage to withstand the enemies of his people and this salutation the Lord is with thee though it implyes Gods favourable presence and all the comfortable effects thereof yet here it hath reference chiefly to that implyed in the title given him that God would be with him in his courageous opposing of the Midianites Vers 14. And the Lord looked upon him and said Go in this thy might c. The Lord by fixing his eyes so seriously upon him as it were with affection and admiration did doubtlesse silently intimate the same that he expressed immediately in the words he said unto him to wit that he was the man chosen of God to deliver his people from these grievous calamities that now they indured Go saith he in this thy might that is in the might of which he had formerly spoken when he called him thou mighty man of valour the might wherewith God had now fitted him to be a worthy instrument of saving his people and thou shalt save Israel from the hand of the Midianites have not I sent thee that is know that the Lord hath sent thee and hath imposed this task upon thee and therefore having both authority and a promise of successe from him thou mayest courageously undertake this service Vers 15. And he said unto him Oh my Lord wherewith shall I save Israel c. Because Gideons faith is commended Heb. 11.32 33. and because withall the Angel did not reprove him for this he now spake but onely satisfied him concerning that he now inquired of it may seem probable that he spake not these words wherewith shall I save Israel as not believing what was promised but because knowing his own insufficiency for so great a work and being conscious to himself of the weaknesse of his faith he desired to be informed how this should be done that was promised as being glad to have his faith strengthned lest those unlikely hoods which his reason discerned should be any hinderance to him either in believing what was promised or undertaking what was commanded and so the like may be said concerning his desiring of signes vers 17 36 37. Vers 16. Surely I will be with thee and thou shalt smite the Midianites as one man That is as easily as thou mayest smite one man Vers 17. If now I have found grace in thy sight then shew me a signe that thou talkest with me That is thou speakest to me in the name of the Lord saying I will be with thee and thou shalt smite the Midianites as one man now therefore make it manifest to me by some signe or other that thou talkest with me that is that thou art that same Lord that great Angel of God at whose command I may safely undertake this enterprise See the foregoing note upon verse 15. Vers 18. Depart not hence I pray thee untill I come unto thee and bring forth my present and set it before thee Because the word here translated my present may also signifie a meat-offering and so therefore it is rendred in the margine of our Bibles therefore many Expositours conceive that Gideon meant to fetch out a sacrifice which he meant should be offered by himself or by the Angel but there is no just ground for this conceit in the Text. The Hebrew word which commonly signifieth a meat-offering is frequently also used for any present or gift in generall as before chap. 3.15 17. where there is mention made of a present that Ehud carried the Hebrew word is the same that is used here and which ordinarily is translated a meat-offering and so it is in many other places Besides had Gideon intended to fetch out a sacrifice would he have brought out a kid ready boyled together with the broth as in the following verse we see he did when do we reade of any such sacrifice Questionlesse therefore Gideon intended no sacrifice but onely meant to bring forth some provision or other for this messenger sent from God unto him that he might eat thereof and refresh himself as Abraham did for those Angels that appeared unto him Gen. 18.5 and that the rather because he expected some signe from him whereby he might know whether he were the great Angel of God or whether he were some Prophet or other messenger sent unto him from God concerning which he was not yet fully satisfied Vers 19. And Gideon went in and made ready a kid and unleavened cakes c. To wit because these might suddenly be made ready Vers 20. And the Angel of the Lord said unto him Take the flesh and the unleavened cakes and lay them upon this rock and poure out the broth and he did so
the stream of a river it seems they chose this word to discover them by upon their desire to passe over the foards of the river Jordan And there fell at that time of the Ephraimites fourty and two thousand This was done in the land of the half tribe of Manasseh without Jordan and because we reade of a place in their countrey that was called the wood of Ephraim 2. Sam. 18.6 we may well conceive that it was so called because of this notable slaughter of the Ephraimites there Vers 15. And was buried in Pirathon in the land of Ephraim in the mouth of the Amalekites So called as it seems because the Amalekites had formerly 〈…〉 that mountain CHAP. XIII Vers 1. ANd the children of Israel did evil again in the sight of the Lord c. This Apostacie of the children of Israel was doubtlesse in the dayes of Ibzan the next Judge after Jephthah chap. 12. vers 8. as may appear by the computation of those fourtie years wherein the Philistines oppressed Israel mentioned in the following words And the Lord delivered them into the hand of the Philistines fourtie years for the twenty years wherein Samson judged Israel must necessarily be accounted one half of these fourtie years of the Philistines oppression as is evident chap. 15. vers 20. And he judged Israel in the dayes of the Philistines twenty years and the other half to wit the other twenty years must needs begin before Samson was born to wit about the fifth yeare of Ibzans judging Israel for when the Angel appeared to Samsons mother the Philistines oppressed Israel whence he tells her for her comfort verse 5. that he should deliver Israel out of the hands of the Philistines And indeed Jephthahs slaying two and fourty thousand of the Ephraimites chap. 12. vers 6. must needs be a great weakning to the Israelites in those parts and was like enough to encourage the Philistines to invade their land within a short time after Jephthah was dead Vers 2. And there was a certain man of Zorah of the family of the Danites whose name was Manoah So that Samson the sonne of this Manoah was of the tribe of Dan This tribe bordering upon the land of the Philistines was most exposed to their incursions and therefore God was pleased now to raise up a Judge for the Israelites out of this tribe to wit Samson the sonne of this Manoah to whose exploits against the Philistines some conceive that Jacob had respect in that his prophecy concerning this tribe Gen. 49.16 17. Dan shall Judge his people as one of the tribes of Israel Dan shall be a serpent in the way an adder in the path that biteth the horse heels so that his rider shall fall backward Vers 3. And the Angel of the Lord appeared unto the woman and said unto her behold now thou art barren c. He first mentions her barrennesse that the following tydings concerning her conceiving with child might be the more joyfully received by her it is a great question among Expositours what this Angel of the Lord was that now appeared to Manoahs wife some conceiving that it was a created Angel and that because as they say he afterwards chargeth Manoah not to sacrifice to him but to the Lord vers 16. If thou wilt offer a burnt offering thou must offer it unto the Lord. And others again conceiving that it was the very sonne of God that great Angel of the covenant and that because vers 18. he saith his name was secret or wonderfull but especially because vers 22. Manoah saith they had seen God and vers 23. his wife calls him the Lord that is the Jehovah and indeed though these be not unanswerable proofes yet considering that it is unquestionably evident in other places that in these times the sonne of God did usually appear to other the servants of God I should judge it most probable that it was he that did now also appear in the shape of a man to the wife of Manoah Vers 4. Drink not wine nor strong drink and eat not unclean any thing Because her child was to be a Nazarite from the wombe as it follows vers 5. therefore she might not eat or drink those things that were unlawfull for the Nazarites to wit neither whilst she was with child nor whilst she gave suck in regard that all that time that which she did eat or drink was for the nourishment of her child too Indeed by the unclean meat forbidden her may be meant any meat forbidden in the Law Levit. 11. for it is no wonder though the Angel charges her to beware of such meats which were unlawfull for any Israelite to eat as well as Nazarites first because it is likely in these times so full of confusion and disorder both this and many other of Gods Laws were altogether disregarded by the people in generall secondly because though such meats were unlawfull for any Israelite yet much more for Nazarites But yet here I rather think such meats are meant as were unclean for the Nazarites though not for others such as were grapes moist or dryed yea any meats that were made of the vine tree from the kernel even to the husk Num. 6.3 4. He shall separate himself from wine and strong drink and shall drink no vinegar of wine or vinegar of strong drink neither shall he eat any liquour of grapes nor eat moist grapes or dried All the dayes of his separation shall he eat nothing that is made of the vine tree from the kernel even to the husk Concerning which Law see the note there Vers 5. The child shall be a Nazarite unto God from the womb This is a commandment not a prediction as is also the other clause before no rasour shall come on his head for we see his hair was afterwards cut off chap. 16.19 And she made him sleep upon her knees and she called for a man and she caused him to shave off the seven locks of his head and she began to afflict him and his strength went from him And he shall begin to deliver Israel out of the hand of the Philistines It is said here that Samson should begin to deliver Israel out of the hand of the Philistines first because the Israelites were many years oppressed by the Philistines and the Lord sent them no saviour till at length Samson when he came of age was stirred up by the spirit of God to undertake this work and so he was the first that did any thing towards the foiling of the Philistines secondly because though he did not wholy vanquish them for after Samsons death they did often infest annoy the Israelites yet did he so farre weaken them especially by the last blow that he gave them at his death when he slew all their Princes and many of the people that they scarse ever recovered their former strength and thirdly because the work of shaking off the yoke of the Philistines that was begun by
us serve them thou shalt not hearken unto the words of that Prophet or that dreamer of dreams For the Lord your God proveth you to know whether you love the Lord your God with all your heart and with all your soul And this seems the more probable because his answer as the devils Oracles had wont to be may be interpreted two severall wayes either that God saw what they were going about or that God would prosper them in their journey But the event answering that promise or prediction of successe which he had given them this made them highly esteem both the priest and his idols Vers 7. Then the five men departed and came to Laish c. Or Leshem Josh 19.47 which afterwards by these Danites when they had destroyed the inhabitants and taken it for themselves to dwell in was called Dan vers 29. And they called the name of the citie Dan foure particulars are here mentioned which the spies of Dan noted and whereby they concluded that they should easily take this place the first is that the people dwelt carelessely after the manner of the Sidonians quiet and secure The Sidonians in regard of the strength of their citie and their excessive wealth lived securely and voluptuously without feare of any enemie that should invade them the rather because neither the Israelites since their entring the land of Canaan nor any other of the neighbouring nations had ever attempted any thing against them and after the same manner lived the inhabitants of Laish yea and it may well be as some think that in this their carelesse securitie they are compared to the Sidonians rather then to any other people because that having some relation to the Sidonians either by some strict league that was between them or rather some dependance they had upon them as their lords in chief which seems also to be the reason why they had no magistrates of their own hence it was that they lived so carelessely and securely not onely in confidence of their aid but as being infected by their example and so brought to live in such a kind of sensuall voluptuous secure course of life as they observed in them The second is that there was no magistrate in the land that might put them to shame in any thing For where there is no magistrates who are called the shields of the earth Psal 47.9 either to restrain the people from that loosenesse and manifold wickednesse they are ready to run into or to provide for their defence they must needs lie naked and open to all manner of mischief and the magistrates punishing offenders is here called a putting them to shame because the shame doth more curb men from evil then the smart of punishments The third is that they were farre from the Sidonians and therefore could not on a sudden have any aid from them and yet they were the onely people from whom they were like to have help as is before noted And the fourth is that there was neither league nor commerce between them and their neighbours either of which might have wonne their neighbours to help them Vers 10. For God hath given it into your hands This they grounded partly upon that which they had observed in Laish and partly from the encouragement which Micahs priest had given them vers 6. And the priest said unto them Go in peace before the Lord is your way wherein ye go Vers 12. And they went up and pitched in Kiriath-jearim in Judah wherefore they call that place Mahaneh-Dan c. Mahaneh-Dan that is the camp of Dan see chap. 13.25 it may well be that this was the place where Samsons parents dwelt for Kiriath-jearim stood in the very confines of Judah Dan and Benjamin Vers 14. Do ye know that there is in these houses an ephod and teraphim and a graven image and a molten image now therefore consider what ye have to do That is bethink your selves whether these things will not be a good booty for us by them we enquired of the Lord when we went to spie out the land and received an answer that our journey should be prosperous and doubtlesse we may carry the businesse so as to make them our own and therefore consider whether it will not be our best way to take them with us that we may make the same use of them in future times Vers 15. And they turned thitherward and came to the house of the young man the Levite c. Micahs house may be here called the Levites house because he dwelt there but besides though he was of Micahs family yet he might dwell apart by himself to wit in that part of the house which joyned to the chappell where these idols were and with respect to that it may be said that they came to the house of the young man the Levite Vers 17. And the five men that went to spy out the land went up and came in thither and took the graven image c. First no doubt they brought out the priest to their brethren the Danites that stood at the gate with whom whilst the priest staid happely saluting some of the chief of them wishing them good successe in the enterprise they were going about or otherwise shewing them such courtesie as to strangers is wont to be afforded in the interim the five men went back into his house and fetched away the images c. and therefore it is added in the following words that the priest stood in the entering of the gate with the six hundred men that were appointed with weapons of warre Vers 18. And these went into Micahs house c. That is the five men mentioned before vers 17. see the former note Vers 20. And he took the ephod and the teraphim and the graven image and went in the midst of the people For all the respect that Micah had shown him now he hoped to have a place of more advantage away he goes as for his going in the midst with his idolatrous trash he did it either for the better defence both of them and his person or in a kind of apish imitation of the arks being carried in the midst of the tribes Vers 21. So they turned and departed and put the little ones and the cattell and the carriages before them The bringing of their wives little ones and cattell with them shews with what assurance of successe they went against Laish and these going away from Micahs house they place before their army as not fearing any enemy before them but suspecting that Micah with all the strength he could raise would pursue after them as indeed he did Vers 24. And he said Ye have taken away my gods which I made and the priest and ye are gone away and what have I more c. As if he should have said that he esteemed all that they had left him as nothing now his gods were gone Vers 27. And they smote them with the edge of the sword and burnt
former verse it is said they went up though in after times the Ark was a long while out of the Tabernacle yet in those dayes it was there in the house of God in Shiloh Vers 28. And Phinehas the sonne of Eleazar the sonne of Aaron stood before it in those dayes That is ministred before the Lord in the priests office Deut. 10.8 The Lord separated the tribe of Levi to bear the Ark of the covenant of the Lord to stand before the Lord and to minister unto him and enquired of the Lord by Urim and Thummim before the Ark in the behalf of the people And hereby it appears that this story of Israels warre with Benjamin did not fall out after Samsons death according as it is here set down in order of the Historie but long before for had Phinehas lived after Samson he had been well nigh foure hundred years old whereas in this time it was a rare thing to live till fourescore years Psal 90.10 The dayes of our years are threescore years and ten and if by reason of strength they be fourescore years yet is their strength labour and sorrow for it is soon cut off and we flie away Vers 29. And Israel set liers in wait round about Gibeah c. Though the last time the Israelites enquired of the Lord what they should do God had assured them that they should prevail against the Benjamites Go up for to morrow I will deliver them into thy hand yet were they never a whit lesse carefull to trie if by policie they could get any advantage against them and as may be gathered by severall passages in the following part of the chapter though the relation be somewhat intricate the course which they took seems to be this they divided their army into three parts one part was laid in ambush in the meadows of Gibeah vers 33. the other part was sent against Gibeah who were presently to flie before the Benjamites that they might draw them farre off from the citie vers 30 31. and the third was to stay in Baaltamar and to renew the battel when the Benjamites came thither pursuing the Israelites that fled before them Vers 30. And the children of Israel went up against the children of Benjamin c. That is that part of their army that was to make an assault upon the Benjamites and then presently to give back and flie See the foregoing note Vers 31. In the high wayes in which one goeth up to the house of God and the other in Gibeah in the field This surely was another Gibeah called Gibeah in the field to distinguish it from that Gibeah against which the Israelites now warred which stood on a hill happely it is the same which is called Gaba Josh 18.24 Vers 33. And all the men of Israel rose up out of their place and put themselves in array at Baal-tamar That is the main body of the army which stayed in that place to receive the Benjamites when they should follow on in the pursuit of the flying Israelites See the note vers 19. Vers 34. And there came against Gibeah ten thousand chosen men out of all Israel c. These ten thousand were I conceive the liers in wait mentioned vers 33. but yet that which follows and the battel was sore but they knew not that evil was near them must be meant of the battel betwixt the Israelites that set themselves in array in Baal-tamar vers 33. and the Benjamites that were fallen upon them as they came pursuing the Israelites who did purposely flie before them for these Benjamites they were that knew not that evil was near them but fought courageously till afterward they saw the smoke of the citie arise and then they fled before the Israelites as it is afterward more particularly described vers 38 c. Vers 35. And the Lord smote Benjamin before Israel Though they used now a stratagem which they used not before yet it was not thence that they prevailed but because the Lord was at peace with them and gave them the victorie And the children of Israel destroyed of the Benjamites that day twenty and five thousand and an hundred men To wit eighteen thousand in the fight vers 44. And there fell of Benjamin eighteen thousand men and five thousand which they gleaned in the high-wayes as they found them in the pursuit scattered here and there vers 45. and two thousand which they slew at Gidom vers 45. and the odde hundred which is not expressed in the particulars was slain it seems some in one place and some in another Vers 41. And when the men of Israel turned again the men of Benjamin were amazed This is added to clear that which was said vers 40. to wit how the Benjamites came to look back and see the flame of the citie the reason was that they were amazed to see the flying Israelites on a sudden turn head and renew the battel with such courage and violence and thereupon looking behind them saw their citie was taken and set on fire Vers 46. So that all which fell that day of Benjamin were twenty and five thousand c. There fell that day twenty five thousand one hundred See vers 35. And the children of Israel destroyed of the Benjamites that day twenty and five thousand and an hundred men but here the great number is onely expressed Vers 48. And the men of Israel turned again upon the children of Benjamin c. That is having slain all the Benjamites that were in arms for the defence of Gibeah together with all the inhabitants of the citie they then addressed themselves to take vengeance on the rest of the tribe of Benjamin because they also had a hand in the sending out men for the defence of Gibeah and herein proceeded with such fury and rage that they utterly destroyed both in town and citie where ever they came all that came to hand both man and beast that is they spared neither women nor children nor any living thing that came in their way and this they did either as judging that they were bound to deal with them as with those that were anathematized or devoted to destruction according to the direction which was given by the Lord concerning any citie that should set up idolatrie amongst them Deut. 13.15 16. Then thou shalt enquire and make search and ask diligently and behold if it be true and the thing certain that such abomination is wrought among you thou shalt surely smite the inhabitants of that city with the edge of the sword destroy it utterly and all that is therein and the cattel thereof with the edge of the sword or rather onely out of the fury and rage wherewith they were transported partly because it was such a horribe villanie which the Benjamites had undertaken to defend and partly because so many thousands of their own tribes had perished in this warre against the Benjamites concerning which see what is further noted in the
