liers in wait as such men imployed in such services are wont to do under pretence of that service they were then sent about took liberty beyond their commission to make a prey of others too and robbed all that came along that way by them by which means it seems all was discovered as the last words of this verse seem to imply and it was told Abimelech and so Abimelech escaped their hands and now prepared to make open warre against them whence it was that the Shechemites durst not stirre into the fields to gather their vineyards till Gaal came to them as is implyed vers 27. Vers 26. And Gaal the sonne of Ebed came with his brethren c. Both he and his brethren it seems were captains of great renown and so came now either sent for or voluntarily to be leaders of the Shechemites in their warre against Abimelech Vers 27. And they went out into the fields and gathered their vineyards and trod the grapes c. This it seems before they durst not do for fear of Abimelech but now in the confidence they had in their new captains they did it and withall made merry as the custome was in the time of vintage whence is that Esa 16.10 In the vineyards there shall be no singing neither shall there be shouting the treaders shall tread out no wine in their presses I have made their vintage-shouting to cease And that the rather now because they were in a way of recovering their liberties too and went into the house of their God to wit Baal-Berith vers 4. namely to praise him for that which was done and did eat and drink to wit of their sacrifices and so in their cups cursed Abimelech that is spake evill of him with many railing and reviling speeches Vers 28. And Gaal the sonne of Ebed said who is Abimelech and who is Shechem that we should serve him c. Gaal perceiving the Shechemites in their jollitie to grow very violent against Abimelech he takes this occasion to see if he could at least winne them to put the government of the citie into his hand and to this end he doth first labour to provoke them more and more against Abimelech Who saith he is Abimelech and who is Shechem that we should serve him intimating that being but the sonne of a concubine and withall so unworthy a man as he was there was no reason in the world why so great an honour should have been put upon him But why is that clause added and who is Shechem I answer it is indeed very hard to say what the intent of adding that clause should be and therefore some would have it read and what is Shechem understanding by Shechem the citie it self and thereupon concluding that this is spoken to imply that such an honourable and ancient and glorious city as Shechem was too good to be in subjection to such a worthlesse man as Abimelech was as if he should have said if you compare together what Abimelech is and what your city Shechem is you will find cause enough to disdain to be in subjection to him but the words being according to our translation And who is Shechem it cannot be meant of the city and therefore the most probable exposition that can be given of them is this that it is Shechem the sonne of Hamor who was so many hundred years ago the Lord of this city Gen. 34.2 of whom Gaal here speaks and that by disavowing and disclaming any title which from him any of his posterity could pretend for having any dominion over them he doth by consequence strongly imply that much lesse was was there any reason why Abimelech should exalt himself over them Who is Abimelech yea indeed who is Shechem as if he should have said if Shechems posterity should challenge any dominion over us we should slight and abhorre their challenge for what have we to do with Shechem being as we are a free city a free people planted here by the Lords own hand and therefore not subject to any soveraigne power but the Lords onely who hath seated us here and why should Abimelech then think to Lord it over us Is not he the sonne of Jerubbaal and Zebul his officer As if he should have said I know the most that can be said for him to wit that he was the sonne of Jerubbaal who Judged Israel and delivered them from the hand of the Midianites But what is that to give him a title to the kingdome which his father refused or why might not the other sonnes of Gideon whom he slew have challenged the crown more justly then he And besides the very name of Jerubbaal may put you in mind what an enemy he was to Baal the God whom with one consent we worship and serve and what cause have you then to serve his sonne Besides you do not indeed serve him but his man Zebul for that is implyed in those words and Zebul his officer so that of a free city you are plunged into a miserable slavery made to stoop to every domineering officer whom this sonne of a concubine shall set over you and thus by this particular glance at Zebul which implyes their folly in putting any confidence in him who was Abimelechs sworn servant he no doubt laboured to wring him out of the peoples favour that he might wind himself into that place which he held of being governour over the city Serve the men of Hamor the father of Shechem for â—â—y should we serve him Some conceive that Gaal here pretends at least that he and his brethren were descended of Hamor the ancient lord of Shechem and so thereupon perswades them that if they would have a lord to govern them they should rather chuse him or some of his family But first it is altogether improbable that Gaal and his brethren were of that cursed race of the Canaanites and secondly if he were it is no way likely that he could hope that they would admit of one of those nations whom they had driven out of their possessions to rule over them It is therefore farre more probable that Gaal spake this by way of deriding the soveraignty of Abimelech Serve saith he the men of Hamor the father of Shechem for why should we serve him as if he should have said if you long to give away your liberty and to be in bondage you shall do better to call in the old lords of this soyl and to serve them then to serve this upstart Abimelech in whom there is nothing worth the least respect Vers 29. And he said to Abimelech Increase thine army and come out To shew the Shechemites how little reckoning he made of the greatest power that Abimelech could raise against him as men in their cups are wont to do in a boasting insulting manner he cries out to Abimelech being absent as if he had been present Increase thine army and come out that is Come Abimelech muster all the forces thou canst possibly
