righteousnesse c. That is according to mine innocencie in regard of mine enemies Davids enemies charged him with ambition rebellion against Saul and many other grievous crimes but they charged him unjustly and therefore God that knew his integrity took his part against his enemies nor need we startle at it that David calls the good which God had done for him a reward and a recompence for though the obedience of Gods servants is a due debt which they owe to God and it is God that enables them to do what they do yet God of his own free grace may reward them that serve him though their works be farre short of that which they should be Vers 22. For I have kept the wayes of the Lord and have not wickedly departed from my God That is I have not cast off that care and endeavour to walk in Gods wayes which God requires in all his servants because every man by the law of nature is bound to obey the law of his Creatour therefore when men do not herein keep close to God they do in a manner forsake him there sinne is in a degree a defection from God but yet because Gods righteous servants do sincerely desire and endeavour to keep his laws even then when they break them therefore indeed their slips are not an absolute defection from God and to distinguish Davids failings from such a desperate apostasie speaking here of his integrity he expresseth it thus that he not had wickedly departed from his God Vers 25. Therefore the Lord hath recompensed me according to my righteousnesse according to my cleannesse in his eye sight Or The cleannesse of my hands as it is expressed Psalme 18.24 Vers 27. And with the froward thou wilt shew thy self unsavourie That is as they walk crosse and contrary to thee so thou wilt walk contrary to them opposing and crossing them in all they do according to that Levit. 26.27 28. And if ye will not for all this hearken unto me but walk contrary unto me then I will walk contrary unto you also in fury c. Vers 28. And the afflicted people thou wilt save but thine eyes are upon the haughty that thou maist bring them down This is added to clear that which went before though God seem not alwayes to deal with men as they deserve yet the issue shews he doth for though the righteous be afflicted for a time yet they at length shall be saved and though the wicked prosper a while yet at length in their pride they shall be be brought down Thine eyes are upon the haughtie or Thou wilt bring down high looks Psalme 18.27 when he spares such for a time he doth but watch for an opportunitie to poure out his wrath among them his eyes are upon them all the time to watch for a fit season to ruine them Vers 29. For thou art my lamp O Lord and the Lord will lighten my darknesse Or as it is expressed Psalme 18.28 For thou wilt light my candle the Lord my God will enlighten my darknesse the meaning is either that God would turn his affliction and grief into prosperity and comfort according to that Esther 8.19 The Jews had light and gladnesse and joy and honour or else that God would direct him and comfort him in his afflictions as God makes the wicked grope even at noon so he causeth a light to shine upon his righteous servants even in their greatest darknesse by directing them what to do when of themselves they know not which way to turn themselves and as a candle is a great comfort in the dark though it doth not make day where it comes as the sunne doth so it is a great mercy when God doth chear up and enlighten the spirits of his people in affliction though he doth not take the affliction away Vers 30. By my God have I leaped over a wall That is I have not onely scaled their walls and so have taken their cities forts and castles but I have done it speedily but it may also be meant of his overcoming all difficulties that were in his way Vers 31. The word of the Lord is tried That is it hath been proved to be true by unquestionable proof and experience Vers 33. God is my strength and power Or it is God that girdeth me with strength Psalme 18.22 And he maketh my way perfect That is by him I fully accomplish all my attempts by his providence all impediments being removed I fail not to perfect what I go about Vers 34. He maketh my feet like hinds feet c. This may be meant of agility and nimblenesse a great help in martiall affairs 1. Chron. 12.8 and were as swift as Roes upon the mountains but I conceive it is rather meant of his sudden and speedy successe in taking the strong forts of his enemies that as hinds do suddenly runne up to the top of inaccessible rocks so he did suddenly take into his power the strong towers and forts of his enemies Vers 35. A bow of steel is broken by mine arms It seems they had in those times some bows made of steel because that is more flexible and stronger then iron whence is that Job 20.24 He shall flee from the iron weapon and the bow of steel shall strike him through Vers 36. And thy gentlenesse hath made me great In Psal 18.35 it is And thy right hand hath holden me up and thy gentlenesse hath made me great Vers 37. Thou hast enlarged my steps under me c. Thou hast removed all impediments out of my way that might hinder me in the enterprizes which I undertook and by that means I went on freely without any rub the contrary we see is affirmed of the wicked Job 18.7 The steps of his strength shall be straitned and his own counsel shall cast him down when a man goeth in a deep troublesome way he can hardly stirre his feet but passeth on slowly but in a plain way he may take large steps and make what speed he will hence is this expression Vers 39. And I have consumed them c. Psal 18.38 I have wounded them that they were not able to rise they are fallen under my feet Vers 42. They looked but there was none to save them even unto the Lord but he answered them not Or they cried and there was none to save them as is expressed Psal 18.41 for even wicked men and idolatours may in their extremitie call upon the Lord though doing it without faith and repentance their prayers are not accepted of the Lord and the very light of nature teacheth men when they pray to look up unto God Vers 43. Then did I beat them as small as the dust of the earth I did stamp them as the mire of the street and did spread them abroad In Psal 18.42 it is Then did I beat them as small as the dust before the wind I did cast them out as the dirt in the streets having said before that they looked
time the Lord said unto Joshua Make thee sharp knives and circumcise again the children of Israel the second time In this charge which the Lord gave to Joshua for the circumcising of the children of Israel to wit those that were born in their travels through the wildernesse who had not been hitherto circumcised there are many things questionable as first the time when this charge was given to Joshua it is said here that at that time the Lord said unto Joshua Make thee sharp knives c. which hath manifest relation to that which went before but may be meant either that God gave them that charge on the tenth day of the first moneth mentioned in the former chapter vers 19. presently after they were passed over Jordan and indeed later then so this charge could not be given for they were doubtlesse circumcised on the eleventh day the very next day after their passing over Jordan or else the anguish of their cutting which used to be greatest on the third day after circumcision Gen. 34.25 could not be in any good measure over on the fourteenth day at even when they were to celebrate the Passeover or else in a larger extent namely that at that time when God gave them directions for their passing over Jordan and those other things formerly related he gave them also this charge that when they were passed over Jordan they should circumcise those of the people that were as yet uncircumcised and this may be thought the more probable first because then they might have the more time to provide the sharp knives here mentioned and secondly because then they might take order for the circumcising those of the two tribes and a half whom they had left behind them on the other side Jordan as likewise for their celebrating the Passeover who in all probability were not left uncircumcised when the rest of their