taken by all the people in a solemn manner and partly because it was taken with some severe execration against any that should dare to break it as is expressed concerning the other oath vers 18. Howbeit we may not give them wives of our daughters for the children of Israel have sworn saying Cursed be he that giveth a wife to Benjamin Vers 11. Ye shall utterly destroy every male and every woman that hath lien by man For even against these inhabitants of Jabesh-Gilead they thought they were bound to proceed as against men devoted who were to be all destroyed and that because they came not forth to help their brethren against the Benjamites See the note in the former chapter vers 48. Vers 12. And they found among the inhabitants of Jabesh-Gilead foure hundred young virgins that had known no man c. To wit such as were marriageable and not yet married the Israelites gave them order onely to save such as these not doubting but of these there would have been six hundred found for the six hundred Benjamites that were left alive but there were onely four hundred such found and the rest being killed there were not wives enough for them for which the Israelites afterwards blamed themselves vers 22. Be favourable unto them for our sakes because we reserved not to each man his wife in the warre Vers 12. And they brought them unto the camp to Shiloh which is in the land of Canaan Because they brought them from Jabesh-Gilead which was without Jordan therefore it is said that they brought them to Shiloh which is in the land of Canaan for the land within Jordan was more peculiarly called the land of Canaan Vers 14. And they gave them wives which they had saved alive of the women of Jabesh-Gilead Wherein they conceived they brake not their oath because they were not their own daughters Vers 19. Then they said Behold there is a feast of the Lord in Shiloh yearly c. Having hitherto onely provided four hundred wives for four hundred of the Benjamites that were fled to the rock Rimmon now they pitch upon another way whereby the other two hundred should be supplyed with wives that so that tribe that was almost wholly destroyed might the sooner grow up again namely that at the time when there was a feast of the Lord kept yearly in Shiloh these two hundred Benjamites should hide themselves in the vineyards there abouts and so when the daughters of Shiloh came forth to dance they should then catch every man his wife and so carry them away A great question it is what feast it was in Shiloh when this was to be done some conceive it was some civill festivity and time of rejoycing which they kept in that town either because of some fair or time of extraordinary concourse for traffique or some such like occasion but others again think that it was one of those three solemne feasts when all the males of Israel were to come up to the Tabernacle of the Lord Deut. 16.16 and indeed because the Tabernacle was now in Shiloh and because it is called a feast of the Lord this seems the more probable onely in regard the women used to come up voluntarily from all parts of the land at these feasts to the Tabernacle though onely the males were bound to come up by the Law it may be thought that they should also joyn in these dances and then it may be questioned how they should propound to the Benjamites the taking away the daughters of Shiloh onely but for this we must consider that it seems it was a known custome that onely the inhabitants the daughters of Shiloh used to go forth in dances at least in that place where the Benjamites were appointed to lie in wait for them and hence was this plot laid for the taking of the daughters of Shiloh onely As for this course which the Israelites took to provide wives for the Benjamites without breaking the oath the oath they had taken it may justly seem strange that they should satisfie their consciences therewith for what difference was there between giving the Benjamites wives of any of the daughters of their tribes and appointing them with their consent to go and take them by force doubtlesse this was but a device to delude conscience when they found their oath could not be kept without suffering a tribe to perish how much better had it been to condemne the rashnesse of their oath and so to take the liberty which was given them of God But when men have a desire to do what is causelessely scrupled they are naturally more inclinable to stop the mouth of conscience with some groundlesse device or excuse then to see their own folly and to judge themselves for their former errour Vers 21. If the daughters of Shiloh come out to dance in dances then come ye out of the vineyards c Hereby it appears that in those dayes dancing was one of the wayes whereby they expressed their joy even when it was holy and spirituall as we see likewise Exod. 15.20 And Miriam the prophetesse the sister of Aaron took a timbrel in her hand and all the women went out after her with timbrels and with dances but then withall we must note that the virgins danced apart by themselves for had their been men with them the Benjamites could not â—o easily have snatched them away mixed dancing is very dangerous and was not it seems used in those times by the people of God Vers 22. Be favourable unto them for our sakes because we reserved not to each man his wife in the warre c. By two arguments the Elders of Israel do here undertake to perswade the men of Shiloh not to be offended with the Benjamites for taking away their daughters to wit first because their was an errour committed by the Israelites in that they reserved not to each man his wife in the warre that is in the warre against Jabesh-Gilead and secondly because it was no breach of their oath that the Benjamites had taken them wives of their daughters ye did not say they give unto them at this time that you should be guilty as if they should have said ye have not broken the oath ye took because ye gave them not your daughters but they took them by force Vers 25. In those dayes there was no king in Israel c. See the note chap. 17.6 ANNOTATIONS Upon the book of RUTH CHAP. I. NOw it came to passe in the dayes when the Judges ruled c. This Historie of Ruth is an Appendix to that of Judges in whose time it happened yet it is put in a book apart by it self because the storie was of such speciall concernment in that it relates some remarkable passages concerning the genealogie of David of whom Christ the promised Messiah descended By whom and when this book was written is no where expressed onely by the Genealogie of David set down in the end of this
How to compute the time from the birth of Boaz to the birth of David is a matter of great difficulty for from the going of the Israelites out of Egypt to the building of the temple it was 480. years and therefore from the Israelites entring the land of Canaan to that time it was 440 years out of which deducting 24 years for the age of Solomon when he began to build the temple 50. years for the age of David when Solomon was born which is most probable it will then be found that it was 366. years from the Israelites entring into Canaan to the birth of David and it was not sure long after the Israelites took Jericho ere Salmon married Rahab by whom he had Boaz. But yet granting that both Boaz begat Obed when he was a very old man and so Obed Jesse and Jesse David it might well be that in 366. years there might be no more then these generations ANNOTATIONS Upon the first book of SAMUEL Otherwise called The first book of KINGS CHAP. I. NOw there was a certain man of Ramathaim-zophim c. The two books of Samuel are so called because they contain the storie of the life and death of Samuel and of the Common-wealth of Israel under his government and likewise the storie of Saul and David who were both anointed kings by Samuel and so shew how the prophecies of Samuel concerning them both were exactly fulfilled Yet by the Greek and Latine Interpreters they are usually called the two first books of the Kings because therein is related how the government of Israel came first to be changed from that of Judges to that of Kings and because they contain the storie of Saul and David the two first Kings of Israel By whom these books were written is no where expressed but that they were written by the inspiration of the holy Ghost whosoever the penmen were is evident by the testimonie of the Jews to whom were committed the Oracles of God and who did alwayes acknowledge them to be a part of the sacred canon of the Scripture and it is likewise confirmed in the new Testament where some passages of these books are cited as a part of the Scripture as we may see Matt. 12.3 4. where that passage concerning Davids eating the shew-bread 1. Sam. 21.6 is cited by our Saviour Have ye not read what David when he was an hungred did and they that were with him how he entred into the house of God and did eat the shewbread c. and again in those two testimonies cited by S. Paul the one Rom. 15.9 As it is written For this cause I will confesse to thee amongst the Gentiles and sing unto thy name which is taken out of the 2. Sam. 22.50 and the other Heb. 1.5 I will be to him a father and he shall be to me a sonne which is alledged from 2. Sam. 7.14 As for these first words Now there was a certain man of Ramathaim-zophim c. wherein we are told what Elkanah the father of Samuel was we must know first that whereas elsewhere the town where Elkanah dwelt is called Ramah as in the 19. verse of this chapter And they rose up in the morning early and came to their house to Ramah and so again chap. 2.11 here it is called Ramathaim-zophim Ramathaim in the duall number because it consisted of two towns that were called Ramah two Ramahs joyned in one and Zophim either because it was situate in the countrey or region of Zuph whereof we reade chap. 9.5 And when they were come to the land of Zuph Saul said to his servant that was with him Come and let us return c. or else because of the high situation of the place standing upon some notable high hill in regard whereof it may well be that there were some watch-towers there for that the name seems to import because Zophim signifieth watch houses or towers or else as some think because there was there an Universitie or school of Prophets who are usually in the Scripture called watchmen as Ezek. 3.17 Sonne of man I have made thee a watchman to the house of Israel secondly that whereas in setting down the genealogie of Elkanah it is said that he was the sonne of Jeroham the sonne of Elihu the sonne of Tohu the sonne of Zuph it seems in the 1. Chron. 6.26 27. that three of these were also called by other names for Elihu is there called Eliab and vers 34. Eliel and Tohu Nahath and vers 34. Toah and Zuph Zophai and thirdly whereas it is said that Elkanah was an Ephrathite thereby is meant that he dwelt in mount Ephraim Elimelech and his two sonnes are called Ephrathites Ruth 1.2 because they were of Bethlehem Ephratah and Jeroboam is called an Ephrathite because he was of the tribe of Ephraim 1. Kings 11.26 but Elkanah is here called an Ephrathite onely because he dwelt in mount Ephraim for that he was a Levite of the familie of the Kohathites to whom indeed certain cities were allotted in the tribe of Ephraim Josh 21.20 and of the posteritie of Korah that wretch that was in so fearfull a manner destroyed in the wildernesse for his rebellion against Moses is evident 1. Chron. 6.22 23 c. so that it is no wonder though the sonnes of Korah were spared whilest the father was destroyed since the Lord had determined from this cursed stock to raise up to the Israelites such a glorious Prophet as Samuel was Vers 2. And Peninnah had children but Hannah had no children Hannah is reckoned in the foregoing words in the first place and it is probable therefore which some conceive that Hannah was his first wife and that afterwards he took Peninnah to wife because Hannah was barren For in those times they counted it an extraordinary crosse to die without issue yea because the temporall promise made to that nation depended much upon their carnall generation though the Lord allowed not their polygamie yet he was pleased to tolerate this infirmitie in his servants till the Messiah came when the Church should no longer be tied to one nation but spirituall children should be begotten unto God from all nations and it may be they did conceive that Gods promise to Abraham of multiplying his seed as the starres of heaven did implie a dispensation granted to them for having many wives Vers 3. And this man went up out of his citie yearly to worship and to sacrifice to the Lord of hosts in Shiloh At Shiloh the Tabernacle had stood ever since the seventh yeare of Joshua Josh 18.1 thither went Elkanah yearly that is at those three solemne feasts wherein all the males were bound to appear before the Lord Deut. 16.16 He might go at other times as a Levite to do service in his course at the Tabernacle but here doubtlesse his going up yearly at those great feasts is onely intended when his familie went with him yea the women also such was their devotion though
not bound thereto by the Law And the two sonnes of Eli Hophni and Phinehas the Priests of the Lord were there This Eli was at this time Judge of Israel the next after Samson chap. 4.18 He had judged Israel fourtie years and withall as it is generally thought by all Expositours he was high Priest too Indeed how he should come to be high Priest we cannot say For Aaron leaving two sonnes behind him Eleazar and Ithamar the high Priesthood was to have descended successively to the posteritie of Eleazar Aarons eldest sonne and accordingly we reade that Eleazar was high Priest after Aaron died Deut. 10.6 and after Eleazar died Phinehas Judg. 20.28 Now it is evident that Eli was of the posteritie of Ithamar Aarons second sonne because it appears that Abiathar who was deposed from being high Priest by Solomon was of the posteritie of Eli 1. Kings 2.27 and of Ahimelech who was the sonne of Abiathar it is expressely said 1. Chron. 24.3 that he was of the sonnes of Ithamar and how therefore the high Priesthood came to be transferred from the posteritie of Eleazar to Eli that was of the house of Ithamar cannot be cleared by any place of Scripture onely because it is said chap. 2.30 that God had promised Eli that his house and the house of his father should walk before him for ever thence some conclude that it was not without Gods appointment that the high Priesthood was removed to the house of Ithamar and that because the high Priests of Eleazars familie had some way provoked God by their evil wayes in the dayes of the former Judges As for Elies two sonnes Hophni and Phinenas it is expressely inserted here that they were then in Shiloh when Elkanah used yearly to go up thither to sacrifice to intimate thereby the wisdome and pietie of Elkanah who would not neglect his dutie in going up thither with his sacrifices according to the rule of Gods Law because of the horrible wickednesse of these wretches who were of chief sway amongst the Priests that attended the service of the Tabernacle no though others stumbled so at their lewdnesse that chap. 2.17 they abhorred the offering of the Lord yet Elkanah would not do so but went up yearly at the appointed feasts to the house of God though Hophni and Phinehas were there Vers 4. He gave to Peninnah his wife and to all her sonnes and daughters portions That is portions of the peace offerings which he offered to the Lord the fat onely of the peace-offerings was burnt upon the altar the right shoulder and the breast was given to the Priest and the remainder of the sacrifices were for the offerer to eat and those that belonged to him of this therefore Elkanah gave portions to Peninnah and her children according to the ancient manner of feasts of which see Gen. 43.34 Vers 5. But unto Hannah he gave a worthy portion for he loved Hannah c. Peninnah had a great share as having many children for she and her sonnes and her daughters had each of them severall portions whereas Hannah being but one was to have but a single portion But her husband therefore because he loved her dearly as being a gracious woman and withall of a meek and quiet melting disposition that she might not be discouraged took care that her one portion should be the larger and better a double portion as some read it and happely of the choice and best of the sacrifices Vers 6. And her adversary also provoked her sore c. This her adversary was Peninnah as indeed where one man contrary to the Ordinance of God hath two wives they must needs be adversaries as being corrivalls in his love and live in continuall variance one with the other and she provoked her sore to make her to fret because the Lord had shut up her wombe That is she provoked her purposely to make her vex and disquiet her self and that by upbraiding her with her barrennesse as an effect of the Lords displeasure Now this is added here as a second reason why Elkanah gave Hannah such a worthy portion It was not onely because of the singular love he bare to her but also because he saw that Peninnah vexed her and so he was the more carefull to comfort her and chear her up Vers 7. And as he did so yeare by yeare when she went up to the house of the Lord so she provoked her c. That is whereas Elkanah did this yearly to chear Hannah Peninnah was hereby rendred the more ready to vex her Now this petulancy of Peninnah in provoking Hannah by upbraiding her with her barrennes is hereby much aggravated that she did not forbear at those times when they went up to pray and offer sacrifices to the Lord. See Mat. 5. And withall it implies that she upbraided her with the fruitlessenes of her seeking to God so earnestly at those times for a child Vers 9. So Hannah rose up after they had eaten in Shiloh and after they had drunk That is after Elkanah and his family had eaten and drunk together with whom Hannah sat It may be indeed that Hannah upon her husbands words vers 8. did eat a little yet it is most probable that she did neither eat nor drink for besides what she said afterward to Eli vers 15. I have drunk neither wine nor strong drink it seems to have been against the expresse letter of the Law for any body to partake of these holy feasts whilst they were in sadnesse and heavinesse of spirit Deut. 12.7 And there you shall eat before the Lord your God and ye shall rejoyce in all that ye put your hand unto ye and your housholds Levit. 10.19 And Aaron said unto Moses Behold this day have they offered their sinne offerings and their burnt offerings before the Lord and such things have befallen me and if I had eaten the sinne offering to day should it have been accepted in the sight of the Lord Now Eli the Priest sat upon a seat by a post of the Temple of the Lord. That is of the Tabernacle for as Solomons Temple is sometimes called a Tabernacle Jer. 10.20 My Tabernacle is spoyled and all my cords are broken so the Tabernacle is here called the Temple of the Lord. But yet it seems too that the Tabernacle was at this time within some house built for that purpose in Shiloh and hence there is mention here of a seat by a post where Eli sat and afterwards of doores chap. 3.15 And Samuel lay untill the morning and opened the doores of the house of the Lord whereas the Tabernacle had neither gates nor posts nor seats before it but onely a vail that was hung up at the entring into it Exod. 26.36 Vers 11. And she vowed a vow and said c. To wit as it followeth afterwards that if the Lord would give her a man-child she would give him unto the Lord all the dayes of his life and that he should be