of Edom southward were Kabzeel c. It is called Iekabzeel Neh. 11.25 Vers 32. All their cities are twenty nine with their villages There are indeed eight and thirty cities or towns named in the foregoing verses and therefore for the clearing of this some hold that because nine of these were afterwards assigned to the tribe of Simeon therefore it is said here that all the cities of Iudah in those parts were nine and twenty But the better answer I conceive is that nine and twenty of them onely were walled cities the other were the most famous towns and villages in those parts And here in this first catalogue of Iudahs cities in the Southern parts the most noted towns are expressed by name as well as the walled cities that in the following catalogues we may conceive the same to wit that there were many towns of note besides the cities there mentioned though they be not expressed by name as here they are Vers 36. Fourteen cities with their villages There are fifteen named in the foregoing verses either therefore one of them was no citie but some noted town or rather it may be very probably conceived that Gederah and Gederothaim were but one citie and therefore some reade it as it is in the margin of our bibles Gederah or Gederothaim Vers 62. And Nibshan and the citie of salt This citie might have its name The citie of salt from the salt pits that were there and the abundance of salt that was dayly made by the inhabitants of the citie Vers 63. As for the Jebusites the inhabitants of Jerusalem the children of Judah could not drive them out It is a question much argued amongst writers whether Jerusalem stood in Judahs or in Benjamins portion By many places of Scripture it seems evident that it was in Benjamins portion For in the 18. chapter of this book vers 28. it is reckoned amongst the cities that were in Benjamins lot and we see that Moses did before his death prophesie concerning Benjamin that the Temple which was in Jerusalem should be built in Benjamins portion for that is the drift of those words Deut. 33.12 And of Benjamin he said The beloved of the Lord shall dwell in safety by him and the Lord shall cover him all the day long and he shall dwell between his shoulders yea and Jer. 6.1 the inhabitants of Jerusalem are expressely called the children of Benjamin O ye children of Benjamin gather your selves to flee out of the midst of Jerusalem and Judg. 1.21 the same that is here said of the children of Judah is likewise there said of the children of Benjamin The children of Benjamin did not drive out the Jebusites the inhabitants of Jerusalem but the Jebusites dwell with the children of Benjamin in Jerusalem unto this day But now again by other places of Scripture it seems as evident that Jerusalem was in Judahs portion For first mention is here made of it as one of Judahs cities The Jebusites dwell with the children of Judah at Jerusalem unto this day and secondly Jerusalem is said to have been taken by the children of Judah Judg. 1.8 and thirdly it is reckoned as the great priviledge of the children of Judah that the Lord in his Temple dwelt amongst them Psal 78.67 68 69. Moreover he refused the Tabernacle of Joseph and chose not the tribe of Ephraim but chose the tribe of Judah the mount Sion which he loved and he built his Sanctuary like high places c. but the truth herein is that Jerusalem stood in the border of these two tribes and so was part in Judahs and part in Benjamins portion and therefore the places of Scripture before cited do not any way contradict one another the fort of Sion and some of the south skirts of the city were in Judahs portion but the greatest part of the city in Benjamins and therefore it may well be that when they went about to expell the Jebusites that dwelt there both Iudah and Benjamin joyned their forces together as Judah and Simeon did in a like case Judg. 1.3 And Judah said unto Simeon his brother Come up with me into my lot that we may fight aganst the Canaanites and I likewise will go with thee into thy lot As for that which is here said concerning Jerusalem to wit that the children of Judah could not drive out the Jebusites thence and the like we see is said concerning the children of Benjamin Judg. 1.21 we must know that the Iebusites continued in Ierusalem unto Davids time Indeed Adoni-zedek the king of Jerusalem was slain by Ioshua chap. 10.23 26. for he was one of those five kings that made warre against Gibeon though we find no mention there of his taking Ierusalem yea and it is expressely said Iudg. 1.8 that afterwards the children of Iudah took the city of Jerusalem and burnt it with fire that is some part of it Well but yet the fort of Sion which was the chief strength of Ierusalem was not at that time taken by them for that the Iebusites held till David took it 2. Sam. 5 6 7. yea and it seems that afterward the Iebusites did also by the help of this fort recover the city again at least so farre that they forced the Israelites to let the Iebusites dwell there amongst them as it is said here For in the dayes of the Iudges we see that Iebus that is Ierusalem was still inhabited by the Iebusites Iudg. 19.12 We will not turn aside hither into the city of a stranger that is not of the children of Israel saith the Levite there concerning Iebus we will passe over to Gibea But however we must not think that this which is said here that the children of Judah could not drive them out is added by way of excusing them no but rather to their shame and reproch for though the fort of Sion was a place of great strength so that when David set himself down with his army before it the Iebusites scorned him bragged that their lame and blind and impotent people should defend it against him 2. Sam. 5.6 Yet God would certainly have driven them out according to his promise had they not been wanting to themselves But they grew slothfull and faint hearted and by these and other their sinnes provoked the Lord to withdraw himself from them and so then indeed they could not drive out the inhabitants but were glad to purchase peace upon any tearms according to that Iudg. 2.20 21. And the anger of the Lord was hot against Israel and he said Because this people hath transgressed my covenant which I commanded their fathers and have not hearkned to my voice I also will not hence forth drive out any from before them of the nations which Joshua left when he died c. CHAP. XVI Vers 1. ANd the lot of the children of Joseph fell from Jordan by Jericho unto the water of Jericho on the east c. It is the opinion of some learned writers that