brethren were circumcised Secondly what these knives were which Joshua was appointed to prepare for this service The word in the Originall is translated by some knives of edges or sharp knives and by others knives of flints for the word will bear both translations and accordingly some concieve that Joshua was here enjoyned to make so many sharp flints or knives of flints as were requisite for this service and that because this tended the better to shadow forth our circumcision by Christ who is our rock and others again conceive that he was onely to provide knives or rasours well sharpned wherewith to circumcise them indeed 1. because in the first institution of circumcision we find no such thing prescribed as that it should be done with stones and 2. because it cannot be well conceived how knives of flints for the speedy circumcising of so many hundred thousand men could be on such a sudden purposely made therefore I conceive that the sharpning or at least the getting in a readinesse so many knives exactly sharpned is all that was here enjoyned Joshua Thirdly why the Lord commanded this to be done immediately upon their entrance into Canaan of which these reasons may be given to wit 1. because being come to Gilgal where the camp continued many years and so not being to remove from one place to another as they had done formerly at the removall of the cloud they had not that reason to forbear circumcision now which they had before 2. that this might signifie to them that it was by virtue of that covenant which God had made with their fathers whereof circumcision was the outward seal that they were now put into possession of the land of Canaan and might the more courageously encounter the inhabitants having received this badge of their adoption the signe of circumcision 3. that God might hereby make triall of their faith and indeed a very hard triall it was if it be well considered All that were the flower and strength of their armies were now to be circumcised to wit all that were born since their coming out of Egypt and that was all under fourty years of age and when they lay sore of their circumcision how easie a matter it had been for their enemies after the routing of those of the more aged that were not now circumcised to have come upon the rest and to have cut all their throats we may see by the slaughter which the two sonnes of Jacob Simeon and Levi made amongst the Shechemites when they lay in the same condition Gen. 34.25 26. So that nothing could be more dangerous then that which God now enjoyned them Had this been done when they were on the other side Jordan where the inhabitants were already destroyed it might have been done farre more safely and securely but now when they were hemmed in by the river Jordan in the land of their enemies to weaken themselves so farre that if they should come suddenly upon them as they had reason to expect they could be no way able to make any resistance this was all one in the sight of reason as if they had been commanded to bind one another hand and foot that the people of the land might come upon them and massacre them all And thus I say the Lord made triall of their faith to wit whether in confidence of his protection they would do whatever he enjoyned them though it seemed never so perillous in the judgement of their own reason 4 because on the fourteenth day of this moneth at even they were to eat the Passeover of which none might eat that were uncircumcised Exod. 12.48 No uncircumcised person shall eat thereof Yea when they were once in possession of the land of Canaan they were to observe all the precepts of the ceremoniall Law exactly Deut. 12.8 9 10. and circumcision was the seal of the covenant whereby they were bound to the keeping of these Laws whence it is that the Apostle saith Gal. 5.3 that every man that is circumcised is a debter to the whole Law But last of all it may be questioned why the circumcising of the Israelites given now in charge to Joshua is called circumcising them again the second time And to this I answer that the reason of this is not because those that had been circumcised before were to be now circumcised again for that could not be but because this ordinance of circumcision which had been for some years omitted was now to be put in practise again Circumcise again the children of Israel the second time That is set on foot again the use of the Sacrament which had now been forborn and intermitted these fourty years The first time of circumcising was from the time that it was first enjoyned Abraham unto their coming out of Egypt since then they had not used it and thence is it that Joshua is commanded to begin again that holy rite the second time Vers 3. And Joshua made him sharp knives and circumcised the children of Israel at the hill of the foreskins That is according as God had commanded Joshua took order
spies had advised to send two or three thousand he had for the better assurance pitched upon the greater number to wit three thousand and those no doubt of his choicest souldiers yet when the men of Ai sallied out the Israelites fled presently before them which shews plainly that God being offended did in an exâ—raordinary manner strike them with astonishment and fear Vers 5. For they chased them from before the gate even unto Shebarim and smote them in the going down That is in the descent of a hill So that it seems the Israelites fled at the first on-set before a man was slain of them being stricken with a strange fear and were onely slain flying Wherefore the hearts of the people melted and became as water That is the whole people of Israel were extremely terrified and dismaid because of the flight of those forces they had sent against Ai. It is strange also indeed that so poore a losse as this for there were but six and thirty slain should drive the whole camp of Israel into such a terrour But God had withdrawn his supporting hand and in this case the most stout and valiant will soon shrink and be afraid Vers 6. And Joshua rent his clothes and fell to the earth upon his face c. To wit because the Canaanites had thus put the Israelites to flight The losse they had received indeed was nothing to speak of for what was the losse of six and thirty men to them that had so many hundred thousand in their Camp But alas it was not their losse so much as the apprehension of Gods displeasure that lay so heavy upon them God had promised that no man should be able to stand before them Chap. 3.16 and that he would without fail drive out the inhabitants of the land before them Chap. 3.10 their flying therefore now before the enemy especially in so inglorious a manner was to them an argument that God was offended with them and so had withdrawn himself from their help and hence was this heavy lamentation even the smallest affliction if it be looked upon as an effect of Gods anger is terrible to the people of God Wicked men onely grieve for the punishment and therefore so long as God visits them with a more gentle hand by way of warning they never regard it But the genuine children of God mourn chiefly still for Gods displeasure which if it be discovered by a frown or the least chastisement it wounds them to the heart Concerning this custome of rending their clothes when they were greatly afflicted for any thing that befell them see the note upon Gen. 37.29 And put dust upon their heads This was another expression of grief which the Jews and other nations likewise in former times used upon any extraordinary occasion of sorrow as we may see 1. Sam. 4.12 Job 2.12 And when they lift up their eyes afarre off and knew him not they lift up their voice and wept and they rent every one his mantle and sprinkled dust upon their heads towards heaven Ezek. 27.30 And shall cause their voice to be heard against thee and shall cry bitterly and shall cast up dust upon their heads and shall wallow themselves in the ashes and was practised at this time by Joshua and the elders of Israel 1. by way of humbling themselves before God even to imply what Abraham in expresse words acknowledged Gen. 18.27 that they were but dust and ashes not worthy to appear before God or to speak unto him 2. By way of imploring Gods mercy to