a Nazarite which she expresseth in the last clause of this verse and there shall no rasour come upon his head Indeed being by birth a Levite the Lords he was without her vow as being one of that tribe whom God had separated from the rest of the people for his speciall service but then we must consider that many of the Levites were dispersed abroad in severall places of the land where their chief imployment was to teach and instruct the people and did not at least continually but onely at some set times when their course came attend upon the service of the Tabernacle and again that the Levites were not bound to the service of the Tabernacle till five and twenty or thirty years of age and were again exempted at fifty concerning which see the note Numb 4.3 either therefore the speciall thing intended in her vow was the consecrating him wholly to the service of the Tabernacle or else the time when he should begin to attend there that he should not stay till the usuall years of other Levites but should be brought thither and trained up there even from his child-hood and all that while continue under the strict vow of a Nazarite which ordinarily the Levites were not bound unto As for her power to vow this we must understand that she onely vowed to do what in her lay that it might be thus to wit the child being by no defect of body or mind unfit for Gods service and willing when he came to years of discretion to take upon him the vow and again her husband consenting thereto without which the womans vow was of no force Deut. 30.8 But if her husband disallow her on the day that he heard it then he shall make her vow which she vowed and that which she uttered with her lips wherewith she bound her soul of none effect and the Lord shall forgive her Indeed it is evident in the sequel of Samuels story that he did not alwayes continue in the Tabernacle chap. 7.16 And he went from yeare to yeare in circuit to Bethel and Gilgal and Mizpeh and judged Israel in all those places and hence it seems probable that after Samuel became Judge in Israel he was by speciall dispensation from God freed from this vow of his mother Vers 14. And Eli said unto her How long wilt thou be drunken put away thy wine from thee That is How long wilt thou carry thy self as a drunken woman How long wilt thou continue here in thy drunkennesse and profane this holy place thou art come into go home and sleep and rid thee of this distemper and then come with a penitent heart and make thy peace with God because he saw her stand so long together mumblimg with her lips after an unusuall manner and yet could not perceive that she was praying he perswaded himself she was drunk and thereupon did thus sharply chide her the rather happely inclining to this rash judgement because of some incomposednesse in the gesture of her body arising from the vehemency of a transported mind which at the same time he might also discern in her but especially because it was immediately after they were risen from eating and drinking before the Lord vers 9. Vers 15. And Hannah answered and said No my Lord I am a woman of a sorrowfull spirit c. Though Eli had most unjustly charged Hannah with drunkennesse yet we see with what meeknesse she seeks to clear her self of that fault by giving him to understand first that she was a woman of a sorrowfull spirit and therefore in a condition altogether unlikely to give her self to such excesse secondly that she had at present drunk neither wine nor strong drink and thirdly that she had been imployed in a duty for which she had been very unfit had she been drunk namely in prayng to the Lord I have saith she powred out my soul before the Lord for it is usuall in the Scripture to call prayer the powring forth of the soul to God as Psal 62.8 Trust in him at all times ye people poure out your heart before him and Lam. 2.19 Arise cry out in the night in the beginning of the watches poure out thine heart like water before the face of the Lord and that I conceive for these two reasons first because Gods servants are wont in prayer as his friends and favourites to discover all their sinnes and make known all their wants and griefs and cares and troubles and all the complaints and desires of their souls not hiding any thing from him and secondly because they do this too with much vehemency and earnestnesse their prayers come not from them sleepingly and dreamingly but are poured forth with strong affections and fervency of spirit Vers 16. Count not thy hand-maid a daughter of Belial c. See the note Deut. 13.13 Vers 17. Then Eli answered and said Go in peace That is be not troubled with that which I said for I see now that I was deceived neither let this affliction thou art in disquiet thy mind but repose thy self on the providence of God who no doubt will provide for thee as may be most for thy good Vers 18. And she said let thy hand-maid find grace in thy sight That is I desire that thou wouldest still continue this good opinion of me and still pray to the Lord in my behalf So the woman went away did eat and her countenance was no more sad Which was an effect of faith wrought in her by the spirit of God upon the prayer she had poured forth unto the Lord and the gracious encouragement she had received from the high priest whose words she entertained as if a promise had been made to her from heaven Vers 20. She bare a sonne and called his name Samuel That is asked of God whereof she gives the reason in the following words because saith she I have asked him of the Lord so that hereby it is clear that she gave him that name first to testifie the comfort she took in that she had obtained this sonne by prayer from the Lord though the having of a child a sonne after so long a time of barrennesse the taking away of her reproch and the stopping of her adversaries mouth were all blessings wherein she could not but much rejoyce yet that this sonne was given her as a return of her prayer was in her esteem above all these and secondly that this name of her sonne might put them continually in mind in what a singular extraordinary way he was given them of God that so she might be rendred thereby the more carefull to perform the vow she had made and her husband too having consented to it and that the child might be the readier to submit himself to the service of God in that strict way of a Nazarite according to that which his mother had vowed Vers 21. And the man Elkanah and all his house went up to offer unto the Lord the yearly sacrifice
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
Vers 11. Behold I will do a thing in Israel at which both the eares of every one that heareth it shall tingle That is at the hearing whereof they shall be stricken with horrour and astonishment The same expression is used 2. Kings 21.12 in threatning the evil that was to come upon Jerusalem and Judah because of the sinnes of Manasseh and it is a figurative expression taken from the singing and dizzinesse which some sudden terrible noise as a clap of thunder or the roring of a cannon will make in the head of a man that is near to it How this was accomplished in Eli and the wife of Phinehas we may reade in the following chapter vers 18 19 c. where we shall find that upon the report of the judgement now threatned Eli fell down and brake his neck and his daughter in law the wife of Phinehas fell presenty into the pains of travell and died Vers 12. When I begin I will also make an end That is as sure as I begin so sure will I make an end though it may be some time ere I begin yet assuredly all shall come upon them which I have threatned Vers 13. For I have told him that I will judge his house for ever for the iniquitie which he knoweth This is added by way of aggravating Elies sinne that it was not ignorantly done but wittingly he knew what his sonnes did and that the Lord was displeased at it for he had by his messenger chap. 2.27 threatned him for it and yet he would not restrain them Because his sonnes made themselves vile and he restrained them not The word here translated vile may be also rendered accursed as it is in the margin of our bibles and indeed let the word be taken either way the sonnes of Eli had deserved this censure vile they were in regard of their base sinnes which made them even to stink and to be abhorred amongst the people every one loathed them for their abominable lives and accursed they were in regard of the curse of God that is in a speciall manner denounced against those that presumptuously walk in such grosse and detestable sinnes and it might well be said that they made themselves vile or accursed because it was merely by their own wilfull choosing to walk in such lewd wayes that they had brought such shame upon themselves and exposed themselves to the curse of God according to that of the Prophet O Israel thou hast destroyed thy self Hos 13.9 Vers 14. I have sworn unto the house of Eli that the iniquitie of Elies house shall not be purged with sacrifice nor offering for ever Two things are included in this decree of the Lord concerning Elies house first concerning his wicked sonnes that the Lord delivering them up to a reprobate sense they should continue in their infidelity impenitency and hardnesse of heart unto their dying day and so then it was not their sacrifices and offerings that should do them any good secondly concerning their posterity that the temporall punishment which God had threatned to bring upon them should not by any means be kept off to wit that the dignity of the high priests office should be taken from them c. Vers 15. And Samuel lay untill the morning and opened the doores of the house of the Lord. By this and some other places it seems probable that though the Tabernacle whilst it was in the desert for the better transporting and carrying it from place to place had no other covering nor fence then the curtains and hangings appointed by Moses yet afterwards it was some other way shut in yea as it is most probable housed whence there is mention here of the doores of the house of the Lord see the notes chap. 1.9 The office of opening the doores belonged to the Levites as afterward in the Temple 1. Chron. 23.5 and so Samuel now did it And observable indeed it is that Samuel was not puffed up so by the Lords appearing to him as to despise that which might seem for a Prophet a mean imployment And Samuel feared to shew Eli the vision Though the Lord had not commanded Samuel to acquaint Eli with that he had revealed to him concerning the heavy judgement that should befall his house yet his own reason suggested that it was not fit that a secret that so nearly concerned him should be kept from him onely saith the text Samuel feared to shew Eli the vision to wit either because first such sad tydings he knew would wound his heart and therefore being loth to grieve him he was afraid to let him know it or secondly because he doubted it might seem arrogancy in him as a messenger sent from God to denounce such terrible things against his aged Tutour and governour or thirdly because he feared Elies displeasure as knowing well that ancient men and men in authority cannot easily brook to have the judgement of God denounced against them especially by those that are for years or otherwise inferiour to them Vers 17. God do so to thee and more also if thou hide any thing from me c. By this importunity of Eli in conjuring Samuel so earnestly to tell him all that God had said unto him it is evident that so soon as Eli conceived that the Lord had appeared to Samuel he presently feared that something was revealed to him concerning him and his sonnes Guilty consciences will still be suggesting terrours and fears upon every occasion and so it was here with Eli being conscious to himself of his sonnes lewdnesse and his own indulgence towards them no sooner was he perswaded in his mind that the Lord had appeared in a vision to Samuel but presently he apprehended some heavy sentence pronounced against him and this made him now so eager to know what it was as for this manner of adjuration God do so to thee and more also see the note Ruth 1.17 Vers 18 And he said It is the Lord let him do what seemeth him good God hath absolute power over all his creatures to do with them what seemeth good in his own eyes neither is he to render an account of his actions and besides he is most wise and faithfull and just so that though men cannot comprehend the reason of his judgements yet they may be sure there can be nothing faulty in them and to his children withall his goodnesse and love is so great that unlesse it were needfull he would not and beyond what is needfull he will not afflict them In all which regards it might well be that Eli alledged this as a reason why he could not but submit to what was threatned namely because it was the Lord that had said it It is the Lord let him do what seemeth him good Vers 20. And all Israel even from Dan to Beersheba knew that Samuel was established to be a Prophet of the Lord. To wit by the accomplishment not onely of that which he had now said unto Eli
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
mentions no other cause but that wrong which of old their fathers had done to his people expressing one circumstance as a great aggravation of their crueltie namely that when his poore people had been so long under a miserable bondage in Egypt and were now newly escaped thence then they came presently out against them and sought to destroy them I remember saith the Lord that which Amalek did to Israel when he came up from Egypt Nor need it seem strange that the present Amalekites should be utterly destroyed for that which their Ancestours had done so many years ago for though God destroyes none everlastingly but for their own sinnes yet with temporall punishments he doth usually punish the children for the sinnes of their Ancestours especially when the children go in their fathers steps as by that which is said of Agag vers 33. it seems these did Vers 3. Now go and smite Amalek and utterly destroy all that they have That is not the men and cattell onely as is afterward expressed but their cities also and all the wealth therein c. Vers 4. And Saul gathered the people together and numbred them in Telaim Which most Expositours conceive to be the city of Judah called Telem Josh 15.24 As for the following clause wherein those of Judah are numbred apart by themselves two hundred thousand footmen and ten thousand men of Judah see the note upon chap. 11.8 Vers 5. And Saul came to a city of Amalek and laid wait in the valley The inserting of this here seems to imply that either it was the first city he came to or that it was the city where their king was Vers 6. And Saul said unto the Kenites Go depart get ye down from among the Amalekites c. This must be meant either of the posterity of Jethro the Kenite who though they had planted themselves in the tribe of Judah Judg. 1.16 yet now happely they were removed further because of the Israelites warres into the land of the Amalekites for they dwelt in Tents Judg. 4.17 and therefore might easily remove from one place to another or else it is meant of a people so called of whom Jethro was Numb 24.21 who are now spared for Jethro's sake Yet his redoubling the charge that they should get them away in those severall terms Go depart was to imply that if they loved their lives they should make haste away For ye shewed kindnesse to all the children of Israel when they came up out of Egypt This is questionlesse meant of the kindnesse which Jethro the Kenite and his family shewed to the Israelites He came out with much joy to meet Moses and to congratulate all the goodnesse which God had shewn to the Israelites he gave him counsell for the well-ordering of the government of Israel and doubtlesse he and his were eyes unto the Israelites in their going through the wildernesse according to Moses desire Numb 10.31 And therefore now Saul gave them warning to remove away that they might not suffer together with the Amalekites As the Lord punished the Amalekites for the wrong their Progenitours did to his people so he spared the Kenites for the kindnesse their Ancestours had shown them Vers 7. And Saul smote the Amalekites from Havilah untill thou comest to Shur that is over against Egypt That Saul destroyed not all the whole nation of the Amalekites is evident chap. 27.8 And David and his men went up and invaded the Geshurites and the Gezrites and the Amalekites And chap. 30.1 And it came to passe when David was come to Ziklag on the third day that the Amalekites had invaded Ziklag c. Either therefore this must be meant of some one part of their countrey or that Saul slew throughout the land all that he could get into his power for Shur is the furthest border of their land towards Egypt Vers 8. And he took Agag the king of the Amalekites alive and utterly destroyed all the people c. Agag was the common name of the kings of that land Numb 24.7 And his king shall be higher then Agag c. Now this Agag whom above the rest he should have slain Saul spared either to make his triumph more glorious which he might think would be most for Gods glory or out of covetousnesse to get a great ransome for him or rather out of a foolish pitty because he was a king and indeed the confidence of Saul in his answer to Samuel vers 20. Yea I have obeyed the voyce of the Lord and have gone the way which the Lord sent me And have brought Agag the king of Amalek c. makes it not very improbable that in sparing Agag he thought he had done well Vers 9. But Saul and the people spared Agag and the best of the sheep and of the oxen c. In sparing these cattell they pretended a respect they had to the glory of God namely that they spared them for sacrifice as Saul told Samuel afterwards vers 15. The people spared the best of the sheep and of the oxen to sacrifice unto the Lord. Whereas indeed it is most probable that secretly they had a purpose to retain many of them for their own use as those words of Samuel seem to imply vers 19. Wherefore didst thou not obey the voyce of the Lord but didst fly upon the spoyl However when God had injoyned them to destroy all the cattell and not to spare any for them to spare all that was good and to destroy those onely that were vile and refuse as it follows in this verse was all one in effect as if they had resolved that in those that were worth nothing God should have his desire but that those that were fat and good they knew how to reserve for a better use Vers 11. It repenteth me that I have set up Saul to be king See the note upon Gen. 6.6 Vers 12. Saul came to Carmel and Behold he set him up a place and is gone about c. That is he pitched their Tents in Carmell and so stayed there a while to refresh his army and divide the spoil and then went away to Gilgal or else the meaning may be this he set him up a place in Carmel that is some Pillar or Piramides as a triumphant monument of his victory and so went thence away to Gilgal Vers 13. And Saul said unto him Blessed be thou of the Lord I have performed the commandment of the Lord. This confident boasting of Saul may seem to imply that he did think indeed that he had performed what God injoyned him as not thinking that his sparing of Agag and some of the cattell for sacrifices would have been judged a transgression of Gods command but yet others conceive that his own conscience told him that he had not done well and that thence it was that now at his meeting with Samuel he saluted him in such a fawning manner as by way of colloging with him Blessed be thou of the