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
types and who was at his coming to abolish the Leviticall priesthood Vers 36. Every one that is left in thy house shall come and crouch to him for a piece of silver c. That is those of thy posteritie that shall not be cut off shall come and bow and crouch before the posteritie of Zadok to beg some relief and to sue that they may be employed though it were but in some of the meanest services of the Temple onely that they may have bread wherewith to sustain themselves and indeed if we yield what is most probable to wit that the Priests were many times degraded for their evil deeds and turned out of their office it needs not seem strange that many of Elies posteritie should fall into such extreme povertie and miserie Some conceive that we have some footsteps of this curse in that which is said of the Priests that were not of Zadoks posteritie Ezek. 44.13 14. And they shall not come near unto me to do the office of a Priest unto me nor to come near to any of my holy things in the most holy place but they shall bear their shame and their abominations which they have committed But I will make them keepers of the charge of the house for all the service thereof and for all that shall be done therein CHAP. III. Vers 1. ANd the child Samuel ministred unto the Lord before Eli See the note chap. 2.11 Vers 3. And the word of the Lord was precious in those dayes c. That is rare for so this word is used elsewhere Esa 13.12 I will make a man more precious then fine gold and so it is explained here in the following clause The word of the Lord was precious in those dayes there was no open vision That is there was not a known Prophet in those dayes there was not a man openly known to whom the Lord appeared in visions as afterwards he did to his Prophets or whom the Lord did send forth among the people with a word of prophecie in his mouth Now this is thus expressed partly to shew how the Lord hereby punished the profanenesse of these times many of the Priests were grown in these dayes desperately wicked and by their means the worship of God grew into contempt for men abhorred the offerings of the Lord chap. 2.17 and so by degrees idolatrie and all other sinnes grew rife amongst them as is evident by the reformation following immediately after this when Samuel came to be their Judge chap. 7.3 4. Now hereupon as these words implie the Lord hid himself in a great measure from his people and did not reveal his will by his Prophets to them as at other times according to that which is threatned Amos 8.11 I will send a famine in the land not a famine of bread nor a thirst for water but of hearing the words of the Lord and that complaint of the Church Psal 74.9 We see not our signes there is no more any Prophet c. and then again it is expressed partly for the honour of Samuel by and in whom the Lord was pleased to reestablish in his Church this propheticall office whence it is that often in the Scripture Samuel is mentioned as the first of the Prophets as 2. Chron. 35.18 And there was no Passeover like to that kept in Israel from the dayes of Samuel the Prophet and Acts 3.24 Yea and all the Prophets from Samuel and those that follow after as many as have spoken have likewise foretold of these dayes and so also Heb. 11.32 Vers 2. And it came to passe at that time when Eli was laid down in his place c. Here the time is set down when the Lord appeared first to Samuel first more generally that it was in those dayes when the word of the Lord was so precious so rare for to this in the words immediately foregoing I conceive this clause may best be referred And it came to passe at that time though indeed others referre it to that which is related in the foregoing chapter vers 27. concerning a message that was brought unto Eli by a man of God that was sent unto him to wit that at that time when the aforesaid Prophet had spoke unto Eli then also the Lord appeared to Samuel and told him of the judgements that should fall upon Eli and his house and then secondly more particularly as first that it was in the night when Eli was laid down in his place that is when he was gone to bed and laid down to his rest to wit in some lodging of the house wherein the Tabernacle was kept of which see the note before chap. 19. and secondly that it was towards morning vers 3. ere the lamp of God went out in the temple of the Lord where the Ark of God was that is before the lamps that were in the golden candlestick in the Tabernacle were gone out the oyl being wasted for in the evening the lamps were lighted and so burnt all night till they went out in the morning concerning which see the note Exod. 30.7 whence it is said 2. Chron. 13.11 that the lamps of the golden candlestick were to burn every evening as for that clause vers 2. concerning the dimnesse of Elies eyes when Eli was laid down in his place and his eyes began to wax dim that he could not see that is inserted either to implie also the time when the Lord appeared to Samuel namely that it was when Eli was now grown very old insomuch that he began to be blind with age or else rather to implie beforehand the reason why Samuel supposing that Eli had called him when the Lord spake to him was so ready even in the night time to run to him namely because Eli could not see and therefore often wanted help in regard whereof Samuel who now in his young years attended upon Eli was wont to rise and go to him if he heard him call though it were at midnight Vers 7. Now Samuel did not yet know the Lord c. That is he was not yet acquainted with Gods manner of revealing himself to his Prophets by visions Vers 8. And Eli perceived that the Lord had called the child By this we may perceive the reason why the Lord suffered Samuel so often to mistake the voice that he heard and run to Eli to wit that Eli might certainly be assured when he heard Gods message from him that indeed the Lord had appeared to him Vers 10. And the Lord came and stood and called c. This proves not that God appeared in a visible shape rather it is a speech of God after the manner of men yet happely withall to implie either that whereas before the voice he heard was as of one afarre off now it was as of one that stood near by him or else that whereas before the Lord onely called him now he did not onely call him but also proceeded to make known what he had to say to him