them in regard of the frailty of their condition according to that expression which Job useth Job 10.9 Remember I beseech thee that thou hast made me as the clay and wilt thou bring me into dust again and David Psal 103.14 For he knoweth our frame he remembreth that we are but dust and 3. By way of representing their miserable and sad condition which with words they were not able sufficiently to expresse even that they were brought down to the very dust to a low and poor and despised condition and were indeed in a manner as so many dead men Vers 7. And Joshua said Alas O Lord God wherefore hast thou at all brought this people over Jordan c. Some expositours seek to give such an interpretation to these words as may wholly clear Joshua from that which the words seem to intend to wit an impatient expostulation with God for bringing the Israelites over Jordan that he might there deliver them into the hands of the Amorites to destroy them and to that end they make the meaning of his words to be onely this That he desired to know of God what it was wherewith he had provoked him to deliver them up into the power of their enemies over whom otherwise they should have been victorious as if he had said It is not O Lord without cause that thou hast withdrawn thine assistance from us and suffered these uncircumcised people to put us to slight and therefore make known to us we beseech thee what the sinne is whereby we have forfeited those promises thou hast made to us of driving out the inhabitants of this land before us And so likewise they understand the following clause would to God we had been content and dwelt on the other side Jordan as intended onely to imply how much better it had been for them to have stayed in the land without Jordan then to be brought over Jordan to be destroyed by the inhabitants there And indeed it cannot be well thought that either Joshua did indeed think that God had brought them over Jordan purposely that the Canaanites might there destroy them or that he intended to contest and quarrell with God for dealing so with him or that he so much as wisht indeed that they had not come over Jordan Well but yet the words do manifestly imply more then an humble desire of knowing what the sinne was wherewith they had provoked God to let the enemie prevail over them Wherefore hast thou at all brought this people over Jordan c. are manifestly words of Expostulation with God and therefore I conceive that thus we must understand them to wit that though Joshua did not think indeed that God had a purpose to deliver them into the power of the Canaanites but meant onely to plead with God for his poore people that he would not repent of the good he had promised he would do for them nor suffer the Canaanites to prevail over them yet in expressing his desire herein being carried away with his passion and sorrow he brake forth beyond the bounds of that modesty and reverence wherewith it is fit that men should expresse their desires when they addresse themselves to supplicate the great God of heaven and earth Vers 9. And what wilt thou do unto thy great name To wit because if thy people be cut off the idolatrous Canaanites will hereupon take occasion to blaspheme thy name saying as Deut.
33.27 Our hand is high and the Lord hath not done all this or the Lord was not able to give them the land which he had promised them and so will preferre their idol-gods before the Lord God of Israel Vers 11. For they have taken of the accursed thing and have also stollen c. Here the Lord sets forth the severall degrees of the hainousnesse of that sinne of Achans wherewith all Israel was involved for first saith the Lord they have taken of the accursed thing that is they have reserved to themselves some part of that which as an accursed thing should have been burnt to wit the Babylonish garment secondly they have also stollen that is they have taken of that also which I reserved for my self to wit the gold and silver thirdly and dissembled also that is they have done this closely and cunningly the party offending carrying the matter so as if he had done no such thing which indeed must needs be a great aggravation of his sin this being no lesse implicitly but a deniall of Gods omniscience or a bold contempt of his wrath against those that transgresse his Laws and then fourthly they have put it even amongst their own stuffe which is added as the last and highest aggravation of this wickednesse because this argued a remorselesse resolution to hold what he had so wickedly gotten and that he was farre from being smitten in conscience for what he had done Vers 13. Vp sanctifie the people c. See the note upon Exod. 19.10 Vers 14. And it shall be that the tribe which the Lord taketh shall come according to the families thereof c. That is the tribe upon which that lot falleth shall bring all their severall families that so by casting of lots it may also be discovered which is the guilty familie for that the guilty tribe and then the guiltie familie then the houshold were taken by lots is evident by comparing this place with that in the 1. Sam. 14.41 42. where the same phrase is used Saul said unto the Lord God of Israel give a perfect lot and Saul and Jonathan were taken And Saul said Cast lots between me and Jonathan my sonne and Jonathan was taken But why did not the Lord tell Joshua that Achan was the partie that had sinned but cause him thus to be discovered by casting of lots I answer first because by this means the Lord tried Achan whether he would come in voluntarily and confesse his sinne and indeed by Achans holding out so long even till the lot fell upon his own person there was a notable discovery made how hardly men are brought to confesse their secret sinnes and how prone they are to flatter themselves with a vain hope that their secret sinnes shall never be discovered and secondly because hereby the Lord made known that even the most casuall things to wit the casting of lots are certainly governed by the providence of God according to that of Solomon Prov. 16.33 The lot is cast into the lap but the whole disposing thereof is of God a truth the fitter to be cleared to this people because the land was within a short time to be divided amongst them by lot Vers 15. And it shall be that he that is taken with the accursed thing shall be burnt with fire he and all that he hath c. That is after he hath undergone the punishment due to him by the Law as a presumptuous transgressour of Gods command which was that he should be stoned Numb 15.30 35. let him be also burnt with fire according as the things anathematized or accursed were to be consumed See vers 25. And all Israel stoned him with stones and burned them with fire after they had stoned them with stones Vers 17. And he brought the familie of Judah c. That is the families which were foure or five Numb 26.20 21. And he brought the familie of the Zarhites man by man That is the heads of that familie one after another to wit those five mentioned 1. Chron. 