that shall never be even what might be and would be if he did not otherwise dispose of it Vers 13. Then David and his men which were about six hundred arose c. It seems the number of Davids followers still encreased for before he had but foure hundred chap. 22. but now he had six hundred with whom he departed out of Keilah and went whithersoever they could go that is being perplexed and not knowing whither to go they sought up and down for some place or other to shelter themselves in Vers 16. And Jonathan Sauls sonne arose and went to David into the wood and strengthened his hand in God That is he laboured to make him comfortable and couragious by putting him in mind of Gods promises and Gods power and by assuring him of Gods grace and favour towards him Vers 17. Thou shalt be king over Israel and I shall be next unto thee To wit by promise and covenant betwixt them But God otherwise disposed of it Jonathan was taken to a better kingdome and never lived to see David sit in the throne of Israel Vers 18. And they two made a covenant before the Lord. That is a covenant confirmed by oath as in Gods presence Vers 19. Then came up the Ziphites to Saul to Gibeah saying Doth not David hide himself with us c. Though David had lately driven the Philistines out of the land yet like ungratefull wretches partly to curry favour with Saul partly perhaps terrified with that severity whâ—ch Saul had used against Nob and the Priest of the Lord chap. 22.18.19 they went to him and discovered where David was in a wood near them to wit in the wildernesse of Ziph. This no doubt sorely wounded Davids heart that his own brethren of the tribe of Judah should deal thus treacherously with him But therefore we see that God had immediately before this triall sent Jonathan to comfort him and strengthen his hand in God ver 16. that so he might be the better able to endure it as captains use to encourage their souldiers before the fight and as Physicians use to give some preparative before sharper physick that it may not be too tedious and hard to be born and indeed that David did support himself now with hope in Gods promises is evident by the 54. Psalme which he composed at this time as appears by the expresse words of the title of that Psalme A Psalme of David when the Ziphims came and said to Saul Doth not David hide himself with us Vers 24. But David and his men were in the wildernesse of Maon in the plain on the south of Jeshimon For it was told David that the Ziphites had discovered him and that Saul with them and his army was coming to take him as is expressed in the next verse they told David and thereupon he left the wildernesse of Ziph and fled to a plain in the wildernesse of Maon which lay more southward from Jeshimon Vers 29. And David went up from thence and dwelt in strong holds at Engedi Called aso Hazazon Tamar 2. Chron. 20.2 a city of Judah Josh 15 62. It was it seems a place exceeding fruitfull for vines and other pleasant fruit whence is that expression in Solomons song chap. 1.14 My beloved is unto me as a cluster of camphire in the vineyards of Engedi but yet there was a wildernesse adjoyning to it whither it was that David now fled chap. 24.1 CHAP. XXIIII Vers 2. ANd went to seek David and his men upon the rocks of the wild goats That is high steep and craggy rocks such as wild goats do usually delight in and this is thus expressed to shew the violence of Sauls rage and how greedily he thirsted after the destruction of David We may see that he resolved to leave no place unsearched when he looked up and down for him in these rocky places which could not but be very tedious both to himself and his souldiers to march in Vers 3. And Saul went in to cover his feet Concerning this phrase of Sauls covering his feet see the note Judg. 3.24 And David and his men remained in the sides of the cave It may seem strange that David and his six hundred men chap. 23 13. could be in this cave and yet Saul when he came into it should not perceive it but it is well known by the testimony of many writers that in some countreys there are such huge caves that many souldiers may lie within them as also that those that are in such caves may see what is done in the mouth of those caves when they which are at the entrance perceive not what is within and such a cave was this wherein David and his men had hid themselves that Saul might not find them out Vers 4. Behold the day of which the Lord said unto thee Behold I will deliver thine enemy into thy hand c. There might be some particular promise though it be no where expressed in the story which David had received from Gad or Samuel or which God had immediately by his spirit given him concerning Sauls falling into Davids hands of which his followers did now put him in mind but because such a promise might imply that the Lord intended David should cut off Saul it seems most probable that this word of the Lord which they spake of was onely either that promise which Samuel had made him concerning the kingdome or else some generall promise that he should prevail over all his enemies which they now reached further then God intended them as if the promise of conferring the kingdome upon David did by consequence imply that he might take away his life that now stood in his way to keep him from it or the promise of prevailing over his enemies did include this of putting him to death if God should deliver him into his power At least from this act of Gods providence in bringing Saul into his power they sought to perswade David that God intended he should be cut off and that David should wilfully despise Gods favour to him if he should not do it Then David arose and cut off the skirt of Sauls garment privily To wit that he might thereby afterward make it evident to Saul that he could as well have killed him But how could he do this and Saul not perceive it I answer first considering the tumult of the souldiers without might drown the noise within it is probable enough that David might in this dark cave steal behind Saul and cut off the outward lap of his garment without being felt or perceived Secondly if Saul came in to ease himself it is likely he had laid aside his upper robe or garment to which David might go closely and unespied might cut off the skirt of it but thirdly if we understand those foregoing words that Saul went into the cave to cover his feet of his going in to lie down and sleep there then there can be no more question made how
made a rode against the south of Judah and sometimes again that he had made a rode against the south of Jerahmeelites who were a particular family of the tribe of Judah 1. Chron. 2.9.25 and sometimes also against the south of the Kenites and thus he either told Achish again and again many deliberate lies to secure himself and his from danger or at least he purposely deceived Achish with the ambiguity of his words which ill-became so good a man intending that Achish should understand him that he had invaded the south parts of Judah c. whereas he meant he had invaded those bordering countreys that lay south-ward of Judah and of the Jerahmeelites and of the Kenites Vers 11. Lest they should tell on us c. To wit because these nations were tributaries to Achish or at least his confederates and neighbours It is strange indeed how these things could be concealed from the Philistines but first we must consider that the people smitten dwelt somewhat farre from the Philistines and scattered in severall places of a solitary wildernesse and secondly there might be some speciall hand of God in concealing these things for Davids safety CHAP. XXVIII Vers 1. THe Philistines gathered their armies together for warfare to fight against Israel That is not onely Achish but with him all the other Princes of the Philistines encouraged no doubt by the distractions that were now in the land of Israel and the weak state of the kingdome by means hereof Vers 2. And David said to Achish Surely thou shalt know what thy servant can do The ambiguity of these words seems to imply that he meant not fight against the people of God though he durst not but make semblance of being readie to do what the king should require And Achish said to David Therefore will I make thee keeper of mine head forever That is I will make thee Captain of my life-guard so long as we shall live together Vers 2. Now Samuel was dead c. This is here inserted because of the following story wherein is related how Saul being destitute of all counsell sought to have Samuel raised from the dead that he might talk with him of late Saul disregarded Samuel now he would have wished he had been living And Saul put away those that had familiar spirits and the wizards out of the land This is added to shew that Saul seeking to the witch sinned against his own conscience Vers 4. And the Philistines gathered themselves together and came and pitched in Shunem A town in the border of Issachar Josh 19.18 Vers 5. And when Saul saw the host of the Philistines he was afraid and his heart greatly trembled Through the terrours of a guilty conscience which now seized upon him Vers 6. And when Saul enquired of the Lord the Lord answered him not c. How Saul enquired of the Lord it is not expressed onely this we may conclude that by Urim he could not enquire of God that because Abiathar had carried away the high priests Ephod to David wherein the Urim was chap. 23.6 onely because the holy Ghost would the more fully expresse the comfortlesse condition of Saul how wholly he was forsaken of God and left destitute of all direction from him amongst other wayes whereby he could have no answer from God this of the Urim is also put in the Lord answered him not neither by dreams nor by Vrim to wit because the Urim was now with David and not with him Most probable it is that Saul enquired of God partly by prayer partly by consulting with the priests and Prophets for it is evident in severall places of this history that there were at this time divers Colledges of Prophets in the land and like enough it is that though before he had killed Gods priests and despised his Prophets yet now in his distresse he was glad to seek both to priests and Prophets to try if they could advise him or would enquire of God in his behalf but however by what means soever he enquired it was not done in faith for had he sought in faith he would have continued seeking and not have given over to run to a witch and therefore 1. Chron. 10.14 it is said that he enquired not of the Lord and accordingly we see the Lord dealt with him the Lord answered him not neither one way nor other which was an evidence that the Lord was highly displeased with him for the like is mentioned we see elsewhere as a great argument of Gods high indignation against his people Lam. 2.9 The Law is no more her Prophets also find no vision from the Lord. Vers 7. Then said Saul to his servants Seek me a woman that hath a familiar spirit c. It seems that in those dayes women by reason of their weaknesse were most deceived by Sathan and brought to give themselves to sorcery and witchcraft and therefore he commanded his servants to seek him out a woman that had a familiar spirit not doubting but there were still some of these that lurked secretly in the land though he had endeavoured to root them all out vers 3. and this is here recorded as the last and most desperate wickednesse that he fell into and upon which he was immediately cut off by Gods revenging hand as is fully expressed 1. Chron. 10 13 14. Behold there is a woman hath a familiar spirit at Endor A town of the Manassites within Jordan Josh 17.11 Vers 8. And Saul disguised himself and put on other raiment c. This he did not onely that the witch might not know him and so not fear to satisfie his desire but also doubtlesse out of very shame because he now yielded to make use of those base courses which himself ere while had so severely punished Vers 9. Behold thou knowest what Saul hath done how he hath cut off those that have familiar spirits c. Thus is Saul put in mind even by the words of the witch though she intended it not how hainously he now sinned in seeking to the devil for help even against the light of his own conscience Vers 10. As the Lord liveth there shall no punishment happen to thee for this thing That is I will not discover thee Vers 11. And he said Bring me up Samuel Saul despised Samuel when he lived and would not follow his direction and now his thoughts could be satisfied with nothing but to speak with Samuel and rather then fail herein he would go to a witch to raise up the Ghost of Samuel to talk with him Vers 12. And when the woman saw Samuel she cried out with a loud voice c. It was not doubtlesse Samuel himself that appeared now to the Witch but the devil in Samuels likenesse for first the souls of Saints departed are presently at rest with God and are taken up when they die out of the devils reach he hath no power over the spirits of Gods faithfull servants departed for then he
was for his brethren though he sojourned at that time in the land of the Philistines Vers 6. As I happened by chance upon mount Gilboa behold Saul leaned upon his spear c. By the relation we have of Sauls death in the last chapter of the former book it is evident that Saul killed himself and that many severall passages in the relation which this Amalekite here makes of his death were merely feigned by him that he might the more ingratiate himself to David For first it is expressely said that Sauls armour bearer killed not himself till he saw that his Lord and master was dead vers 5. When his armour-bearer saw that Saul his master was dead he fell likewise upon his sword and died with him Secondly It is no way probable that after Saul had been first so sorely wounded by the Philistine archers that he could not get away from those that pursued him and then thrust through by himself with his own sword he should still be able to talk with the Amalekite Thirdly If he were so loth to be killed by the uncircumcised Philistines why should he desire an uncircumcised Amalekite to kill him And fourthly whereas this Amalekite pretends here that he was fallen upon his spear which he had thrust into his body for so those Expositours understand these words Saul leaned upon his spear that hold that this Amalekite killed him and that therefore he desired him to stand upon him vers 9. to wit to force the spear through his body that so he might die this could not be for it is expressely said 1. Sam. 31.4 That Saul thrust himself through with his sword and not with a spear Saul took a sword and fell upon it it seems therefore that this Amalekite lighting upon Saul when he lay dead in the field he apprehended that if he should carry the first tydings of Sauls death to David who was by generall fame known to be the man whom Samuel had anointed to succeed Saul in the throne and together with those tidings Sauls crown and bracelets he should not misse of some fair reward for the present and some great preferment afterward and so thereupon away he went presently to find out David onely withall as supposing that this would endear him the more to David and make his reward the greater he resolved to adde this lie besides to wit that he found him leaning upon his spear as not being able to stand because of the deadly wounds the archers had given him and being intreated by him to kill him and so to put an end to his misery he did what he desired of him vers 10. I stood upon him saith he and slew him Vers 9. Stand I pray thee upon me and slay me for anguish is come upon me c. Some translate this last branch as it is in the margine of our bibles my coat of male or my embroidered coat hindereth me that my life is yet whole in me and accordingly they conceive that the reason that Saul alledges why he lay in such extremitie and yet could not die but continued heart whole as we use to say was because his coat of male or his embroidred coat hindred the spear from passing through his body and that thereupon he desired this Amalekite to stand upon him to wit to force the spear through him and so to slay him but because there is no likelihood that Saul would attempt to kill himself in that manner when he had a coat of male or any other garment on that should hinder the spear from piercing through him I rather approve of that translation in our bibles Stand I pray thee upon me and slay me for anguish is come upon me c. and then by standing upon him he meant onely that he should stand over him and slay him the very same that is else where expressed by a like phrase of falling upon men to slay them as verse 15. of this chapter where David enjoyned one of his young men to slay the Amalekite David called one of the young men and said Go near and fall upon him and he smote him that he dyed Vers 11. Then David took hold of his clothes and rent them c. See the note Gen. 37.29 Vers 12. And they mourned and wept and fasted untill even for Saul and for Jonathan c. Though Saul was Davids enemie and with an implacable hatred did continually persecute him yet he was the Lords anointed and had been a valiant defender of Israel and besides the uncircumcised enemies of Gods people were like to insult over them because of this victorie and to blaspheme the name of God and this grievous calamitie that was fallen upon them was a signe of Gods wrath against the whole people and therefore no marvell though David mourned bitterly not onely for Jonathan but also for Saul and for the people of God Vers 13 And David said unto the young man that told him Whence art thou c. He had before told David how he had answered Saul when he asked him this very question to wit that he was an Amalekite but it seems David disturbed with the tidings he had brought him minded it not and so asked him again whence he was and accordingly he answered again I am the sonne of a stranger an Amalekite and lived amongst the Israelites though he were not of that nation Vers 16. And David said unto him Thy bloud be upon thy head c. See the note Lev. 20.9 Vers 18. Also he bad them teach the children of Judah the use of the bow Besides upon occasion of this heavy overthrow which made David compose this mournfull ditty wherein Saul and Jonathan were overcome and slain by the archers amongst the Philistines David took order that his people should be taught the use of the bow and perhaps indeed as some think this might be one end why David composed this dittie that being used frequently in the tribe of Judah it might stirre them up to labour to be expert in the skill of shooting Behold it is written in the book of Jasher This seems to have been a generall Chronicle of the memorable acts of this nation which was continued from time to time by the prophets See Josh 10.13 Vers 19. How are the mighty fallen This clause is three severall times repeated to wit here and vers 25. and 27. as is usuall in songs Vers 20. Tell it not in Gath publish it not in the streets of Askelon lest the daughters of the Philistines rejoyce c. This is onely a poeticall expression of Dauids desire that it might not be or a bemoaning of that which he knew would be for he knew that the Philistines would rejoyce and make great triumph for this and at such times the women used to go forth with musick and songs See the note 1. Sam. 18.6 Vers 21. Ye mountains of Gilboa let there be no dew neither let there be rain upon you c. This is also