Christs government to wit because God the father appointed him to be our king according to that Psal 2.6 I have set my king upon my holy hill of Sion and in that David rejected not these Israelites that so long opposed the government which they knew God had appointed there is an intimation of comfort for those that being convinced of the truth of the Gospel do yet stand out a long time against knowledge to wit that if at last yet they repent and come in Christ will not reject them Vers 3. And king David made a league with them in Hebron before the Lord. To wit concerning the government they binding themselves to obey him as their king and he binding himself to forget all that was past and to govern them like a good king according to the Law and because this was done with invocation of God as a witnesse of their league therefore it is said that this league was made before the Lord. And they anointed David king over Israel This was the third time that David was anointed king and so was Christ three times by an audible voice from heaven declared to be the Sonne of God and the promised Messiah First at his baptisme Matth. 3.16 17. And Jesus when he was baptized went straightway out of the waters And lo the heavens were opened unto him and he saw the Spirit of God descending like a dove and lighting upon him And lo a voice from heaven saying This is my beloved Sonne in whom I am well pleased Secondly at his transfiguration Matth 17.5 While he yet spake behold a bright cloud overshadowed them and behold a voice out of the cloud which said This is my beloved Sonne in whom I am well pleased Heare ye him And thirdly a little before his death whilest he was teaching the people John 12.28 when Christ had said Father glorifie thy name then came there a voice from heaven saying I have glorified it and will glorifie it again Vers 4. David was thirty years old when he began to reigne At the same age was Christ also inaugurated as it were into the office of the Mediatour Luke 3.22 23. Vers 6. And the king and his men went to Jerusalem unto the Jebusites the inhabitants of the land c. Jerusalem stood in the very confines of Judah and Benjamin so that part of it which stood on the hill Salem was in Judahs lot and part of it yea the greatest part of it which stood in mount Sion was in Benjamins the men of Judah took that part of it which belonged to them and smote it with the edge of the sword Judg. 1.8 But the children of Benjamin could not drive out the Jebusites out of their portion Judg. 1.21 no not when they had the help of their brethren the men of Judah as may be gathered by that whith is written Josh 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 And therefore we reade that afterward it was a city of strangers when the Levite and his concubine went that way Judg. 19.10 11 12. yea so it continued till this time when David intending not without the instinct of the spirit of God to make Jerusalem the chief seat of his kingdome and having now the advantage of a mighty assembly of the men of warre of Israel that were come up armed to Hebron to make him king took this opportunity and led them forth against Jerusalem resolving that the wresting this out of the Jebusites hands should be his first enterprise Except thou take away the blind and the lame thou shalt not come in hither c. There are many severall expositions of this passage concerning the Jebusites scoffing at David when he came to besiege them But two expositions there are which are both very probable The first which indeed most Expositours follow is this That being over-confident in the strength of the place they in a flouting manner answered David when he required them to yield up the fort that except he could take from them the blind and the lame amongst the inhabitants he should not come in thither implying that though they should man their walls onely with the blind and the lame of the people even they should be able to defend that place against him and all the forces he could make And indeed it seems to have been a place of exceeding great strength because they had held it ever since Joshua entred the land that is almost foure hundred years and yet it was even in the heart of their countrey The second Exposition is That they spake this of their gods in whom they were never a whit the lesse confident because the Israelites despised them except thou take away the blind and the lame thou shalt not come in hither that is even those gods of ours which you in contempt call blind and lame gods shall easily defend us against all thy forces and will in that be found to be neither lame nor blind And indeed this exposition seems best to agree with the following passages in the 8. verse And David said on that day Whosoever getteth up to the gutter and smiteth the Jebusites and the lame and the blind that are hated of Davids soul he shall be chief captain Wherefore they say The lame and the blind shall not enter into the house Nor need it seem strange that they call their own gods blind and lame for this they might do purposely to let the Israelites see how little they were discouraged by these reproches which the Israelites cast upon their idol-gods from putting their trust in them as being most confident of their aid and assistance Vers 7. Neverthelesse David took the strong hold of Sion the same is the city of David For David having proclaimed that whosoever should first scale the walls and so get up to the gutter as it is expressed in the next verse and enter the fort he should be chief captain that is the Generall of his forces Joab the rather happely that he might recover Davids favour whom he had highly offended by killing Abner did hereupon first scale the walls and so was made the Lord General of the kings forces as it is more fully expressed 1. Chron. 11.6 and this was that strong hold of Sion which because it was taken by him was afterward called the city of David Vers 8. Whosoever getteth up to the gutter and smiteth the Jebusites and the lame and the blind that are hated of Davids soul c. That is the blind and the lame Jebusites wherewith they had or pretended they could manne their walls and that it should be sufficient for the defence of the place which are here said to be hated of Davids soul because of that bitter taunt wherewith he had been flouted concerning them and herein David gives his souldiers to understand that if they took the fort