2.6 The sonnes of Zerah Zimri and Ethan and Heman and Calcol Dara five of them in all and so Zabdi was taken that is the lot fell upon his posterity and household who were brought man by man Vers 18. And he brought his houshold man by man c. That is Joshua as above vers 16. So Joshua rose up early in the morning c. Vers 21. And behold they are hid in the earth in the midst of my tent and the silver under it That is and the silver you shall find under the garment or rather as the originall may be understood wrapt up within the garment to wit because it consisted of so many severall peices of coyn and this he expresseth that by this particular relating how they were hid it might be the more evident that he spake truly Vers 22. So Joshua sent messengers and they ran unto the tent c. This running of the messengers to Achans tent to fetch the things stollen which he had confessed were hidden there might well proceed from their eager and earnest desire to clear themselves from the accursed thing which had kindled Gods anger against them for they were fetched not onely to discover the truth of what Achan confessed but also that they might be burnt as God had commanded vers 15. yet it may be also that God commanded them to runne lest any upon Achans confession should get thither and remove them elsewhere Vers 24. And Joshua and all Israel took Achan c. Here the story relates how Joshua and the Israelites took Achan with the things he had stollen his children and all that he had and carried them down to the valley called afterwards upon this occasion the valley of Achar that they might be there burnt as God had commanded Now amongst other things there being here particular mention made of his oxen and his asses and his sheep c. it may be gathered from thence that he had before a competent estate and did not therefore steal those things for want which he took out of the spoyl of Jericho but out of mere covetousnesse for the further inriching of himself which was doubtlesse a great aggravation of his sinne Vers 25. And all Israel stoned them with stones and burned them with fire after they had stoned them with stones So that both Achan and his sonnes and daughters were stoned Now though this Joshua might not have done by the ordinary Law Deut. 24.16 The father shall not be put to death for the children neither shall the children be put to death for the father yet here it was just because God commanded it yea though they were no way consenting to their fathers sinne for first God might have respect if they were of grown years to the punishment of other sinnes whereof he knew them guilty or might take them away in mercy but however though they were infants at least some of them to take away the
fought hitherto with the Canaanites there is no mention made and before whom how the Israelites should be able to stand that were all foot he might perhaps doubt and therefore the Lord doth now again assure Joshua that he should overcome and destroy them all and that he might not question the promise made to him he tells him particularly the very time when this should be done To morrow saith he about this time will I deliver them up all slain before Israel Thou shalt though their horses and burn their chariots with fire Thou shalt not think to reserve these for thine own use and therefore shalt altogether make the one unserviceable and burn up the other In future times the Israelites made use both of horse and chariots in warre and that no doubt without sinne Now God would not allow it that the worse provided they were for the conquest of these nations the more evident it might be that God had thrust out these nations before them and the lesse cause they might have to glory in themselves Vers 8. And the Lord delivered them into the hand of Israel who smote them and chased them unto great Zidon Zidon so called from Sidon the eldest sonne of Canaan Gen. 10.15 is here styled great not to distinguish it from any other lesser city of that name but onely because it was indeed a very great city and in great fame in those times partly by reason the inhabitants were excellent artificers for all kind of workmanship but especially because there was there a goodly haven and so they had of all other cities the greatest store of ships and sea-men and indeed that it was the Metropolis of that countrey afterward called Phenicia we may the rather think because Tyrus a great citie too not farre from Zidon is called the daughter of Zidon Isaiah 53.12 Vers 10. And Joshua at that time turned back and took Hazor and smote the king thereof with the sword Either Jabin the king of Hazor mentioned vers 1. escaped in the fight and fled into Hazor and so was slain there when they took the citie or else hearing that their king was slain they had presently made another king for the better preservation of their city the rather because it was the head of all those kingdomes in those parts or else it may be the king was slain in the battell onely his death is related here where the story relates how his city was taken as is noted before upon a like passage chap. 10.37 which last seems the most probable because the like is said afterward concerning all the kings that were confederate with Jabin in this warre verse 12. And all the cities of those kings and all the kings of them did Joshua take and smote them with the edge of the sword For it is not probable that all those kings did escape to their cities and were taken and slain there or that there were new kings chosen in the room of those that were slain in all those cities As concerning the rebuilding repeopling again of this Hazor whose kings were happely called by the name of Jabin as those of Egypt were called Pharaohs see what is noted upon Judges 4.2 where we reade of another Jabin that reigned in Hazor that did mightily oppresse Gods people Vers 13. But as for the cities that stood still in their strength Israel burned none of them save Hazor onely c. That is that were not beaten down burnt and ruined in the taking of them Some it seems in the taking put the Israelites to more work and were burnt and destroyed ere they could be wonne but those that could be taken otherwise the Israelites reserved for their own use Onely Hazor though after it was taken it stood still in its strength was burnt down to the ground because the king thereof was the first and chief in raising these forces which were now overthrown against the Israelites Vers 15. As the Lord commanded Moses his servant c. See the note chap. 10.40 Vers 16. So Joshua took all that land the hills c. and the mountain of Israel and the valley of the same Expositours guesse severally what mountain it was that is here called the mountain of Israel But the best and most probable opinion is that it is not meant of any one particular mountain but that it is meant generally of all the mountainous parts of the land of Canaan which the Israelites inhabited considered apart from the tribe of Judah Vers 18. And Joshua made warre a long time with all those kings Because the warres which Joshua had made with the kings of Canaan mentioned in the former chapter are succinctly related in a few words it might therefore be thought that they were dispatched in a few dayes and therefore to prevent this mistake it is here expressely said that these warres lasted a long time though they be here briefly related one immediately after another How many years were spent in subduing these nations we cannot say onely it is evident that when Caleb required of Joshua that part of the land which Moses had promised him chap. 14.6 the warres had lasted about seven years for that was five and fourtie years as Caleb saith there vers 10. after he with others were sent from Kadesh-barnea to search the land of Canaan out of which if we take eight and thirtie yeares which were after that spent in the wandring of the Israelites through the wildernesse there will remain seven years which were spent in the warres of Joshua from the time that they passed over Jordan unto the time that Caleb desired of Joshua that peculiar portion of the land which had been promised him We know well that God could many wayes have driven or rooted out these kings and their people in a shorter time But God would have it thus done by degrees first That the more opposition and difficultie they found in the work the more the power and the love of God and his provident care over them might be magnified who did at last carrie them through all these difficulties Secondly that he might hereby exercise their faith and patience and teach them whenever they met with great opposition in any thing God enjoyned them not to despair but to wait upon God as knowing that in the conclusion God would not suffer their hope to make them ashamed Thirdly that the obstinacy of the Canaanites might be the more clearly discovered to render them inexcusable and Fourthly that he might prevent hereby the encrease of wild beasts in the land according to that which Moses had said to them Deut. 7.22 The Lord thy God will put out those nations before thee by little and little thou mayest not consume them at once lest the beasts of the field encrease upon thee Vers 19. There was not a city that made peace with the children of Israel c. This is added as a reason why the warres with the Canaanites lasted so long as it
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