is that when both armies were met together as is before said Abner sent a challenge to Joab to wit that a certain number of their young gallants on each side might come forth and show both armies some pastime in a fight together and this no doubt he did in a bravery as hoping by this vaunting flourish of the courage of his men to daunt those that were with Joab but Joab soon accepted the challenge and sent forth twelve of his men to enter the lists with twelve of Abners and we may well think that the sad event of this combate was of God to shew how he abhorres such vain-glorious challenges Vers 17. And there was a very sore battel that day Each part happely being enraged by the death of their fellows slain in the combate both armies did presently with great fury fall upon each other and so there was a sore battel though at last Joab and his men wonne the field who fought for David the Lords anointed as it follows in the next words Abner was beaten c. and yet considering that Abner had all the tribes of Israel on his side save that of Judah it is very probable that his army was farre greater then Joabs Vers 21. Lay thee hold on one of the young men and take thee his armour As if he should have said Set upon one that is thy match and content thy self with taking the spoil of his armour from him or else I shall soon make thee know that thou art not able to deal with me Vers 22. How then shall I hold up my face before thy brother Hereby it appears that Abner began now to think of obtaining a peace from David and was troubled to think that he should have Joab his continuall adversary if he should now slay his brother Asahel Vers 23. Abner with the hinder end of his spear smote him under the fifth rib c. About the place where the short ribs are which is added because in that place the blow must needs be mortall and it was done with the hinder end of the spear that is with the pike in the lower end of the spear for their spears had pikes at both ends Vers 25. And the children of Benjamin gathered themselves together after Abner c. That is some of his broken troops gathering together about Abner on the top of an hill encouraged with the advantage of the place and night approching began to make head against Joab again Vers 26. Knowest thou not that it will be bitternesse in the latter end c. That is though in your heat of prosecuting the victory you have gotten the bloud of our brethren is not minded yet afterward it will cause bitter sorrow even these few of our army which are left when they see their condition is desperate may happely sell their lives amongst thy followers at a deare rate but however the shedding of so much bloud of Israel your brethren will end at last in bitternesse and therefore desist How long shall it be ere thou bid the people return from following their brethren Vers 27. Unlesse thou hadst spoken surely then in the morning the people had gone up every one from following his brother That is unlesse thou hadst by challenging the young men on our side provoked the people and he means that challenge mentioned vers 14. so farre we were from desiring to shed the bloud of our brethren that purposely to prevent it we were minded to have retired in the morning before the battel was fought Vers 28. So Joab blew a trumpet and all the people c. Though Joab doubtlesse was greatly incensed for the death of his brother Asahel yet hoping that Abner began to bethink himself of the losse they had sustained and especially to prevent the further shedding of the bloud of their brethren he sounded a retreat neither fought they any more to wit at this time for afterwards the warre was renewed again as is evident in the next chapter vers 1. CHAP. III. Vers 1. BUt David waxed stronger and stronger and the house of Saul waxed weaker and weaker Herein was Davids kingdome as in many other things a type of Christs and that both generally in the whole Church and particularly in the heart of every true Christian for thus shall it alwayes be betwix the kingdome of Christ and the kingdome of Antichrist between the flesh and the spirit in the regenerate The Church of Christ shall grow stronger and stronger and Antichrist shall consume away and grow weaker and weaker though he may seem to gather strength for a time yet by degrees he shall loose again more then for that time he had gotten and so he shall waste and consume away till at last his kingdome shall be utterly ruined and so it is likewise with the kingdome of Christ erected in the hearts of all true believers though the spirituall part be never so weak at the first yet it shall by little and little grow in strength and the flesh on the other side shall grow weaker and weaker There is a crown and kingdome promised them and though there be never so much opposition Christs promise shall at length be made good unto them as here Samuels was unto David they shall subdue all their enemies and shall be crowned at last triumphantly in heaven Vers 2. And unto David were sonnes born in Hebron c. And herein Gods providence notably appeared to wit that David all the while he was in exile had no children whilest they were like to be an occasion of much care and incumbrance to him But being now settled in his kingdome he had many sonnes for that all these were born to him in Hebron is yet more clearly expressed 1. Chron. 3.1 c. Vers 3. And his second Chileab c. Called also Daniel in that 1. Chro. 3.1 And the third Absalom the sonne of Maacah the daughter of Talmai king of Geshur There was an inrode made by David into this land of Geshur whilest he lived with Achish 1. Sam. 27.8 and therefore some think that David then took this Maacah captive and so took her to wife as is permitted by the Law Deut. 21.13 And she shall put the rayment of her captivity from off her and shall remain in thine house and bewail her father and her mother a full moneth and after that thou shalt go in unto her and be her husband and she shall be thy wife But Absaloms flying to this Talmai his grandfather by the mothers side chap. 13.37 may rather imply that he had her by way of peaceable treaty and that was doubtlesse unlawfull unlesse she yielded to become a proselyte Vers 5. And the sixth Ithram by Eglah Davids wife This clause Davids wife is here added either because her parentage was not known which is expressed in the rest of his wives and therefore this title is added in stead of that or to distinguish this Eglah from some other woman of the same name
God should plead against us with his great power as Job speaks chap. 23.6 it would soon grind us to powder but his purpose in smiting his children is onely to amend and not to destroy and therefore he doth it with great moderation and pitie Vers 15. But my mercy shall not depart away from him c. That is I will not cast him off from being king as I did Saul It is not that mercy which is the portion of Gods redeemed ones of which the Lord saith here that it should not depart away from Solomon as he took it from Saul for Saul never had any share in this mercy and where God affords this mercy he never takes it away But the mercy here spoken of is onely that of continuing the kingdome to him this mercy the Lord saith should not depart from Solomon he would not utterly cast him off from being king as David had seen Saul cast off whence is that last clause whom I put away before thee Vers 16. And thine house and thy kingdome shall be established for ever before thee c. These words before thee are added because his kingdome should be established in him unto the day of his death and should whilest he yet lived be settled upon his sonne and so should continue in his posterity they seeing and enjoying it till the coming of Christ in whom it should be established for ever Vers 17. According to all these words and according to all this vision so did Nathan speak unto David And herein did Nathan approve his integrity and fidelity he was not ashamed at Gods command to unsay and recant what he had formerly said and to contradict the counsel which himself had given to David ver 3. And Nathan said to the king Go do all that is in thine heart for the Lord is with thee Vers 18. Then went king David in and sat before the Lord c. That is he went into the tent where the ark was and continued there before the Lord for the Hebrew word here used signifies as properly and usually to remain and abide in a place or at a thing as to sit as Gen. 27.44 Lev. 14.8 1. Sam. 1.22 and 20.19 I deny not but that perhaps David might in these his private soliloquies even sitting as elsewhere walking and lying in his bed powre forth his soul unto the Lord in prayer as Moses prayed sitting Exod. 17.12 But Moses hands were heavy and they took a stone and put under him and he sat thereon and Elijah 1. Kings 19.4 But he himself went a dayes journey into the wildernesse and came and sat down under a juniper tree and he requested for himself that he might die and said It is enough now O Lord take away my life But the more probable opinion is either that by this word sat is meant tarried before the Lord or else that he at first sat down in the tabernacle and meditated of Gods goodnesse and mercy to him and afterwards addressed himself to pray unto the Lord that kneeling as the greatest of Gods servants were wont to do Psal 95.6 O come let us worship and bow down let us kneel before the Lord our maker 1. Kings 8.54 It was so that when Solomon had made an end of praying all this prayer and supplication unto the Lord he arose from the altar of the Lord from kneeling on his knees with his hands spread up to heaven Vers 19. And is this the manner of man O Lord God That is this is not the manner of man And some Expositours understand this thus that the settling of such blessings as God had promised upon his posterity was not according to the law of nature that children should inherit the estates and honours of their parents but of Gods mere grace and good will to them But there is more I conceive then this intended in these words David having acknowledged the great goodnesse of God in promising the kingdome to his seed after him and especially in assuring him that his seed should be the Sonne of God and should rule over his people for ever he breaks forth at length into an admiration of this wonderfull goodnesse and mercy of God And is this the manner of man O Lord God thereby implying either that it was not the manner of man to afford such favour of mere grace above all desert or to deal so freely and familiarly with those that are beneath them as God had dealt with him or else that this goodnesse and mercy of God especially in giving his own Sonne to be made man that he might redeem them to himself that were before the enemies of God and the slaves of Sathan and so rule over them as his own peculiar people was far above the mercy that could be expected from the most gracious and mercifull man or else that poore base man could not be in any degree worthy of such mercies as those were nor indeed capable of them according to the ordinary condition of man and so is this place parallel with that Psal 8.4 What is man that thou art mindfull of him or the son of man that thou visitest him which the Apostle applies particularly to Gods mercy in the incarnation of his onely begotten sonne and the advantages and honour that redound to man by this and by the work of our redemption performed by him Heb. 2.6 c. Vers 20. And what can David say more unto thee for thou Lord God knowest thy servant The first clause here And what can David say more unto thee may be understood two severall wayes either that David knew not how to ask more then God of his own free grace had promised him and was ready to conferre upon him and indeed as this passage of Davids prayer is expressed 1. Chron 17.18 it seems best to bear this sense And what can David speak more to thee for the honour of thy servant But then the meaning of the next clause is this For thou knowest thy servant that is thou knowest what is good for me thou knowest my wants and desires better then I can discover them to thee according to that of our Saviours Matth. 6.8 Your father knoweth what things ye have need of before ye ask them or else that he was not able to expresse how highly he esteemed of that goodnesse and mercy he had shewne to him and then the next words for thou Lord knowest thy servant are added to imply that God knew well enough the motions and desires of his heart to praise his name though with his tongue he was not able to expresse them Vers 21. According to thine own heart hast thou done all these great things to make thy servant know them That is of thine own free grace hast thou made all these glorious promises to me and mine that thy servant might know what thou meanest to do for him and his in time to come Vers 23. And to do for you great things and terrible
David to number Israel and the like we have 1. Sam. 26.19 If the Lord have stirred thee up against me let him accept an offering 1. Kings 22.22 I will go forth and be a lying spirit in the mouth of all his Prophets Vers 2. For the king said to Joab the captain of the host which was with him c. That is he spake to Joab who had the command in chief over the host which were at that time in their course attending upon David In 1. Chron. 27.1 c. it is expressely said that for every severall moneth there were severall bands of four and twenty thousand that did in their courses attend upon the king and hence is this expression captain of the host which was with him and the rather happely is this clause added because the host which now attended in Jerusalem upon the king was to go out with Joab to attend him in this service of numbring the people Go now through all the tribes of Israel from Dan even to Beer-sheba and number ye the people c. He enjoynes them to number the people that is all that were fit for warre vers 9. and there were in Israel eight hundred thousand valiant men that drew the sword and the men of Judah were five hundred thousand men and gives no other reason but this that I may know the number of the people and herein the sin of David is intimated to wit that he did it causelessely merely out of curiositie and pride and carnall confidence in the multitude and strength of his people Vers 3. But why doth my Lord the king delight in this thing That is why should this be done there being no other cause for it onely to satisfie thy curiositie and to delight thy self therein In 1. Chron. 21.3 there are other reasons added which Joab used also to disswade the king from this his purpose of numbring the people as are they not all my lords servants why then doth my lord require this thing why will he be a cause of trespasse to Israel concerning which see the note there Vers 4. Notwithstanding the kings word prevailed against Joab and against the captains of the host c. Though not Joab onely but the captains also with him did what they could to disswade David yet David resolved it should be so and so it was done though he could not over-ballance them with reasons yet his word prevailed he had said it should be so and therefore it must be it is indeed a very disputeable question whether Joab and the other captains did well in yielding to David for the numbring of the people Some hold that they did well therein and that because when Princes enjoyn that which is not in it self sinfull as doubtlesse it was not evil in it self to number the people the subject then is bound to obey others hold that Joab did sinne in obeying the kings command herein first because Joab perceived plainly that David commanded this causelessely and onely to satisfie his vain glorious humour and so as the commanding of this with such an intention made it sinfull in David so the obeying of this command in Joab when he knew the kings intention was evil could not be warrantable and secondly because it appears that Joab did it against conscience for so it is said 1. Chron. 21.6 the kings word was abominable to Joab yea and when he did it his mind gave him it seems that there would come some judgement upon the kingdome for it why doth my lord saith he require this thing and indeed in these regards this last opinion seems to be the most probable Joabs conscience was against this unnecessary numbring of the people the rather happely because it was like to be some way chargeable and burdensome to the people but he had once angered David before by going against his command in the death of Absalom and he was loth to hazard his displeasure again Vers 5. And they passed over Jordan and pitched in Aroer c. A citie of the Gadites Numb 32.34 which lay in the midst of the river Arnon Deut. 2.36 called here the river of Gad but that which is most observable is the phrase here used that they pitched in Aroer which is a military word with bands and troops of souldiers for of this I know no reason that can be given but that it was to over aw the people lest they disliking what was done should refuse to submit to the kings command and that it may be because there was alwayes some tribute or pollmoney paid at the numbring of the people at least some Officers had their sees which was a great burthen to the subject being done especially with out any just cause this might well be one chief reason why the businesse was as is noted before so abominable to Joab Vers 6. And they came to Dan-jaan Which is usually called Dan without any other addition as we may see Josh 19.47 Vers 7. And came to the strong hold of Tyre and to all the cities of the Hivites and of the Canaanites That is all the cities formerly possessed by those nations or where some remainders of those nations did still live mixed among the Israelites Vers 9. And there were in Israel eight hundred thousand valiant men that drew the sword Hereby it is evident that onely those men were numbred that were of years and of abilitie of body to bear arms the reason whereof is given 1. Chron. 27.23 But David took not the number from twenty years old and under because the Lord had said he would encrease Israel like the starres in the heavens and besides the intention of David was chiefly to know the strength of his kingdome for that was it wherein his heart was exalted he desired to know how many armed men fit for warre he was able if need required to bring into the field besides though it be said in generall that in Israel that is in the tribes of Israel considered apart from Judah there were eight hundred thousand valiant men yet we must know that the tribes of Levi and Benjamin were not included in this number for so it is expressed 1. Chron. 21.6 But Levi and Benjamin counted he not amongst them for the kings word was abominable to Joab concerning which see the note in that place but why is it said 1. Chron. 21.5 that there were found in Israel eleven hundred thousand and here it is said that there were found of them but eight hundred thousand I answer that in the Chronicles it is likely that the ordinary companies of the trained bands are included which in their turns did every moneth attend in Jerusalem which are here omitted because their names were alwayes kept enrolled and therefore there was no need now to take the account of them but was there then three hundred thousand of them I answer there were two hundred eighty and eight thousand of them for there were four and twenty thousand which