basons 2. Chron. 4.8 It is expressed that there were an hundred basons CHAP. VIII Vers 1. THen Solomon assembled the Elders of Israel c. To wit to attend upon the ark when it was removed out of the City of David which is Zion where it had been ever since David brought it thither 2 Sam. 6.12 of which see the note there unto the Temple which Solomon had now built in mount Moriah for by this personall attendance both of Princes and people upon the ark they did acknowledge the Lord of whose presente the ark was a type to be the God and Lord of Israel and themselves his servants A great question indeed it is how it can be said here that the ark was carried out of Sion that it might be placed in the Temple seeing ordinarily in the Scripture Sion is spoken of as the place where God dwelt in his Temple amongst his people as Psal 78.68.69 where it is said that God chose the tribe of Judah the mount Zion which he loved and he built his Sanctuary like high places c. and Esa 8.18 where God is called the Lord of hosts that dwelleth in mount Zion and so in many other places But for this we must know that to speak properly and in a strict sence the Temple was not built in mount Sion but in mount Moriah 2. Chron. 3.1 therefore it is said here that the ark was carried out of the citie of David which is Zion into the Temple but because the whole citie of Jerusalem is usually called Sion and mount Sion from that mount which was a chief part of it thence it is that the Temple Gods dwelling place is so usually said to have been in Sion Vers 2. And all the men of Israel assembled themselves unto king Solomon at the feast c. That is at the time when they were from all parts of the land to assemble themselves together to keep the feast in the moneth of Ethanim which is the seventh moneth By the feast is meant as is most probably held by the most of Interpreters the feast of tabernacles which began the 15 day of the seventh moneth Levit. 23.34 and was indeed the chief feast of this moneth as being one of those three feasts whereto all the males of Israel were bound to resort yet it must needs be that the people assembled at least the heads of the tribes and the chief of the fathers seven or eight dayes before the feast of tabernacles for the feast of tabernacles was kept from the fifteenth to the end of the two and twentieth day and on the three and twentieth day Solomon dismissed the people 2. Chron. 7.10 And on the three and twentieth day of this seventh moneth he sent the people away unto their tents so that the seven dayes which he kept for the dedication of the temple whereof mention is made vers 65. of this chapter and 2. Chron. 7.9 were before the feast of tabernacles yet if they were the seven dayes immediately foregoing the feast of tabernacles which was on the fifteenth day of the moneth doubtlesse the tenth day was excepted which was the day wherein they afflicted their souls with fasting Levit 23.27 and therefore not likely to have been one of the dayes of this festivitie of the Temples dedication now whereas it may be objected that till the eight moneth the Temple was not finished chap. 6.38 And in the eleventh yeare in the moneth Bul which is the eight moneth was the house finished to this I answer that the dedication therefore was doubtlesse in the seventh moneth of the following yeare that moneth being chosen for the peoples convenience who were then to assemble themselves to keep the feast of Tabernacles and that in the interim there might be time for the drying of the walls and to make all things ready for the dedication of it Vers 3. And the priests took up the ark In 2. Chron. 5.4 it is and the Levites took up the ark but that is onely because the priests also were of the tribe of Levi. Vers 4. And they brought up the ark of the Lord and the tabernacle of the congregation c. To wit that which was made by Moses which onely was called the tabernacle of the congregation this had been hitherto in Gibeon 2. Chron. 1.3 but was now removed thence with all the holy vessels thereof and laid up in the treasuries of the Temple not onely because they had been consecrated to God but also to make sure that the Temple should now be the onely place of Gods worship Vers 5. Sacrificing sheep and oxen that could not be told nor numbred for multitude To wit when they were going in a solemn manner before the ark to remove it from the citie of David into the Temple and therefore perhaps in the same manner too that was observed by David when he removed the ark from the house of Obed Edom 2. Sam. 6.13 And it was so that when they that bare the ark of the Lord had gone six paces he sacrificed oxen and fatlings Vers 8. And they drew out the staves that the ends of the staves were seen out in the holy place c. Some conceive the meaning of this hard place is this to wit that they drew out the staves quite out of the rings of the ark thereby to signifie that the ark was now to be removed no more and so the staves being laid upon the ground in the fore part of the Sanctuary their foure ends or heads might be seen as one went out of the holy place into the most holy but out of that place they were never seen because the ark was never removed but it is hard to make this exposition agree with the words the most approved exposition therefore is this when they had set the ark in his place behind the Cherubims to wit the two great Cherubims which Solomon had made neither the ark nor the staves could be seen but then they drew out the staves eastward that so though the ark was not seen yet the end of the staves might be seen to put them in mind of the ark which was behind the wings of the Cherubims for by this means the ends of the staves were seen out in the holy place before the oracle that is in that part of the most holy place which was before the ark which was more especially called the oracle and they were not seen without that is they were not seen out of the ark they that were before the oracle in the most holy place might discern by the ends of the staves that they were in the ark as it is expressed 2. Chron. 5.9 And they drew out the staves of the ark that the ends of the staves were seen from the ark before the oracle but the staves were never seen out of the ark for that was against Gods Law Exod. 25.15 The staves shall be in the rings of the ark they shall not be taken from it