is I told him truly what I thought of the land and of our going to possesse it nor did either for fear or favour of any man speak one word otherwise then as in my conscience I thought I did not say as the other spies said to please them nor did I on the other side encourage the people to enter upon the land thereby to currie favour either with Moses or the people but I did it sincerely because I did indeed verily believe that God would certainly deliver it into our hands Nor can this be counted any blemish to Caleb that he thus speaks in his own commendation That his brethren might not tax him either of injustice or ambition for that which he was now about to require of Joshua it was fit he should shew upon what just grounds it was at first promised him Vers 8. My brethren that went up with me made the heart of the people melt but I wholly followed the Lord my God To wit by perswading the people to enter the land which the Lord had brought them to even when the rest of the spies did so exceedingly discourage them which was a singular proof of the uprightnesse of Calebs heart towards God Vers 9. And Moses sware on that day saying Surely the land whereon thy feet have troden shall be thine inheritance c. Hereby it is evident that there was a particular promise made unto Caleb at Kadesh-Barnea that Hebron and the land adjoyning should be his when the Israelites came to possesse Canaan and that this place in the land was given him rather then any other because when the spies had seen those giants the Anakims and were stricken with fear when they saw them there Numb 13.22 And they ascended by the south and came unto Hebron where Ahiman Sheshai and Talmai the children of Anak were and yet Caleb afterward opposed these his fainthearted brethren and when they objected the invincible strength of the place and people he encouraged his people and assured them that they should easily vanquish them either therefore those places in Moses his story concerning Caleb must be understood of this particular gift though at first reading they would not seem to import so much Numb 14.24 But my servant Caleb because he had another spirit with him and hath followed me fully him will I bring into the land whereinto he went and his seed shall possesse it And again Deut. 1.36 Save Caleb the sonne of Jephunneh he shall see it and to him will I give the land that he hath troden upon and to his children because he hath wholly followed the Lord or else there was some particular promise made to him concerning this inheritance together with that mentioned in those places forenamed though it be not expressed and that confirmed with an oath pronounced by Moses in the name of the Lord. For so we reade it Num. 14.21 23 24. But as truly as I live all the earth shall be filled with the glory of the Lord c. Surely they shall not see the land which I sware unto their fathers neither shall any of them that provoked me see it But my servant Caleb because he had another spirit with him and hath followed me fully him will I bring into the land whereinto he went and his seed shall possesse it Vers 10. And now behold the Lord hath kept me alive as he said these fourty and five years c. As if he should have said God hath you see even miraculously preserved my life and strength and so reserved me as it were to enjoy this portion of land which was then promised me Vers 11. As my strength was then even so is my strength now for warre both to go out and come in See the note upon Numb 27.17 Vers 12. Now therefore give me this mountain whereof the Lord spake in that day That is the mountainous countrey promised him by Moses wherein Hebron Debir and some other towns stood See chap. 11.21 For thou heardest in that day that the Anakims were there and that the cities were great and fenced This he may speak as intimating that seeing he himself would undertake the expelling of the giants that dwelt there though the most formidable in all the land of Canaan his desire was the more reasonable because he was to get with so much danger and difficulty the place that he desired of them But I rather conceive that this is added to clear it that this was the place promised him to wit because it was the place where the Anakims dwelt whose huge bodies and great fenced cities were formerly so dreadfull to the other spies that went with him If so be the Lord will be with me then I shall be able to drive them out as the Lord said This he saith not as doubting Gods faithfulnesse and assistance but as thereby implying the difficulty of the work but that he reposed himself on the help and assistance of God see the note chap. 11.24 Vers 13. And Joshua blessed him and gave unto Caleb the sonne of Jephunneh Hebron for an inheritance That is he commended him approved his motion granted his request and desired God to blesse it both to him and his How this is said to be Calebs inheritance that was afterwards given to the Levites see chap. 21.11 Vers 15. And the land had rest from warre We have this clause before chap. 11.23 Here it is repeated again 1. to intimate That though the foregoing passage concerning Calebs desiring Hebron be here inserted yet it was done before Joshua had ended his warres and that however all the victories of Joshua be recorded in the tenth and eleventh chapters because he would joyn them altogether yet many of these things hereafter expressed were done before the warres were ended and secondly To make way hereby to the relation of that which was further done concerning the division of the land which was not till the land had rest CHAP. XV. Vers 1. THis then was the lot of the tribe of the children of Judah by their families even to the border of Edom c. In this chapter the narration of the dividing the land within Jordan by lot is continued which was broken off in the foregoing chapter to shew how Caleb demanded that Hebron and the adjacent mountain might be reserved to him as his by an extraordinary promise which God had long since made to him That the lots were onely to decide in what part of the countrey each tribe should be planted and that afterwards the quantitie of the land which each tribe should have was set out by Joshua Eleazar and the heads of the tribes chosen to be the men that should divide the land is noted before upon the second verse of the foregoing chapter as likewise Num. 26.55 What manner of lottery they used in this businesse is no where expressed The common opinion of the Hebrew writers is that there were two pots or other vessels set before the Tabernacle the
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
by Gods command as we find it expressed chap. 15.1 Samuel also said unto Saul The Lord sent me to anoint thee to be king over his people over Israel and this was doubtlesse to signifie first that the Lord had chosen him and set him apart to that sacred and supreme office of being Gods Vicegerent in ruling and governing his people for oyl being ordinarily used in the consecrations of the Old Testament by the anointing of the kings of Israel the Lord was pleased to shew forth that he had called them and separated them to this place of singular and highest authoritie over the people and the rather say some Expositours beause oyl being mingled with other liquours will be still uppermost and so was the fitter to shadow forth that eminencie of dignitie and power whereto God had advanced them and secondly that the Lord would poure forth upon him an extraordinary measure of the gifts of his Spirit figured by the oyl thereby to enable him for that great service whereto he was called whence it is noted in the ninth verse of this chapter to shew as it were the accomplishment of that which was signified by this outward ceremony that God gave him another heart and vers 6. that he was turned into another man he was not the same man that he was before Besides because by that speech of Jothams Judg. 9.8 The trees went forth on a time to anoint a king over them it is evident that it had been many years before this a constant custome amongst other nations to anoint their kings and so was alwayes continued whence it is that Cyrus the king of Persia is called the Lords anointed Esa 45.1 it may well be that the