inspiration of the holy Ghost is clear not onely by the testimony of the Church of the Jews who did alwayes acknowledge them as a part of the sacred Canon of the Old Testament but also by the testimony of the Apostle Paul who in his Epistle to the Romanes cites a passage from hence to wit that in the 1. Kings 19.14 as a part of the holy Scripture as we may see Rom. 11.2 3 c. Wot ye not saith he what the Scripture saith of Elias how he maketh intercession to God against Israel saying Lord they have killed thy Prophets c. But now who were the holy Ghosts pen-men in writing these books we cannot determine onely that which some hold seems the most probable namely that they were written piece-meals by severall Prophets successively in their severall ages and then afterward collected compacted into one continued history by some holy man of God who was guided therein by the spirit of God and that First because it is manifest that many passages in these books were formerly recorded by Nathan Ahijah and Iddo 2. Chron. 9.29 Secondly because it is also evident that the greatest part of the 18 19 and 20. chapters of the second book of the Kings was taken out of the prophecy of Isaiah as we may see Isa 36.1 c. And thirdly because the story of Zedekiah which we have in the latter end of the second book of the kings seems to have been taken almost word for word out of the latter end of the prophecie of Jeremiah As for the dependance of this history upon that which went before in the end of the second book of Samuel though the last thing there recorded be the staying of the pestilence sent for Davids sinne in numbring the people by his rearing of an altar in the threshing floore of Araunah and offering sacrifices thereon as God had commanded yet we must know that Adonijahs insurrection which is the next thing here recorded did not follow immediately upon that but many other things intervened between which are recorded in the eight last chapters of the first book of Chronicles for after the Lord had at that time it seems revealed to him that the Temple should be built by his sonne Solomon in that very place where now he had reared an altar in the threshing floore of Araunah 1. He made great preparations of all materialls requisite for that work and set workmen at work about them to make them ready for the building 2. He set in order the courses of the Priests and Levites for their attendance upon their severall services in the Temple 3. He made known in a publick assembly of the Princes and Rulers of the people what the Lords pleasure was for Solomons succeeding him in the throne and encouraged Solomon to build the Temple and perswaded the Princes and people to assist him therein giving Solomon withall a pattern in writing how all things were to be made according as God had revealed it to him And 4. in another assembly he perswaded the people to contribute willingly to the building of the Temple which accordingly they did It is evident I say that all these things recorded in the eight last chapters of the first of Chronicles were done whilest David was able to go abroad for it is said 1. Chron. 28.2 that he stood up upon his feet in the assembly of the Princes and Rulers and spake unto them and therefore they were done before this usurpation of Adonijah when David lay bedrid and not able to stirre as it is said here and that to shew that hereupon Adonijah took the advantage of making himself king King David was old and stricken in years yea so weak he was that lying bedrid they covered him with clothes but he gat no heat and so thereupon vers 5 Adonijah the sonne of Haggith exalted himself saying I will be king It is much indeed that David should be so farre spent with age before his death for though this were a little before his death he lived in all but threescore and ten years 2. Sam. 5.4 David was thirty years old when he began to reigne and he reigned fourty years and we see in these dayes that many at these years are farre from this weaknesse but yet considering his many labours warres troubles sicknesses and sorrows which do usually much empair the strength of man A broken spirit saith Solomon drieth the bones Prov. 17.22 it is no wonder though David in his old age sunk apace and was sooner decrepite and bed-rid then other men Vers 2. Wherefore his servants said unto him Let there be sought for my Lord the king a young virgin c. David had at this time many wives concubines but these were all it seems well in years and therefore his servants the Physitians advised that some well-complexioned young virgin should be sought out for him to stand before him to cherish him and to lie in his bosome as judging the heat of youth fittest to cause heat in his cold body especially where it had not been empaired by breeding and bearing of children which made them advise that she should not onely be young but a virgin too Now though there be no mention here made of Davids taking such an one to be his wife or concubine but onely of his taking her to lie in his bosome in a medicinall way yet that this was supposed and intended severall reasons may induce us to think 1. Because it is no way probable that David would have yielded to such a way of curing the coldnesse of his body had she not been taken under the name of a wife or concubine which was generally esteemed lawfull in those dayes the other way would have been so ridiculous and scandalous that it cannot be thought that David would ever have given his consent to it 2. Because it is noted ver 4. as an evidence of the great decay of his body that though she lay in his bosome yet he knew her not which doth clearly enough imply that she was taken in such a conjugall way that he might lawfully have known her had he not been disabled by that extreme weaknesse which lay now upon him and thirdly because had not Abishag been taken as Davids wife or concubine Solomon would never have suspected as he did chap. 2.22 that Adonijah in seeking to take Abishag to wife after his fathers death had a plot thereby to get away the kingdome from him to have married the wife of the deceased king might have advanced his purpose some way amongst the people but had Abishag been taken onely to attend on the king in his weaknesse or to lie in his bosome onely in a physicall way there would have been no colour to think that when he should again lay claim to the crown his marriage with such an one would have added the least strength to his title and therefore it was surely the meaning of Davids Physicians that a young wife or
or else they were not seen without that is the staves were drawn out so little that in the most holy place they might be discerned or happely at the very doore where they went out of the most holy place into the Temple but further out in the Temple they could not be discerned Vers 9. There was nothing in the ark save the two tables of stone For though the pot of Manna Exod. 16.34 and Aarons rod Numb 17.10 and the book of the Law Deut. 31.26 were laid up before the ark yet they were not put into the ark as were the two tables of stone and accordingly we must understand that place Heb. 9.3 4. And after the second vail the tabernacle which is called the holiest of all Which had the golden censer and the ark of the covenant overlaid round about with gold wherein was the golden pot that had Manna and Aarons rod that budded and the tables of the covenant Vers 10. And it came to passe when the priests were come out of the holy place that the cloud filled the house of the Lord. When the priests had set the ark in his place and were come out immediately there were an hundred and twenty priests with trumpets and the Levite-singers standing at the east end of the altar with their Cymballs Psalteries and Harps appointed to sound forth the praises of God and whilest they were thus employed suddenly the house of the Lord was filled with a cloud so that the priests were not able to minister no not in the court where the brasen altar stood for thus it is expressed 2. Chron. 5.11 c. Vers 12. Then spake Solomon The Lord said that he would dwell in the thick darknesse Solomon standing where he saw how on a sudden the house was filled with a cloud to wit upon the brasen scaffold that was built for him in the outward court which was therefore it seems right before the door of the priests court through which he might look 2 Chron. 6.13 For Solomon had made a brasen scaffold of five cubits long and five cubits broad and three cubits high and had set it in the midst of the court and upon it he stood c. apprehending rightly that it was sent of God as a signe of his presence in that rapture of his joy he brake forth into these following words the Lord said that he would dwell in the thick darknesse c. that is the Lord hath said he would appear in a cloud Levit. 16.2 I will appear in the cloud upon the mercy seat and by a cloud he hath usually testified his presence amongst his people as in the leading of the Israelites by a cloud Exod 13.21 in the thick cloud that was upon mount Sinai at the giving of the law Exod. 19 16. in the cloud that covered and filled the tabernacle so soon as it was reared up by Moses Exod. 40.34 and therefore saith Solomon doubtlesse by this cloud the Lord doth shew us that he hath favourably accepted our service in building this house and that he hath taken it to be the settled place wherein he will abide for ever Vers 14. And the king turned his face about and blessed all the congregation of Israel For hitherto he had stood with his face toward the altar observing what was done at the carrying in of the ark Vers 16. Since the day that I brought forth my people Israel out of Egypt I chose no city out of all the tribes of Israel to build an house c. See this more fully expressed 2. Chron. 6.5 6. Vers 18. Thou didst well that it was in thine heart See the notes 2 Sam. 7.5 6. Vers 22. And Solomon stood before the altar of the Lord c. That is having turned himself from the people he stood upon the brasen scaffold with his face toward the altar and then kneeling down upon his knees as is expressed vers 54. and 2. Chron. 6.13 he lift up his hands towards heaven and so prayed unto the Lord. Vers 25. Therefore now Lord God of Israel keep with thy servant David my father that thou promisedst him That is seeing thou hast kept with thy servant David my father that thou promisedst him in raising me his son up to build a Temple for thee therefore now also keep with thy servant David my father that thou promisedst him saying There shall not fail thee a man in my sight to sit upon the throne of Israel c. Vers 27. Behold the heaven and heaven of heavens cannot contain thee See the note Deut. 10.14 Vers 30. And hearken thou to the supplication of thy servant and of thy people Israel when they shall pray towards this place Or in this place as it is in the margin even herein as in other things was this Temple a type of Christ As the prayers of Gods people were the more accepted of God when they prayed in the Temple or but with their faces towards the Temple so are now the prayers of Gods righteous servants accepted of God because they are put up in Christs name with an eye of faith fixt upon him as their Mediatour Joh. 14.13 14. Whatsoever ye ask in my name that I will do c. And when thou hearest forgive This clause is added first because pardon of sin is the chief thing to be begged of God in all our prayers for hereby a way is made for the obtaining of other blessings and besides there is no true comfort in obtaining any blessing if our sins should still remain unforgiven and secondly because the best are subject to so many failings in prayer that should not the Lord pardon the sin of their prayers there would be no hope that any prayer of theirs should do them good Vers 31. If any man trespasse against his neighbour and an oath be laid upon him c. That is if a man be charged that he hath trespassed against his neighbour and be brought before the altar to clear himself by oath as in case where sufficient proof and witnesse was wanting they used to do Exod. 22.8.11 Numb 5.12.19 do thou accordingly deal with the man that takes the oath punishing him if he be faulty and acquitting him if he be innocent Vers 33. When thy people Israel be smitten and shall turn again to thee and confesse thy name c. To wit thy Justice by laying all the blame upon themselves acknowledging that they have deservedly suffered and thy mercy and power by seeking to thee for pardon and succour Vers 34. And bring them again unto the land which thou gavest unto their fathers This may be meant either of those that were taken prisoners in battel to wit that upon the prayers of their brethren in the Temple or their own prayers towards the Temple the Lord would be pleased to bring them again into the land or else of those that by the enemy should be driven out of their dwelling places yet not out of the land of Canaan to
did Solomon build these high places for his wives idol-gods in the hill that is before Jerusalem that is in mount Olivet of which mention is made 2. Sam. 15.30 called afterwards the mount of corruption where they continued till Josiahs dayes 2. Kings 23.13 And the high places that were before Jerusalem on the right hand of the mount of corruption which Solomon the king of Israel had builded did the king defile probable it is that Solomon did purposely build them out of the citie as thinking it too much to defile the citie which God had chosen for his dwelling place with such abominations but yet being set up so nigh the Temple they might seem erected to outbrave or defie Gods Temple and therefore even hereby his sinne was aggravated Vers 8. And likewise did he for all his strange wives Though at first happely he might onely grant this favour to one or two of his wives yet the rest by degrees pleaded for the same libertie and so at last he was brought to build high places for all his wives idol-gods Vers 9. His heart was turned from the Lord God of Israel which had appeared unto him twice That is in an extraordinary way as he used to appear to his Prophets by dreams and nightly visions to wit once at Gibeon chap. 3.5 and the second time at Jerusalem chap. 9.2 which being a singular favour is therefore mentioned as a great aggravation of his sinne Vers 11. I will surely rend the kingdome from thee and will give it to thy servant And thus God repayed him in his kind for as he divided the honour that was onely due to God leaving part of it to the Lord and giving away part of it to his wives idol-gods so the Lord dealt with his posterity in regard of the kingdome leaving his sonne two tribes and giving away ten of the twelve tribes to Jeroboam his servant Vers 12. Notwithstanding in thy dayes I will not do it for David thy fathers sake That is because of the promise made to him 2. Sam. 7.12 13 14 15. Vers 13. But will give one tribe to thy sonne c. To wit one of the tribes of Israel considered apart from the tribe of Judah of the twelve tribes there were but ten that followed Jeroboam vers 31. Rehoboam therefore and his posterity had two tribes that revolted not to Jeroboam to wit Judah and Benjamin 2. Chron. 11.12 having Judah and Benjamin on his side and why then is it said here that one tribe onely should be given to Solomons sonne I answer because he speaks here of the tribes that belonged to the kingdome of Israel Judah in regard of her eminencie was still reckoned apart from the rest of the tribes 1. Sam. 11.8 And when he numbred them in Bezek the children of Israel were three hundred thousand and the men of Judah thirty thousand but especially after that division when Judah followed David and the other tribes followed the house of Saul henceforth the kingdome of Judah and the kingdome of Israel were still distinguished yea even after both were jointly under Davids command 2. Sam. 5.5 In Hebron he reigned over Judah seven years and six moneths and in Jerusalem he reigned thirty and three years over all Israel and Judah Now the Lord therefore threatning the rending away of the kingdome of Israel from the house of David he addes Howbeit I will not rend away all the kingdome that is all the kingdome of Israel but will give one tribe to thy sonne that is one of the tribes that belonged to the kingdome of Israel namely Benjamin see the notes vers 3. and chap. 12.20 and this the Lord promiseth to do for David his servants sake and for Jerusalems sake which he had chosen to wit that in the citie which God had chosen they might live under the government of Davids seed the true heirs of the kingdome from whom the Messiah was to descend Vers 15. When David was in Edom and Joab the captain of the host was gone up to bury the slain c. Of Davids subduing the Edomites we reade 2. Sam. 8.14 And he put garisons in Edom throughout all Edom put he garisons and they of Edom became Davids servants and at this time it seems whilest Joab prosecuted his victory slaying all the males where he came Hadad was hid being a little child and afterwards whilest he went about to see that all the dead that he had slain were buried Hadad secretly escaped away Yet some conceive otherwise of this passage to wit that after the conquest of the Edomites 2. Sam. 8.14 the Edomites fell upon the garisons which David left behind him and slew them whereupon Joab went up to bury the dead and to be avenged on the Edomites and so slaying all the males where he came Hadad of the seed-royall was conveyed away Vers 18. And they took men with them out of Paran To honour him with their attendance when he should come into Egypt Vers 21. Hadad said to Pharaoh Let me depart that I may go into mine own countrey As conceiving hope of recovering the kingdome of Edom now David and Joab were dead whom it seems he much feared or at least of enjoying liberty upon some honourable conditions to live again in his native countrey yet it is manifest he attempted nothing against Solomon a long time after this for he left Egypt immediately after Davids death before Pharaoh had cause to be jealous of him because of his affinitie with Solomon and till Solomons fall in his old age his enemies stirred not chap. 5.4 But now the Lord my God hath given me rest on every side so that it seems he either lay hid along time in Idumea or made some covenant with Solomon as becoming tributarie to him for his kingdome yea when he did stirre he was not able to shake off the yoke for the Edomites continued tributaries to the kings of Judah till Jehorams reigne 2. Chron. 21.10 Vers 23. Rezon the sonne of Eliadah which fled from his Lord Hadadezar king of Zobah To wit when David had gotten the better of his master in battel this it seems was when David got that great victory of the Syrians mentioned 2. Sam. 10.18 Vers 24. And they went to Damascus and dwelt therein and reigned in Damascus David had put a garison in Damascus 2. Sam. 8.6 It seems therefore that Rezon with his band of men set upon this garison and took the place from Solomon and so there reigned as king Vers 25. And he was an adversary to Israel all the dayes of Solomon That is after his first rising against him it is likely he was an adversary in heart ever since he fled in that battel wherein his lord Hadadezer was vanquished and that then he gathered this band of men here mentioned perhaps of his lords broken troops yet because David put garisons in Syria of Damascus 2. Sam. 8.1 6. and it is not probable that Solomon lost any
hils Vers 24. Take the kings away every man out of his place and put captains in their rooms This they adde as implying that their former losse might be by their means rather then the cowardise of his own people to wit by their unfaithfulnesse or want of skill in martiall affairs or by their delicacy and the evil example they had given in being feasting and drinking when they should have been preparing for the battell Vers 26. Ben-hadad numbred the Syrians and went up to Aphek to fight against Israel Which was in the tribe of Asher Josh 19.30 31. and here Ben-hadad now chose to fight with Israel not onely because it was a plain countrey vers 23. Let us fight against them in the plain and surely we shall be stronger then they but also because this was one of those cities which his father had formerly taken from the Israelites vers 34. and so hither they might retire to shelter themselves if the battell should go against them as we see they did vers 30. But the rest fled to Aphek into the citie Vers 27. And the children of Israel pitched before them like two little flocks of kids hereby it appears that the Israelites had divided their forces into two bodies and were but weakly provided for warre in comparison of the Syrians Vers 28. Thus saith the Lord Because the Syrians have said The Lord is God of the hils but he is not God of the valleys c. As if he should have said however you deserve not the least help from heaven because of your wickednesse and the little good done amongst you by the former victory I gave you yet to confute this blasphemy of the Syrians even in the valleys I will again deliver all this great multitude into thine hand Vers 30. And there was a wall fell upon twenty and five thousand of the men that were left Either by some warlike stratagem of the Israelites when they were battering the walls of the city or rather by some earthquake or other immediate hand of God overturning the walls upon them perhaps when they were busied to raise them higher or to make them stronger that under the covert thereof they might the better shelter themselves against the Israelites or whilest they were standing behind the wall to defend the city against the Israelites that sought to storm it Vers 31. We have heard that the kings of the house of Israel are mercifull kings It seems their mercifull dealing with those they overcame in battell had got the kings of Israel this report amongst other nations Vers 34. And Ben-hadad said unto him The cities which my father took from thy father I will restore This may be meant of those cities which Ben-hadad his father took from Baasha king of Israel chap. 15.20 who is here called the father of Ahab onely because Ahab succeeded him in the throne yet rather I believe that as now so formerly in the dayes of Omâ—i the father of Ahab the Syrians had made some inrodes into the land of Israel though it be not expressed in the sacred story and taken some cities in that invasion which now he promiseth to restore but how he kept this his promise we may see in the warre which Ahab afterward made against him for the recovery of Ramoth Gilead chapter 22.3 And thou shalt make streets for thee in Damascus as my father made in Samaria That is thou shalt appoint thee in Damascus places of free trading for thy people as I had in Samaria for the Syrians or else the streets here mentioned are meant of places of trading for the Syrians out of which the tribute now yeilded to Ahab should be raised yearely So he made a covenant with him and sent him away Thus sleightly did Ahab passe over the great dammage the people of God had undergone by his invading the land of Israel two yeares together and that horrible blasphemy of him and his Syrians in saying that the Lord was God in the hils and not in the valleys but in the mean season he that was thus ready to pity Ben-hadad could persecute the poore prophets of God and not shew them the least mercy at all Vers 35. And a certain man of the sonnes of the prophets said unto his neighbour in the word of the Lord Smite me I pray thee That is one of those young prophets that were trained up in the Schools or Colledges of the prophets under their aged fathers did in the name of the Lord require one of his fellow prophets to smite him to wit with a sword so as to wound him as appeares vers 37. and this he required First that being wounded he might the better resemble a souldier that had been in the battell to whose custodie a prisoner was committed verse 39. And secondly that being wounded and bloudy he might the better in that his condition shew Ahab what he was to expect from the revenging hand of God to wit that the Lord should smite him and that his bloud and life too should be required for sparing Ben-hadad for thus it was usuall with the prophets to foreshew in themselves a shadow of that calamity which they foretold should come upon others Esay 20.2 3 4 Jerem. 27.2 and Acts 21.10 11. see also Ezek. 12.3.12 Vers 36. Because thou hast not obeyed the voyce of the Lord behold assoon as thou art departed from me a lion shall slay thee It is most probable that this his neighbour that refused to strike him was one of his fellow-prophets and so was conscious to himself that what the Prophet required was indeed of God and yet preferred his own reason before Gods command and was therefore for his disobedience slain by a lion However herein the Lord as in a figure discovered the justice of his punishing Ahab who under a shew and pretence of clemencie spared Ben-hadad whom God had appointed to utter destruction Vers 41. And the king of Israel discerned him that he was of the prophets It seems he was one that was known to the king and so when the bloud and ashes were wiped from his face he discerned who he was or else he might know him by his attire which when he addressed himself to speak to the king having wiped his face the king then observed and not before Vers 42. Because thou hast let go out of thy hand a man whom I appointed to utter destruction Happely Ahab had been expressely charged not to spare Benhadad but however the Prophet had expressely told him vers 28. that because he and his Syrians had blasphemed the Lord saying The Lord is God of the hils but not of the valleys therefore the Lord would deliver them into his hands neither could he therefore spare that blasphemous wretch without contempt of Gods known will who had delivered him as it were into his power that he might by him be slain for his blasphemy CHAP. XXI Vers 3. THe Lord forbid it me that I should give the inheritance