14. And Hezekiah went up into the house of the Lord and spread it before the Lord. That is he spread Sennacheribs letter before the altar the signe of Gods presence amongst them and this he did partly to quicken his own spirit and to strengthen his own faith in prayer by the sight of that blasphemous writing and partly by that outward signe to imply what he desired of God namely that God would take notice of and revenge the horrible blasphemies of that daring wretch against his great and glorious name Vers 16. And heare the words of Sennacherib which hath sent him to reproch the living God That is the messenger that brought his letter Vers 21 This is the word that the Lord hath spoken concerning him The virgin the daughter of Sion hath despised thee c. That is the inhabitants of Sion Jerusalem shall laugh thee to scorn The people inhabiting any citie or countrey are in the Scripture usually called the daughter of that citie or countrey Psal 45.12 And the daughter of Tyre shall be there with a gift Psal 137.8 O daughter of Babylon who art to be destroyed because they have been bred born and nourished theâ—e and have lived under the defence government thereof and ought to be faithfull and obedient to the government under which they live whence naturally all nations are wont to stile their countrey their mother 2. Sam. 20.19 Thou seekest to destroy a citie and a mother in Israel and they are called the virgin daughter of Sion not so much because they were not now defiled with idolatry which is spirituall fornication for even heathen people are so called Isa 47.1 Come down and sit in the dust O virgin-daughter of Babylon sit on the ground there is no throne O daughter of the Caldeans Jer. 46.11 Go up into Gilead and take balme O virgin the daughter of Egypt and where had been grosser idolatry then amongst the inhabitants of Jerusalem in the dayes of Ahaz nor because she had never yet been subdued and brought under the command of any forrain prince for after they were under the Babylonian command they are still called so Lam. 1 15. the Lord hath troden the virgin the daughter of Judah as in a winepresse and 2.13 What thing shall I liken to thee O daughter of Jerusalem what shall I equall to thee that I may comfort thee O virgin daughter of Sion but rather because of their constant abode in those places for in that regard they might most fitly be resembled to a virgin daughter that lives with her mother tenderly and delicately brought up by her yea perhaps in this place this phrase is used also to imply the weaknesse of Jerusalem at this time Vers 23. By thy messengers thou hast reproched the Lord. By this circumstance doth the Prophet aggravate the insolent pride of Sennacherib that he set his servants to blaspheme the holy name of God With the multitude of my chariots I am come up to the height of the mountains c. That is the strongest places of the kingdome I have subdued and passed through as a conquerour even those that seemed to them most inaccessible and am now come to the sides of Lebanon that is their chief citie and strength the citie Jerusalem and hereby is intimated that nothing could or should stand in the way of his armies that as he had hitherto so he would still subdue the land before him take possession of their forts and castles cut down the tall cedar trees and the choice firre trees that is destroy there Princes Nobles and great men enter the lodgings of his borders and into the forrest of his Carmel that is possesse himself of their frontier towns and all the fruitfull and pleasant places of their countrey even as conquerours in a land subdued are wont to do as they go along what they please themselves Vers 24. I have digged and drunk strange waters and with the sole of my feet have I dried up all the rivers of besieged places That is when I have come in places most destitute of water it hath been no hindrance to me because even there I have digged up strange waters that is fountains waters where never any were seen before on the other side where cities have been environed with great deep waters no sooner have I set my foot there to besiege them but with the multitude of my souldiers I have dried them up Thus he boasts that nothing could be a let to his numerous army and laughs to scorn Hezekiahs policie in cutting of the waters 2. Chron. 32.3 Vers 25. Hast thou not heard long ago how I have done it and of ancient times that I have formed it c. As if the Lord should have said Thou boastest of the conquest of many nations but didst thou never heare that there is a God in heaven that ruleth the world by whose providence and decree all such things are done surely thus it is with thee now have I brought it to passe that thou shouldest be to lay waste fenced cities into ruinous heaps that is that which I before determined I have now by thee brought to passe using thee as my scourge to punish the wickednesse of men and to turn their strong fenced cities into ruinous heaps which agrees with that which the Prophet saith elsewhere Isaiah 10.5 6. O Assyrian the rod of mine anger and the staffe in their hand is mine indignation I will send him against an hypocriticall nation and against the people of my wrath will I give him a charge to take the spoil and to take the prey and to tread them down like the mire in the streets there is indeed another translation of these words which is set in the margin of our Bibles Hast thou not heard how I have made it long ago and formed it of ancient times should I now bring it to be laid waste and fenced cities to be ruinous heaps and according to this translation the meaning may be that God had long ago and of ancient times made and formed the Israelites to be his peculiar people and had planted them in the land of Canaan which he had provided for their inheritance a thing so famously known that Sennacherib must needs have heard of it and that therefore it was not likely that God would now suffer him wholly to lay waste their countrey and to turn their cities into ruinous heaps but the first exposition doth farre best agree with the scope of the Lords upbraiding the pride of Sennacherib in boasting of what he had done to so many nations Vers 26. Therefore their inhabitants were of small power they were dismaied and confounded they were as the grasse of the field c. That is because I gave them up into thy power therefore they were soon and easily destroyed Vers 27. But I know thy abode and thy going out c. That is I know all thy counsels and enterprizes there is nothing thou