people desiring a king like other nations the Lord might in this regard appoint this their new chosen king to be designed to his soveraignty by the same ceremony that was used amongst other nations It is a great question amongst Expositours whether the kings of Israel were anointed with that holy anointing oyl of the Tabernacle wherewith the Preists were anointed or with any other ordinary oyl but because there is nothing can be alledged that gives the least intimation that Saul was anointed with the oyle of the Sanctuary but onely that David and his successours were I shall referre the resolving of this doubt to the note upon chap. 16.1 The second ceremony used here by Samuel at the anointing of Saul was that he kissed him which he did either by way of congratulation for that dignitie whereto God had now advanced him as making this a token of Gods favour and his own voluntary and peaceable resigning the government over to him or rather by way of homage for in those times it seems subjects used to acknowledge the sovereignty of their kings by kissing them whence is that expression concerning Christ of whom it is said there that God had set him to be king upon his holy hill of Sion Psal 2.11 12. Serve the Lord with fear Kisse the sonne lest he be angry and the ground of this civill ceremony was to signifie the willingnesse of their subjection that they loved their kings and not so much out of fear as love would be ready to serve them And thence it well may be too that in times of idolatry they used to kisse their idols as is evident 1. King 19.18 Yet I have left me seven thousand in Israel all the knees which have not bowed unto Baal and every mouth which hath not kissed him and again Hos 13.2 And now they sinne more and more and have made them molteâ— images of their silver and idols according to their own understanding all of it the work of the craftsmen they say of them Let the men that sacrifice kisse the calves And said Is it not because the Lord hath anointed thee to be captain over his inheritance In rendring this reason why he had used those outward ceremonies the Prophet chiefly presseth him to remember first that it was not he but the Lord that had chosen him to be king and secondly that it was Gods own inheritance over whom he was to reigne a strong argument to render him the more carefull how he ruled over them 1. Kings 3.9 Give therefore thy servant an understanding heart to judge thy people that I may discern between good and bad for who is able to judge this thy so great people Why the Israelites were called the Lords inheritance see the note Deut. 32.9 Vers 2. Thou shalt find two men by Rachels sepulchre in the border of Benjamin Though Bethlehem was in the portion of Judah Mich 5.2 But thou Bethlehem Ephratah though thou be little among the thousands of Judah yet out of thee shall he come forth unto me that is to be a ruler in Israel and Rachels sepulchre in the way to Bethlehem Gen. 35.19 20. And Rachel dyed and was buried in the way to Ephrath which is Bethlehem And Jacob set a pillar upon her grave that is the pillar of Rachels grave unto this day yet might her sepulchre be in the border of Benjamin or near to it for the portion of these two tribes lay together Vers 3. And there shall meet thee three men going up to God to Bethel one carrying three kids c. To wit because they were going thither to sacrifice whereby it appears that as in many other places so in Bethel also there was an high place at this time wherein they used to sacrifice to which they might partly be induced out of an opinion of the holynesse of the place because there God appeared to Jacob Gen. 28.19 Now the more punctually these particulars are here expressed which these men carried with them the more it must needs strengthen Sauls faith when the least thing failed not of that which was now foretold him Vers 4. And they will salute thee and give thee two loaves of bread which thou shalt receive of their hands It is most probable that these men did never formerly know Saul nor were at all acquainted with him because Samuel gives him order to take the loaves which they should proffer him which there would have been no need to have done had they been his known and familiar freinds now the lesse reason could be conceived why mere strangers should carry themselves thus towards him the more admirable it was that God should secretly move their hearts thus to honour him as it were with a present as if they had known of the advancement which the Lord had conferred upon him and the more admirable and strange this was which Samuel foretold the more it must needs confirm Sauls faith when it came to passe Vers 5. After that thou shalt come to the hill of God where is the garrison of the Philistines Concerning the garrisons which the Philistines kept now in the land of Israel see the note chap. 7.14 It is probable that this was in Gibeah of Benjamin where Sauls father dwelt or near to it first
of Canaan is ascribed to Moses and Aaron First because they led the people from Egypt through the wildernesse and brought them unto the land which God had promised them and secondly because Moses put them in possession of that part of the land which was without Jordan and substituted Joshua in his place who afterward gave them the possession of the rest of the land But the chief thing intended is to put them in mind of Gods mercy in giving them that land without whom neither Moses nor Aaron nor Joshua could have done it Vers 9. And when they forgat the Lord their God he sold them into the hand of Sisera c. Samuel here calls the rebellion of the Israelites against God a forgetting of the Lord because if men did indeed think upon God as they ought to do they would not dare so to transgresse his commandments and thence it is also that David saith of wicked men that God is not in all their thoughts Psal 10.4 Vers 11. And the Lord sent Jerubbaal and Bedan and Jephthah and Samuel c. Some conceive that Jair is here called Bedan and that to distinguish him from that former Jair of whom Moses speaks Numb 32.41 and indeed there is one Bedan a Manassite mentioned 1. Chron. 7.17 Others again think that this Bedan was some Judge of Israel that is not mentioned in the book of Judges But the more common and I think the more probable exposition is that Samson is here meant and that he is called Bedan because he was of the tribe of Dan for Bedan signifieth in Dan or of Dan and Bendan signifieth the sonne of Dan. As for Samuels speaking of himself as of a third person it is usuall in the Scripture as we see Gen. 4.23 And Lamech said unto his wives Adah and Zillah Hear my voice ye wives of Lamech hearken unto my speech for I have slain a man to my wounding and a young man to my hurt He particularly puts them in mind of Gods delivering them by him because the deliverance which God had given them by him was best known to them and best served to condemn them for rejecting in his dayes that government which God had settled among them and that in part for fear of their enemies Vers 14. Then shall both ye and also the king that reigneth over you continue following the Lord your God That is God will not destroy you but you shall still continue a peculiar people to the Lord shrouded under his conduct and protection Vers 17. Is it not wheat-harvest to-day I will call unto the Lord and he shall send thunder and rain In Palestina thunder and rain in wheat-harvest was most unusuall whence is that of Solomon Prov. 26.1 As snow in summer and as rain in harvest so honour is not seemly for a fool and that Amos 4.7 And also I have with-holden the rain from you when there were yet three moneths to the harvest and I caused it to rain upon one city and caused it not to rain upon another city Now the rather did the Lord convince them of their sinne by this miracle because hereby they might see their folly both in rejecting the Lord such a mighty protectour who was able by thunder to destroy their enemies as they had seen formerly chap. 7.10 and likewise in rejecting Samuel who could by his prayers fetch down thunder and rain from heaven Vers 18. And the Lord sent thunder and rain that day To wit in some very extraordinary manner in so