blessing from God which he now desired and as a signe whereby he should know whether God would grant him his desire or no. Vers 11. There appeared a chariot of fire and horses of fire And thus this zealous fiery spirited Prophet after he had long and happily fought a good fight of faith and contended for God against all the errours and corruptions of his times was at last carried triumphantly in a chariot of fire into heaven that is by the holy Angels appearing in the likenesse of a chariot of fire and horses of fire according to that of the Psalmist Psal 104.4 Who maketh his Angels spirits his ministers a flaming fire and so by this means the Lord did exceedingly honour his faithfull servant and withall as before the Law by the taking up of Enoch into heaven so now under the Law by this rapture of Elijah and then in the dayes of the Gospel by the ascention of Christ God was pleased to give evident and sensible proofs that he hath prepared the heavens for the perpetuall abode of his Saints and that though our bodies be laid for a time in the grave yet they shall at last be taken up into heaven there to live with God in everlasting glory onely they must be changed and of naturall weak corruptible bodies they must be made spirituall glorious incorruptible bodies and such a change no doubt there was now made in the body of Elijah that it might be fitted for heaven Vers 12. And he cried My father my father the chariot of Israel and the horsemen thereof That is the strength and defence both of the Church and commonwealth of Israel who by his doctrine and prayers did more for the defence of the Israelites then all their forces of chariots and horsemen could do and this Elisha spake either as bewailing the losse of Elijah in this regard or else to expresse his thoughts concerning this manner of Elijahs rapture namely that because he had been as the chariot of Israel and the horsemen thereof for their defence and safetie therefore he was now taken up with a chariot of fire and horses of fire and so carried triumphantly into heaven Vers 13. He took up also the mantle of Elijah that fell from him When Elijah was caught up into heaven his mantle fell from him first to shew that he was gone where he should no more have any need of his garments or any such thing and secondly that it might be left to Elisha as a token that God had designed him to succeed in Elijah place out of grief for the losse of his master he had torn his own garments and now to comfort him again that very mantle is as it were given him from heaven wherewith at his first calling he was assured that he should succeed him in his propheticall office Vers 14. And said Where is the Lord God of Elijah c. These were no words of distrust and doubting but of invocation and faith as if he had said I shall now see whether the spirit of Elijah rests upon me or no by attempting to work the same miracle or O Lord who by thy servant Elijah didst divide these waters make it now manifest by the same miracle that thou hast given me the spirit of Elijah Vers 15. And they came to meet him and bowed themselves to the ground before him As to the father of the Prophets Vers 16. Lest peradventure the spirit of the Lord hath taken him up and cast him upon some mountain c. See the note upon the 1 Kings 18.12 Vers 17. They sent therefore fifty men and they sought three dayes but found him not Thus through their mistake the rapture of Elijah to heaven was confirmed Vers 19. But the water is nought and the ground barren The land of Canaan was a most fruitfull land and had the waters of Jericho been alwayes nought and the ground barren it is not likely they would have built a city there or that Hiel the Beth-elite would so lately have reedified it in the dayes of Ahab if it had been then so annoyed but we see what the Psalmist saith Psal 107.33 34. He turneth rivers into a wildernesse and the watersprings into dry ground A fruitfull land into barrennesse for the wickednesse of them that dwell therein The sinnes of the inhabitants and perhaps the reedifying of Jericho had brought this curse upon the place which now therefore they commend to Elishaes consideration as expecting that the Lord would now by miracles confirm the calling of this new father of the Prophets Vers 20. Bring me a new cruse and put salt therein c. Salt was more likely to make the waters brackish then any way to heal them and the more was Gods power magnified who could work this alteration in the waters by such contrary means as for his appointing the salt to be brought in a new cruse that might be enjoyned either first to make sure that it should not be any way legally unclean or secondly to signifie the new change that should be made in the waters or rather thirdly that it might not be supposed that the salt had virtue to cure the waters from the cruse by reason of any thing that had formerly been put into it but that it was merely of God that it was effectuall for this end according to the words of Elisha in the following verse when he cast the salt into the spring Thus saith the Lord I have healed these waters And indeed it is probable that for this very reason the Prophet did appoint the men of the citie to fetch a new cruse of salt namely that they might be assured that there was no underhand dealing in working this miracle Vers 23. And he went up from thence unto Beth-el Having visited the colledge of the Prophets at Jericho he went thence to that also at Beth-el both to inform them of Elijahs rapture and the Lords designing him to succeed in his place and to confirm them in the truth both by his counsel and prayers And as he was going up by the way there came forth little children out of the city and mocked him c. Beth-el was the chief place where Jeroboams idolatry was practised 1 Kings 12.28 29. though therefore the prophets had seated themselves there because there was most need of their presence where was the springhead of that corruption yet it seems the inhabitants were most of Jeroboams religion and no marvell then though the little children had learnt of their idolatrous parents to scoff at Gods prophets as here they did Elisha crying after him as he went along Go up thou bald-head go up thou bald-head wherein they did not onely revile him with the name of bald-head but also scoffed at that report which no doubt was soon spread abroad of Elijahs rapture into heaven as if they should have said you that report your master is gone up into heaven why do not you go up after him for indeed why
is expressely noted that he began to prophecy in the thirteenth yeare of Josiahs reigne Jerem. 1.1 2. The words of Jeremiah to whom the word of the Lord came in the dayes of Josiah the sonne of Amon king of Judah in the thirteenth yeare of his reigne and this was that Josiah who was by name mentioned by the Prophet that foretold the polluting of Jeroboams altar about three hundred years before he was borne 1. Kings 13.2 And he cryed against the altar in the word of the Lord and said O altar altar thus saith the Lord Behold a child shall be born unto the house of David Josiah by name and upon thee shall he offer the priests of the high places c. Vers 3 And it came to passe in the eighteenth yeare of king Josiah that the king sent Shaphan c. That is in the eighteenth yeare not of his age but of his reigne for so it is expressed 2. Chron. 34.8 Now in the eighteenth yeare of his reigne when he had purged the land and the house he sent Shaphan the sonne of Azaliah c. Nor may we think that this was the first act of his piety and that till he had reigned eighteen years he did nothing this way for in the Chronicles we see where his acts are related according to the order of time wherein they were done first that in the eighth yeare of his reigne being then sixteen years old he began to bend himself to seek information how he might serve God as David had done secondly that in the twelfth yeare of his reigne he began to purge Judah and Jerusalem of all their idolatry which he did also with a great deale of zeal 2. Chron. 34.3 For in the eight yeare of his reigne while he was yet young he began to seek after the God of David his father and in the twelfth yeare he began to purge Judah and Jerusalem from the high places and the groves c. and then thirdly that in the eighteenth yeare of his reigne when he was twenty six years old he set upon the work of repairing the temple as is here also related Vers 4. Go up to Hilkiah the high priest that he may summe the silver c. The prophet Jeremiah was the sonne of Hilkiah a priest Jer. 1.1 but whether he were the sonne of this Hilkiah the priest it is uncertain Vers 5. And let them deliver it into the hand of the doers of the work c. That is into the hand of the overseers of the work who were Levites 2. Chron. 34.12 And the men did the work of the Lord faithfully and the overseers of them were Jahath and Obadiah c. Vers 8. And Hilkiah the high priest said unto Shaphan the Scribe I have found the book of the law in the house of the Lord. That is the authentick and originall copy of it written by Moses and delivered by him to the Levites to be laid up in the side of the ark Deut. 31.24 25 26. and thus did the Lord abundantly recompence their zeal for the repair of his Temple by bringing to their hands this precious jewell though it be most probable which the Hebrew writers say that Manasseh and Amon had endeavoured to burn up all the books of the law and so this book was hid in some secret place in the Temple by some faithfull priests that it might be preserved for future times yet it is not likely but that there were some transcripts of this sacred volume preserved amongst the people at least some parcels of it and that Josiah amongst others had not been a mere stranger to the book of the law for strange it were that he should live till the eighteenth yeare of his reigne and so piously reform what was amisse and never see the law of God till now rather because this was the originall book of the law which Moses himself had written there was great joy at the finding of it and to the king it was brought as a rare jewell indeed Josiahs astonishment vers 11. And it came to passe when the king had heard the words of the book of the law that he rent his clothes makes it clear that he had not formerly read or heard read those dreadfull threats of judgements against idolatry Levit. 26. or Deut. 28. which now were read to him out of this book but that might be though he had before seen many copies of the law his respect to this originall of Moses writing might make him desirous to heare it all read and so he might heare those terrible passages now which he had not read or heard before Vers 12. Achbor the sonne of Michaiah c. Or Abdon the sonne of Micah 2. Chron. 34.20 Vers 14. Now she dwelt in Jerusalem in the colledge Or as it is in the margin in the second part now if we read it so by the second part we must understand the second citie or the suburbs of Jerusalem which was encompassed with walls and gates severall from the citie but however it may well be that the reason why this clause is added is to intimate the reason why Hilkiah and those that were sent with him to enquire of the Lord went to Huldah the prophetesse rather then to Jeremiah or Zephaniah who at this time prophecyed in the land of Judah it was because she dwelt in Jerusalem and so was near at hand whereas they were at present in other parts of the kingdome and indeed we read that Anathoth was the place of Jeremiahs usuall dwelling Jer. 29.27 Vers 20. Thou shalt be gathered into thy grave in peace c. That is before these troubles and miseries fall upon this place and the inhabitants thereof whilest the kingdome doth yet flourish in prosperity and peace for though Josiah was slain by Pharaoh Necho chap. 23.29 yet because he died before that desolation came upon the land whereof Huldah had spoken and died in the love and favour of God also therefore she said that he should be gathered to his grave in peace CHAP. XXIII Vers 2. ANd the king went up into the house of the Lord and all the men of Judah c. To wit to renew solemnly their covenant with God that if it were possible the wrath of the Lord might be appeased and those judgements prevented which the prophetesse Huldah had told him were to come upon the land and because all were concerned in the danger all were called to this assembly the priests and the prophets and all the people where by the prophets may be meant not onely the prophets that at this time prophecyed in the land as Jeremiah Zephaniah and Urijah but likewise also those that lived in the schools of the prophets whereof there is often mention made in the Scripture Vers 3. And the king stood by a pillar c. That is on the brazen scaffold erected by Solomon which was made with pillars or on a throne which was according to the custome erected by
a pillar in the Temple for the king to stand on of which see the note chap. 11.14 and therefore 2. Chron. 34.31 it is said of Josiah that he stood in his place And all the people stood to the covenant That is they consented to renew their covenant with God and promised that they would do according to the covenant Vers 4. And the king commanded Hilkiah the high priest c. Josiah did begin to purge Judah and Jerusalem from the high places and the groves and the idols which the people had worshiped in the twelfth yeare of his reigne which was six years before the book of the law was found 2. Chron. 34.3 but upon his hearing of those grievous threatnings in the book of the law against idolatry he now proceeded further and perfected that work of reformation which was then began and therefore it is that in the Chronicles the penman of the sacred historie undertaking to relate the reformation that Josiah wrought in the twelfth yeare of his reigne he addes also what was done afterward when the book of the law was found and on the other side speaking here how he suppressed idolatry upon the hearing of the law he joynes also many things which were done of the same nature in the twelfth yeare of his reigne that all his zealous acts in rooting out idolatry might be related together As here that he commanded Hilkiah the high priest and the priests of the second order c. to bring out all the idolatrous trash that was in the Temple where by the priests of the second order may be meant the inferiour priests called priests of the second order with respect to the high priest or rather the first two chief priests of the two stocks of Eliazer and Ithamar of whom see the note 2. Sam. 8.17 Some Interpreters understand it of the priests of the order of Jedaiah the second of those twenty foure orders of the priests appointed by David 1. Chron. 24.1.7 but it is hard to say why they should be employed in purging the Temple rather then the rest of the priests And he burnt them without Jerusalem in the fields of Kidron and carried the ashes of them unto Beth-el Therewith to defile the prime seat of Jeroboams idolatry and withall to expresse his detestation of these idols and that idolatry there first erected from whence the infection had overspread the whole land and had been the main cause of all the evil that was fallen upon the people of God By the Law whatever touched the graves of dead men it was unclean and thus he manifested his detestation of these idolatrous monuments and that he esteemed them as most filthy things fi◠onely for such unclean places Nor need it seem strange that Josiah should have this power in Beth-el which was a citie of Samaria the kingdome of the ten tribes for first Abijah the sonne of Rehoboam had long since taken Beth-el from Jeroboam and annexed it to the kingdome of Judah 2. Chron. 13.19 And Abijah pursued after Jeroboam and took cities from him Beth-el with the towns thereof and so perhaps it had ever since continued and secondly it seems that the greatest part of the kingdome of Samaria was at this time under the dominion of Josiah whence is that vers 19. And all the houses also of the high places that were in the cities of Samaria which the kings of Israel had made to provoke the Lord to anger Josiah took away and did to them according to all the acts that he had done in Beth-el of which two reasons probable enough may be supposed for first it may be after the flight and death of Sennacherib when Merodach opposed himself against Esar-haddon his son Hezekiah took aduantage of this faction in the North and laid hold upon so much of the kingdome of Israel as he was able to people or secondly perhaps the same reason that moved the Babylonian king to set Manasseh free when he was his prisoner in Babylon did also perswade him to give him with his libertie the dominion of the greatest part of the countrey of Samaria to wit that he might defend these territories against the Egyptian who begun in these times with great power and successe to oppose the Babylonians and indeed the earnestnesse of Josiah in the king of Babels quarrel notwithstanding the kings of Judah had so long held great amitie with those of Egypt 2. Chron. 35.20 21 22. doth argue that the composition which Manasseh had made with that king or his Ancestour was upon such friendly terms as required not onely a faithfull observation but also a thankfull requitall Vers 5. And he put down the idolatrous priests whom the kings of Judah had ordained to burn incense c. The word in the originall here translated idolatrous priests is Chemarim and because we find them mentioned Zeph 1.4 as distinct from the priests I will cut off the remnant of Baal from this place and the name of the Chemarims with the priests therefore many Expositours hold that they were certain ministers of their idolatry different from the priests such as the monks are among the papists or at least that they were a peculiar sort of priests so called either because they wore black or coloured garments or because they lived a retired life in cells and cloisters or because of their fierie zeal and fervencie in their Religion or because they were peculiarly employed in burning incense Vers 6. And he brought out the grove from the house of the Lord c. By the grove is meant either the image or similitude of a grove which was hanged up in the Temple or rather a very grove which idolatours for devotion had planted near unto the Temple contrary to the commandment of the Lord Deut. 16.21 Thou shalt not plant thee a grove of any trees near unto the altar of the Lord thy God which therefore Josiah did now cut down and removed from the Temple burning it at the brook Kidron without Jerusalem and then cast the powder thereof upon the graves of the children of the people to wit both in contempt of the idols and in reproch of those that had worshipped them in their lives for this is plainly implied 2. Chron. 34.4 Vers 7. And he brake down the houses of the sodomites that were by the house of the Lord c. These Sodomites 〈◊〉 were kept and maintained not onely for the satisfying of mens unnaturall lust but also for the honour of their idol-gods whom they thought pleased with such horrid uncleannesse and therefore were their houses built close to the Temple and here the women wove hangings for the grove with which hangings they compassed in many severall places in the groves as so many severall tents and chappels◠darker the fitter for those horrid deeds of darknesse which were there done for there they worshipped their idols and defiled themselves with all kind both of spirituall and bodily uncleannesse Vers 8. And he brought