mercies of David thy servant That is the mercies which thou hast promised to David CHAP. VII Vers 1. NOw when Solomon had made an end of praying the fire came down from heaven c. See the notes Levit. 9.24 and 1. Kings 8.54 Vers 3. And praised the Lord saying For he is good for his mercy endureth for ever That is they sang Psalmes of praise the burthen and foot whereof was this for he is good for his mercy endureth for ever And such we see the 136. Psalme was and therefore happely that was sung at this time the like expression we have again vers 6. Vers 6. David praised by their ministery That is the Levites sung the Psalmes which David composed and appointed to be sung Vers 7. Moreover Solomon hallowed the middle of the court c. See 1. Kings 8.64 Vers 8. Also at the same time Solomon kept the feast c. Concerning this feast see also the notes 1. Kings 8.65.66 Vers 12. And the Lord appeared to Solomon by night c. See 1. Kings 9.1 2. CHAP. VIII Vers 2. THe cities which Huram had restored to Solomon Solomon built them c. Solomon had given them to Huram and Huram not liking them had restored them to Solomon and so Solomon built them See 1. Kings 9.11 12. In which chapter we have also most of the other passages of this chapter and therefore I must referre the reader to the annotations there Vers 11. For he said My wife shall not dwell in the house of David c. In the foregoing words it is said that Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had built for her and here the reason given for this is for he said My wife shall not dwell in the house of David king of Israel and why so Because the places are holy whereunto the ark of the Lord hath come Concerning which a question of great difficulty may be moved to wit why the house of David should be counted so holy that Solomons wife might not be suffered to dwell there and that even after the ark was already removed thence into the Temple we reade not any where else that the presence of the ark made any place holy any longer then it continued there for was the house of Obed-edom holy after the ark was carried from thence yet here thirteen years after the ark was carryed into the Temple for so long it was after the finishing of the Temple ere Solomon had built his own house and the queens house 1. Kings 7.1 Solomon refused to let his wife dwell in Davids house because the ark had been there yea the words seem to imply that all places were esteemed holy where the ark had been the places are holy saith Solomon whereunto the ark of the Lord hath come But for resolving of this two answers may be given First that those words for he said My wife shall not dwell in the house of David king of Israel because the places are holy c. contain the reason why Solomon resolved to build an house for his wife at which time the ark was yet in the house of David not why he brought up his wife into the house he had built for her when indeed the ark had been long before removed into the Temple and so must be referred to the words immediately foregoing the house that he had built for her Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had huilt for her and then to shew what moved him to build an house for her this clause is added for he said My wife shall not dwell in the house of David king of Israel because the places are holy whereunto the ark of the Lord hath come Or secondly that Solomon resolved that because the places were holy whereunto the ark was brought therefore it was not fit that his wife who was born of heathen parents and had not her self perhaps at that time embraced the faith of Israel should dwell in the house which had been holy in this regard though Davids house ceased to be holy after the ark was removed thence in regard of the Symbolicall signe of Gods presence yet out of his superabundant respect unto that signe of Gods presence he thought it not fit to make that a dwelling place for her and her followers that were aliens and strangers to the house of Israel which had been the holy dwelling place of the most high God and this I conceive to be the best and most satisfying answer CHAP. IX Vers 1. ANd when the Queen of Sheba heard of the fame of Solomon c. See 1. Kings 10.1 where also many other passages of this chapter are explained in the Annotations upon the severall passages there Vers 8. Which delighted in thee to set thee on his throne That is the throne of Israel 1. Kings 10.9 All thrones are Gods because all power is of God and he disposeth all the kingdomes in the world to whom he pleaseth Daniel 4.32 The most high ruleth in the kingdome of men and giveth it to whomsoever he will But the throne of Israel was the Lords in a more speciall respect because there was a speciall covenant betwixt God and Israel in regard whereof he was more peculiarly their God and king and their kings his deputies and types of Christ Psal 2.6 I have set my king upon my holy hill of Sion Vers 10. And the servants of Huram c. See 1. Kings 10 11 12. Vers 12. And king Solomon gave to the Queen of Sheba all her desire whatsoever she asked besides that which she had brought unto the king That is besides what he gave her of his own royall bounty 1. Kings 10.13 in lieu of those guifts which she had brought to him or rather besides what he gave her in gifts of the same kind with those which she had given him to wit gold and spices and precious stones he gave her also other things that were greater rarities to her because she had them not in her own countrey Vers 13. Now the weight of gold that came to Solomon c. See 1. Kings 10.14 c. Vers 25 And Solomon had foure thousand stalls for horses and chariots c. See 1. Kings 4.26 Vers 28. And they brought unto Solomon horses out of Egypt c. See 1. Kings 10.28 Vers 29. Now the rest of the acts of Solomon first and last are they not written in the book of Nathan c. See 1. Kings 11.41 CHAP. X. Vers 1. ANd Rehoboam went to Sechem This story is related as here in 1. Kings 12.1 Concerning which therefore see the Annotations there CHAP. XI Vers 4. ANd they obeyed the words of the Lord c. See 1. Kings 12.24 Vers 11. And he fortified the strong holds and put captains in them c. That is many places that were by situation and nature strong he fortified also