much that the people were not onely fully convinced hereby that they had sinned in desiring a king but were also afraid that by this terrible tempest they should have been destroyed whence is that in the following verse Pray for thy servants unto the Lord thy God that we die not Vers 20. And Samuel said unto the people Fear not That is despair not of Gods goodnesse and mercy Vers 21. And turn ye not aside for then should ye go after vain things which cannot profit nor deliver Idols may be the vain things here principally meant as Deut. 32.21 They have moved me to jealousie with that which is not God they have provoked me to anger with their vanities and Jer. 2.5 Thus saith the Lord What iniquity have your fathers found in me that they are gone farre from me and have walked after vanitie and are become vain but withall we may well understand it of every thing else wherein they should seek for help and happinesse having turned aside from following the Lord. Vers 22. For the Lord will not forsake his people for his great names sake That is because Gods name is called upon you and so it would not be for his glory to forsake you and indeed all the good which God doth for his Church and people is more for his own glory then for any good he sees in them Vers 23. Moreover as for me God forbid that I should sinne against the Lord in ceasing to pray for you They had desired him to pray for them vers 19. but the injury they had done him might make them fear he would not regard them the rather because the thunder he had prayed for might argue some displeasure conceived in him against them and therefore he assures them that he would not cease neither to pray for them nor to instruct them but saith he I will teach you the good and the right way Vers 24. Onely fear the Lord and serve him in truth c. As though he should say else my praying for you will do you no good CHAP. XIII Vers 1. SAul reigned one yeare and when he had reigned two years over Israel The first clause Saul reigned one yeare hath reference to the time when those things were done mentioned in the two former chapters when Saul by occasion of his victory over the Ammonites and his raising the siege of Jabesh-gilead was at Gilgal confirmed and solemnly inaugurated king of Israel then he had reigned one yeare to wit from the time that he was chosen and publickly declared king at Mizpeh chap. 10.24 and then the second clause And when he had reigned two years over Israel hath relation to that which is here related in this chapter to wit that a full yeare after his solemne inauguration at Gilgal when he had in all reigned two years then he began to raise an army of three thousand men as intending now to drive the Philistines out of those forts which they held in the land of Israel and to save the people from the cruell oppression of those their insulting enemies Vers 2. And the rest of the people he sent every man to his tent Having appointed the people to assemble themselves as at other times out of them he chose three thousand to be in arms with him and his sonne Jonathan and the rest he dismissed Vers 3. And Jonathan smote the garrison of the Philistines that was in Geba That is in Gibeah of Benjamin One main
would not lie nor repent as being almighty and therefore able to do whatever he pleased in despite of all that Saul should do against David the kingdome should be taken from him and given to David And thirdly It might be to answer an objection that might arise in Sauls mind Saul might think that surely the Lord would not indeed take away the kingdome from him because the Lord himself had said that he should save Israel out of the hands of the Philistines chap. 9.16 To beat him from this refuge Samuel puts him in mind that God was the strength of his people and so could save and deliver them and yet make good his word in removing him from being king Vers 30. Then he said I have sinned See the note vers 24. Vers 31. So Samuel turned again after Saul c. Though he had formerly refused to go with Saul to wit at that time and that upon this ground that he might not seem to allow of Sauls sinne yet now upon another ground he yields to go to wit that the people might not take any occasion of not yielding to Saul that honour which was yet due to him as the anointed of the Lord the rather because he intended to take away the offence of seeming to allow Sauls sinne by executing Gods sentence upon Agag whom Saul had spared Vers 32. And Agag came unto him delicately That is in the attire and with the gesture and gate of a king as one that thought not of death but onely took care that both his apparell and every thing else about him yea his deportment and carriage of himself should be Prince-like and such as beseemed the dignity of his person though now a captive Because he was brought not to Saul the king that had taken him prisoner but to Samuel an aged prophet this it may be made him so confident that now the danger of death was over now thinks he with himself Surely the bitternesse of death is past Vers 33. And Samuel hewed Agag in pieces before the Lord in Gilgal Whether Samuel did this by himself or by others he did it doubtlesse by the speciall instinct of Gods spirit Vers 35. And Samuel came to see Saul no more untill the day of his death That is he never went after this to visit him as formerly to give him instruction and direction in his affairs For that Samuel did before his death see Saul after this is evident chap. 19.24 And he stript off his clothes also and prophesied before Samuel in like manner c. CHAP. XVI Vers 1. ANd the Lord said unto Samuel How long wilt thou mourn for Saul seeing I have rejected him from reigning over Israel That it was a sinne in Samuel to mourn for Saul when God had rejected him from being king we cannot say for it is a work of charity well-pleasing to God to mourn for wicked men that lie under Gods wrath and yet mourn not for themselves especially in Gods Prophets and Messengers whose duty it is to interpose themselves when God is angry with his people by their prayers and tears to sue for mercy for them And therefore we see the Lord complains of these prophets Ezek. 13.5 that had not gone up into the gaps neither made up the hedge for the house of Israel to stand in the battell in the day of the Lord. And besides Samuel might well fear that if Saul were cut off a great deal of trouble and confusion might happen amongst the people In which case he had just cause to mourn in their behalf And why then did the Lord expostulate with Samuel How long wilt thou mourn for Saul c. Surely to make known to Samuel that all his mourning for Saul was in vain partly because he continued still obstinate and impenitent and partly because God had absolutely rejected him from being king In which case though Samuel might bewail Sauls condition for all mourning for that which we know God hath decreed is not unlawfull when we loose deare friends we know it is Gods will and yet may mourn for their death yet he might not bewail it so as might imply an unwillingnesse to submit to the will of God and therefore we see it is not for his mourning but for his mourning so long that God expostulates with him How long wilt thou mourn for Saul seeing I have rejected him from being king Fill thine horn with oyl and go I will send thee to Jesse the Bethlehemite for I have provided me a king among his sonnes Though the Lord intended not that Saul should be presently deposed from being king and therefore David after he was anointed did alwayes acknowledge Saul to be his Lord and Sovereigne chap. 24.6 The Lord forbid that I should do this thing unto my Master the Lords anointed to stretch forth mine hand against him seeing he is the anointed of the Lord yet he would have him anointed before-hand that was to succeed Saul 1. For the comfort of Samuel and others that knew the Lord had forsaken and cast off Saul who by this might be assured that for all this God intended not to cast off the care of his people 2. That David being anointed when he was in the eye of reason so unlikely to come to the Crown it might be the more evident when it came to passe that it was of God 3. That hereby David might be supported in his many