may be understood as that above vers 42. Vers 54. The sonnes of Salman Beth-lehem and the Netophathites Ataroth the house of Joab Ataroth signifieth crowns and so some understand this word as an encomium of the Netophathites that being of the valiantest of Joabs souldiers they were the crowns of the house of Joab But otherwise it may be taken for the inhabitants of Ataroth a place mentioned Josh 16.2 to wit that they also were of the posterity of Salmah and those words the house of Joab must then be added to imply that the posterity of Joab were either of the inhabitants of Ataroth or of the posterity of Salmah to wit by the fathers side Vers 55. And the families of the Scribes which dwelt at Jabez By Scribes here Expositours understand such as were exercised in the study of the law and so instructed the people herein whence is that Jer. 8.8 How do we say We are wise and the law of the Lord is with us Lo certainly in vain made he it the pen of the Scribes is in vain and Ezra 7.6 This Ezra went up from Babylon and he was a ready scribe in the law of Moses The Tirathites the Shimeathites and Suchathites These are the Kenites c. The Kenites were doubtlesse the posterity of Jethro Judg. 1.16 And the children of the Kenite Moses father in law went up out of the city of palm-trees and the Suchathites so called because they dwelt in Tabernacles were Kenites as is here expressely affirmed yea and perhaps the rest also in the former words mentioned with them and that of the posterity of Hemath who was also the father of the Rechabites of whom we reade Jer. 35.2 yet because they dwelt with the sonnes of Salmah and perhaps matched themselves with their daughters they are here inserted amongst Salmahs posterity CHAP. III. Vers 1. NOw these are the sonnes of David which were born unto him in Hebron c. What is to be noted in these first foure verses see 2. Samuel 3.2 3 5. Vers 5. Shimea and Shobab and Nathan and Solomon foure of Bath-shua the daughter of Ammuel Solomon is here named last because his posterity is immediately to be expressed vers 10. but he was the eldest of these foure sonnes which David had by Bath-shua or Bath-sheba as is evident 2. Sam. 12.24 and therefore Bath-shebaes onely darling Prov. 4.3 For I was my fathers sonne tender and onely beloved in the sight of my mother Vers 6. Ibhar also and Elishama c. There are but seven of these mentioned 2. Sam. 5.15 For Noga is not there mentioned and but one Eliphalet whereas it is manifest by this place that he had two sonnes perhaps by two severall wives that were called Eliphelet as he had two also that were called Elishama for he that is called Elishua 2. Sam. 5.15 is here called Elishama Vers 15. And the sonnes of Josiah were the first-born Johanan c. Either Johanan was indeed the first-born of Josiahs sonnes but dyed before his father and so never came to the kingdome and then it is Jehoahaz that was first king that is here called Shallum and reckoned in the fourth place or else Jehoahaz is here called Johanan and is called the first-born either because he was indeed the eldest of Josiahs sonnes of which see the notes on 2. Kings 23.36 or else because he was the eldest by his wife Hamutal who was happely his first and principall wife or at least because he first succeeded in the throne as the first-born 2. Kings 23.30.31 Vers 16. And the sonnes of Jehoiakim Jeconiah his sonne Zedekiah his sonne It is manifest that Zedekiah who was made king of Judah by the king of Babylon when Jehoiachin or Jeconiah was carried captive to Babylon and was the lost king of Judah was the sonne of Josiah 2. Kings 24.17 the brother of Jehoiakim and uncle of Jehojachin or Jeconiah who was king immediately before him either therefore Zedekiah the last king of Judah is here called the sonne of Jeconiah or Jehojachin onely because he succeeded him as his heir in the throne of Judah or else this Zedekiah here mentioned is not Zedekiah the sonne of Josiah king of Judah but another of that name the sonne of Jehoiakim and brother of Jehojachin or Jeconiah who is no where else mentioned in the Scriptures Vers 17. And the sonnes of Jeconiah Assir Salathiel his sonne c. Though it was prophecyed concerning Jeconiah that he should be as a man that was childlesse in regard of having the royall dignity continued in his posterity because none of his seed should sit in the throne of David Jer. 22.30 Thus saith the Lord Write ye this man childlesse a man that shall not prosper in his dayes for no man of his seed shall prosper sitting upon the throne of David and ruling any more in Judah yet it is evident by this place that he had severall sonnes after he was carried into Babylon to wit Assir and Salathiel and Malchiram c. eight in number unlesse we should conceive that Salathiel and those that follow were the grandchildren of Jeconiah by his sonne Assir as the words seeme to imply Assir Salathiel his sonne or that Salathiel was called Assir Salathiel which may seeme the more probable because Assir signifieth one in bonds and so Salathiel might be called in reference to Jeconiahs being carried bound into Babylon as we see the like in Gershom Exod. 2.22 as also because Salathiel is named as the sonne of Jeconiah Matth. 1.12 And after they were brought to Babylon Jeconias begat Salathiel Indeed some conceive that Salathiel came of the stock of Nathan and is here onely mentioned as a sonne of Jeconiah because he succeeded in some kind of government after Jeconiah and that he was of the stock of Nathan But me thinks it is farre more probable that this Salathiel here mentioned and so again Matth. 1.12 was indeed the true sonne of Jeconiah and that both Salathiel and Zerubbabel mentioned by Luke chapter 3.27 are diverse from these mentioned here and in Matthew Vers 19. And the sonnes of Pedaiah were Zerubbabel and Shimei Pedaiah is mentioned in the former verse as a sonne of Jeconiah and made here the father of Zerubbabel evident indeed it is that Salathiel had also a sonne called Zerubbabel Matth. 1.12 and Salathiel begat Zorobabel Hag. 1.1 In the second yeare of Darius came the word of the Lord by Haggai the prophet unto Zerubbabel the sonne of Shealtiel But this Zerubbabel was it seemes the sonne of Pedaiah who was the brother or uncle of Salathiel And the sonnes of Zerubbabel Meshullam and Hananiah and Shelomith their sister Probable it is that these two sonnes of Zerubbabel are here mentioned first by themselves with their sister Shelomith because these he had by one wife and the other five mentioned in the following verse by another Vers 21. And the sonnes of Hananiah Pelatiah and Jesaiah the sonnes of Rephaiah the sonnes of Arnan
the Israelites that is those who first returned from Babylon and were again settled in their severall possessions were the children of Israel for not onely those of Judah and Benjamin but some also of the other tribes returned thence vers 3. to wit such as sled to Judah when the ten tribes were first carried away by Tiglath-pileser and Shalmaneser and such as did at first leave the land of Israel when Jeroboam did first set up his golden calves there the priests also the Levites and the Nethinims that is as the word signifieth men given to wit to God and to the service of the Temple and it is meant of the Gibeonites see the note Josh 9.21 Vers 3. And in Jerusalem dwelt of the children of Judah and of the children of Benjamin c. To wit every tenth man amongst them chosen by lot and such as did besides voluntarily offer themselves to dwell there Nehem. 11.1 2. And the rulers of the people dwelt at Jerusalem the rest of the people also cast lots to bring one of ten to dwell in Jerusalem the holy city and nine parts to dwell in other cities And the people blessed the men that willingly offered themselves to dwell at Jerusalem Vers 5. And of the Shilonites Asaiah the first born c. That is the sonnes of Shiloni Neh. 11.5 and he that is here called Asaiah is in likelyhood the same that is there called Maaseiah Vers 7. Sallu the sonne of Meshullam the sonne of Hodaviah the sonne of Hasenuah c. Nehem. 11.7 Meshullam is said to be the sonne of Joed the sonne of Pedaiah either therefore Meshullams father was called both Joed and Hodaviah and his grandfather both Pedaiah and Hasenuah or else these here mentioned were his father and grandfather and those mentioned in Nehemiah were his progenitours farther off Vers 9. And their brethren according to their generations nine hundred and fifty and six Nehem. 11.8 they are said to have been nine hundred twenty and eight but there it may seem onely those are numbred that were chosen by lot to dwell in Jerusalem here those also that did voluntarily proffer themselves to dwell there Nehem. 11.2 And the people blessed all the men that willingly offered themselves to dwell at Jerusalem Vers 11. And Azariah the sonne of Hilkiah c. Called also Seraiah Neh. 11.11 and it is said here that this Azariah or Seraiah was the ruler of the house of God to wit at the return of the people from Babylon whereby is not meant that he was high priest for Joshua was then high priest Hagg. 1.1 but that he was the chief or one of the chief of the inferiour priests who were called the second priests Numb 3.32 And of his brethren there were when they returned from Babylon eight hundred twenty and two Nehem. 11.12 Vers 12. And Adaiah the sonne of Jeroham the sonne of Pashur c. Neh. 11.12 it is evident that there were three descents between Pashur and Jeroham and there also vers 13. it is expressed that of his brethren there were two hundred fourty and two And Maasiai the sonne of Adiel the sonne of Jahzerah c. Nehem. 11.13 he is called Amashai the sonne of Azareel the sonne of Ahasiai the sonne of Meshilemoh the sonne of Immer and of this family it is said that there were vers 14. an hundred twenty and eight Vers 14. And of the Levites Shemaiah c. Having formerly set down the chief of the priests that returned from Babylon here he also addes who were the chief of the Levites that returned of whom there were at Jerusalem besides those that were seated elsewhere and the porters and others afterwards mentioned two hundred fourescore and foure as is noted Nehem. 11.18 Vers 15. Mattaniah the sonne of Micah the sonne of Zichri Called also Zabdi Nehem. 11.17 Vers 16. And Obadiah the sonne of Shemaiah that dwelt in the villages of the Netophathites Who were of the tribe of Judah amongst whom the Levites were seated at first till their cites could be assigned them Vers 17. And the porters were Shallum and Akkub c. That is these were the chief for of them in all there were an hundred seventy and two Nehem. 11.19 besides those that were porters in the inner entries vers 21 22. Vers 18. Who hitherto waited in the kings gate eastward That is Shallum the chief of them and those of his course or family unto the time of the writing of this book waited in the east gate which was called the kings gate because formerly the kings of Judah used to go into the Temple at that gate Vers 19. And Shallum the sonne of Kore and his brethren of the house of his father the Korahites were over the work of the service keepers of the gates of the Tabernacle That is he and the rest of the Korahites were keepers of all the outer gates of the tabernacle or Temple for even the Temple is sometimes called the tabernacle And their fathers being over the host of the Lord were keepers of the entry That is and the fathers of them the heads and chief of them kept the entry that is the entry by which they passed from the outer court into the court of the priests the inward gate or else it may be meant of the fathers of these Levites who waited upon the tabernacle before the Temple was built and so is added onely to shew that these Levites were now keepers of the gates of the temple as their fathers in former times had waited at the entry of the Tabernacle and were over the host of the Lord that is over the Levites when after the manner of an host or army they pitched about the Tabernacle when the Israelites went through the wildernesse And indeed this exposition seems the more probable because of that which follows in the next verse Vers 20. And Phinehas the sonne of Eleazar was the ruler over them in time past That is Phinehas the sonne of Eleazar the sonne of Aaron had the chief command over the Levites in time past Vers 21. And Zechariah the sonne of Meshelemiah was porter of the doore of the Tabernacle of the congregation That is he and perhaps his brethren was porter of the doore that led out of the priests court into the Temple so that his was of all the chief place see chap. 26.1 2. Vers 22. All these which were chosen to be porters in the gates were two hundred and twelve See the note above vers 17. and Nehem. 11. and chap. 23.5 These were reckoned by their genealogies in their villages whom David and Samuel the seer did ordain in their set office That is whereas before the dayes of Samuel the Levites did all promiscuously intend the whole service of the Tabernacle when Samuel judged Israel 1. Sam. 7.6 he it seems began to divide the work amongst them and to appoint them their severall charges and imployments which David afterward did much perfect appointing so many
many are not since they are all my lords servants and ready alwayes to be employed in thy service Vers 4. Joab departed and went throughout all Israel and came to Jerusalem To wit after nine moneths and twenty dayes 2. Sam. 24.8 Vers 5. And all they of Israel were a thousand thousand and an hundred thousand c. See 2. Sam. 24.9 Vers 6. But Levi and Benjamin counted he not among them for the kings word was abominable to Joab That is because what Joab did in this businesse he did it altogether against his mind and in a manner was forced to do it therefore these two tribes he left unnumbred emboldened herein by the pretences he might make for it as for Levi that the enquiry being onely to know the numbers of those that were fit for warre there was no need of taking the number of that tribe and for Benjamin Jerusalem being the chief citie of that tribe the number of them might be taken there and that afterward at more leasure as likewise because the plague was begun c. 27.24 Vers 7. And God was displeased with this thing therefore he smote Israel Concerning these following passages unto the 18. verse see the notes 2. Sam. 24.10 c. Vers 18. Set up an altar unto the Lord in the threshing floore of Ornan the Jebusite See 2. Sam. 24.17 and thus the Lord did both begin the discovery of his purpose to David that this was the place wherein he would have the Temple built see chap. 22.1 and also brought the people to make the more precious account and the more reverently to esteem of that place by causing that sacrifice to be offered there whereby this grievous plague was stayed in which so many thousands in so short a time had been taken away yea happely at this very time the Lord made known to David by Gad that in that place the Temple should be built which seems the more probable because David would needs purchase the threshing floore of Ornan which he needed not have done if he had not intended to set it apart for Gods service in future times also Vers 25. So David gave to Ornan for the place six hundred shekels of gold by weight See 2. Sam. 24.24 Vers 26. And he answered him from heaven by fire upon the altar of burnt-offering A signe both of Gods accepting of his sacrifice and granting his desire for the staying of the plague and likewise of his purpose to have that place set apart for the building of the Temple Vers 30. But David could not go before it to enquire of God c. This is added to shew the reason both why David did not of himself go presently to Gibeon when he saw the Angel of the Lord stand with a drawn sword threatning Jerusalem that there he might offer up sacrifices to appease his wrath but onely fell down and praied unto him and also why the Lord did not send him to Gibeon to sacrifice when he meant to accept a sacrifice for the staying of the plague Concerning which see the notes 1. Sam. 24.18 CHAP. XXII Vers 1. THen David said This is the house of our Lord God and this is the altar c. That is this is the place of which God spake long since by his servant Moses where he intended to have a house built which must be the settled place of his worship and service and where there must be an altar instead of this I have now set up wherein onely they must offer up sacrifices unto him Deut. 12.11 There shall be a place which the Lord your God shall choose to cause his name to dwell there thither shall you bring all that I command you your burnt offerings and your sacrifices c. And this David knew either by the discovery of the prophet Gad who happely acquainted him with Gods purpose herein or else thorough the speciall instinct of Gods spirit himself gathered so much from Gods sending him to sacrifice there and from Gods miraculous testifying his acceptance of the service there done him by sending fire from heaven to consume the sacrifice chap. 21.26 28. Vers 2. And David commanded to gather together the strangers that were in the land of Israel and he set Masons to hew c. And the building of the Temple by the help of strangers was a notable type of the calling of the Gentiles As for David that set them on work he had received from God the pattern whereby the Temple was to be built and every part thereof chap. 28.11 12 19. and accordingly therefore he prepared many materials and set these workmen on work about them to which Solomon afterward added what was not done when he came to enter upon the work 1. Kings 5.17 18. Vers 3. And brasse in abundance without weight So much that they weighed it not it would have been too great a trouble and charge to receive it in and deliver it out by weight Vers 5. And David said Solomon my sonne is young and tender c. See 1. Kings 3.7 Vers 8. Thou hast shed bloud abundantly and hast made great warres thou shalt not build an house unto my name c. Because the Temple was to be a type of Christ and of the Church and Christ is the king of peace Heb. 7.2 and the Church was to be gathered not by warre and bloud-shedding but by the preaching of the Gospel the tydings of peace therefore the Lord would not have the Temple built by David but by Solomon who was a peacable prince this is doubtlesse the principall ground of this reason given why David might not build the Temple as is evident because there is mention of the warres of David in the prosecution whereof David did God good service yet withall because David was the cause of shedding the bloud of Urijah and those that were slain with him the Lord might also have respect to that and by way of correction for it to shew how displeasing it was to him might take in that amongst the reasons why David might not have the honour to build the Temple Vers 10. He shall build an house for my name c. See the notes upon 2. Sam. 7.13 14. And I will establish the throne of his kingdome over Israel for ever A great question may be made how this promise made to David concerning his sonne Solomon was accomplished in Solomons posterity especially if we hold that which many eminent Divines do with much earnestnesse maintain namely that Christ was not the sonne of David by Solomon but by Nathan It is most probable that none of the posterity of Solomon did ever sit in the throne of David after Zedekiah was carried captive into Babylon nor yet ever had the supreme power of government after they returned from Babylon again now therefore if this promise were not made good in the eternity of Christs kingdome then it seems it was not made good at all but to this I answer First that by the