note above vers 3. Vers 15. She required nothing but what Hegai the kings chamberlain the keeper of the women appointed Herein appeared the modestie of Esther yea and hereby also she testified that she was drawn against her will and with a discontented mind unto the bed of this impure and uncircumcised king Others desired to please and therefore laboured by all means to make themselves delightfull but she desired it not and therefore though happely she resisted not so farre as she ought to have done yet she abhorred all endeavouring to please and so would onely be a patient in this businesse and accordingly through Gods grace and favour this she obtained that she was not made his concubine but his wife Vers 16. So Esther was taken unto king Ahasuerus into his house-royall in the tenth moneth which is the moneth Tebeth Which containeth part of December and part of January Vers 18. And he made a release to the provinces To wit of the tribute which at that time was to have been paid as princes at their great feasts such as was this at Esthers marriage use to conferre some speciall favours upon their people Vers 19. And when the virgins were gathered together the second time c. Some understand this of a second gathering of the virgins after that before mentioned either to attend at Esthers marriage or to provide concubines for the king But it may as well I conceive if not better be understood of that gathering of the virgins hitherto spoken of out of all the provinces for the choosing of a wife in the room of Vashti it seems when Vashti was chosen queen there was such a search made for many severall beautifull virgins of whom the king might choose her whom he liked best and because the same course was taken now again when Vashti was put away therefore it is said here When the virgins were gathered together the second time then Mordecai sate in the kings gate that is he was one of the kings porters or some other officer in the kings court who usually attended at the palace gate or else it may be meant onely of his own voluntary attendance about the kings gate that he might heare still how it fared with Esther as before for the same reason he had still attended before the court of the womens house vers 11. Vers 20. Esther had not yet shewed her kindred c. See the note vers 10. Vers 23. And it was written in the book of the Chronicles before the king That is the king seeing it done or in the book which the king had continually with him to reade in CHAP. III. Vers 1. AFter these things did king Ahasuerus promote Haman the sonne of Ammedatha the Agagite That is of the stock and family of Agag and because we reade of no other Agag in the Scriptures but the kings of the Amalekites who were called Agags as the kings of Egypt were called Pharaohs and the Roman Emperours Cesars of which see 1. Sam. 15.8 Numb 24.7 therefore it is probably conceived that this Haman was of the royall stock of those kings of Amalek yet happely born and brought up in Macedonia and therefore in the Apochryphall additions of Esther called a Macedonian chap. 16.8 Vers 2. But Mordecai bowed not nor did him reverence Two reasons are given by Interpreters why Mordecai refused to reverence Haman according to the kings commandment and to bow down unto him as the other servants of the king first because it was a divine worship which was enjoyned to be given him which Mordecai therefore could not afford him without manifest contempt of Gods Law and therefore Mordecai alledged that he was a Jew vers 4. he told them he was a Jew Manifest indeed it is by all that have written the ancient stories of the Persians that the Persian kings did exact divine worship from the people even to be worshipped as Gods and so much is expressely noted of Darius Dan. 6.7 Whosoever shall ask a petition of any God or man save of thee O king he shall be cast into the den of lions and hence they gather that this divine worship which they required the king out of his excessive love to Haman enjoyned to be given to him also and indeed the Apocryphall additions of Esther so farre as they deserve credit do plainly make this the cause of Mordecaies refusing to bow unto Haman chap. 13. vers 12 13 14. Thou knowest all things and thou knowest Lord that it was neither in contempt nor pride nor for any desire of glory that I did not bow down to proud Aman for I could have been content with good will for the salvation of Israel to have kissed the soles of his feet but I did this that I might not preferre the glory of man above the glory of God secondly because he would not seem to flatter and magnifie him whom he abhorred in his heart because he was a proud ambitious wicked unworthy wretch and happely a professed enemy of Gods people and withall one of that accursed nation against whom the Jews were by the law bound to oppose themselves in perpetuall enmitie Exod. 17 16. The Lord hath sworn that he will have warre with Amalek from generation to generation Deut 25.17.19 Remember what Amalek did to thee by the way when thou camest forth out of Egypt therefore it shall be when the Lord thy God hath given thee rest c. thou shalt blot out the remembrance of Amalek from under heaven thou shalt not forget it and indeed this seems the clearest reason for though Mordecai might have yielded reverence to Haman in civil respects upon the kings decree without any offence against God yet what wonder that a good man should scruple more then needed or be transported by zeal to an unnecessary endangering of himself especially if we consider that Mordecai that was of the tribe of Benjamin might think how deare it cost Saul for shewing favour to Agag of whose stock or nation Haman was however doubtlesse Mordecai would have scrupled as much the yielding of divine adoration to the king himself as to his minion Haman nor is it credible that Mordecai Nehemiah and the rest that lived in the Persian court did never shew any reverence to the king of Persia no not so much as to stand up to them when they passed by which Mordecai refused to do to Haman See chap. 5.9 Vers 4. They told Haman to see whether Mordecai his matters would stand c. That is to see whether he would stand to that he had done and whether he could justifie and bear himself out in so doing and the reason of this is given in the next words for he had told them that he was a Jew to wit as rendring that for a reason why he might not or would not bow down unto Haman and that either because it was divine worship which was to be given to Haman which was directly contrary to the law God had