following troubles And 4. That the same hand that had anointed Saul might testifie Gods rejecting Sauls posterity by anointing one of another family to succeed him in the throne for Samuel drawing now to his end had therefore this businesse now imposed upon him and was sent to Jesse the Bethlehemite who was the sonne of Obed and grandchild of Boaz and Ruth the Lord making known to him that one of his sonnes was to be anointed king The expression the Lord useth in making this known to Samuel is very observable because it implies that the king that was now to be anointed was in a peculiar manner the Lords king for saith he I have provided me a king among his sonnes Saul was chosen by the Lord to be the king of Israel but it was upon the importunity of the people who would needs have it so and could not be beaten off from it so that Saul was the peoples king rather then Gods given them because of the peoples preposterous and unruly desires and therefore his government being abortive continued not nor thrived well for the best things whilest it did continue but how when David was anointed king there was no such matter but he was merely chosen of God there was no body desired or spake the least word for the erecting of his government yea even Samuel himself by his desire after Saul and mourning for him did unwittingly what he could to oppose the advancing of David onely God did then of his own freewill when no body thought any thing of it send Samuel
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
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
inconvenience be like to come upon them hence it is that the Prophet Nathan chargeth David with despising the commandment of the Lord in doing that which was evil in his sight Thou hast killed Uriah the Hittite with the sword and hast taken his wife to be thy wife c. First the person whom David had caused to be slain is so expressely named the rather because Uriah was a man of such eminency one of Davids worthies chap. 23.39 and one it seems that feared God and was zealous for God and his people as appears by that he said to David chap. 11.11 The Ark and Israel and Judah abide in tents and shall I then go home into mine house to eat and to drink and to lie with my wife and so the worth of the party murthered did much aggravate his sinne Secondly even his marrying with Bathsheba is mentioned here as a branch of his sinne for because he had accomplished this marriage by such wicked means to wit by causing her husband to be killed that he might marry her and had done it purposely to conceal his adultery and having brought this to passe did now chucker himself as if all had been well even by this marriage he had highly provoked God to displeasure against him And thirdly this is mentioned as a great aggravation of his sinne that he had slain Uriah with the sword of the children of Ammon and indeed there was much evil wrapped up in this For first there was a treachery in this a sinne which God greatly abhorres they set him upon a desperate service and then according to the plot they had laid when he was engaged they retired from him and so basely betrayed him to the sword of the enemie secondly by this means many of Gods people were slain together with him thirdly the Ammonites were encouraged hereby and took occasion to insult over Gods people and over the truth and religion they professed yea perhaps over the God of the Israelites as regardlesse of those that served him or not able to protect those that fought in his cause and fourthly the hearts of Gods people were exceedingly sadded and discouraged thereby Vers 10. Now therefore the sword shall never depart from thine house This may be referred not onely to the violent death of his three sonnes Amnon Absalom and Adonijah who were all slain with the sword but also to the bloudy wars wherewith the posterity of David were continually molested especially betwixt them and the kings of Israel the successours of Jeroboam Vers 11. Thus saith the Lord Behold I will raise up evil against thee out of thine own house c. This is meant of Amnons incest and Absaloms rebellion and other abominable wickednesse for though God be not the authour of sinne yet his providence concurres in the worst evils that men do and so it did both in the rebellion and in the incest of Absalom concerning which that is meant which followeth in the next words and I will take thy wives before thine eyes and give them unto thy neighbour and he shall lie with thy wives in the sight of this sunne where by his neighbour is meant one that was nigh to him and who was nigher to him then his own sonne and it is said that this should be done before Davids eyes because it was done whilest he lived and he came to know of it and in the sight of the sunne because Absalom did it openly in the sight of all Israel chap. 16.22 and in a tent which they spread for him in Jerusalem upon the top of the house perhaps the same house from the roof whereof David did first cast a lustfull eye upon the wife of Uriah chap. 11.2 Vers 12. For thou didst it secretly but I will do this thing before all Israel and before the sunne And thus God threatned to punish him with that which should be a shame and reproch to him amongst all the people because he had been more afraid of shame amongst men then of his displeasure Vers 13. And David said unto Nathan I have sinned against the Lord. If we compare together Sauls confession of his sinne to Samuel 1. Sam. 15.24.25 with this of Davids to Nathan there seems better expressions of a true penitent in that of Sauls then in this of Davids for Saul confessed his sinne in appearance more fully I have sinned saith he for I have transgressed the commandment of the Lord and thy words because I feared the people and obeyed their voice besides he entreated for pardon vers 25. and desired Samuel that they might go and worship the Lord together as it were to seek atonement with him But now David onely said I have sinned against the Lord which is the ordinary confession of those that most sleight their sinnes and yet Saul was rejected and David had an answer of pardon presently returned to him But for this we must know that Davids heart was truly humbled which Sauls was not and thence was the difference doubtlesse David was so overwhelmed with shame and godly sorrow that he could not speak he could say no more but I have sinned against the Lord and much ado perhaps he had to say that but afterwards we see he confessed his sinne more fully to the whole Church of God for having penned the 51. Psalme which contains his acknowledgement of this sinne and the profession of his repentance he committed it to the chief musician to be published in the sanctuary as by the title of the Psalme we may see To the chief musician a Psalme of David when Nathan the prophet came unto him after he had gone in to Bathsheba And Nathan said unto David The Lord also hath put away thy sinne thou shalt not die That is neither eternally nor by any sudden stroke or judgement of God both which his sinne had deserved even himself had so judged against himself vers 5. and he might the rather fear it because of those words vers 10. Now therefore the sword shall never depart from thine house because thou hast despised me and hast taken the wife of Uriah the Hittite to be thy wife Vers 14. Howbeit because by this deed thou hast given great occasion to the enemies of God to blaspheme c. Two severall wayes had David given occasion to the enemies of God to blaspheme to wit first because by causing Uriah and others of the people of God to be slain by the Ammonites he gave occasion to them who were the enemies of God in regard they were the enemies of Gods people to insult and triumph over them and so at least in effect to blaspheme the Lord God of Israel as not able to defend his people against them as it is said of the Assyrians when they oppressed grievously the people of God whom they carried away captives Isaiah 52.5 They that rule over them make them to houl saith the Lord and my name continually every day is blasphemed and secondly because by
in a way of justice and so then he might punish him for all together Vers 26. And he answered My Lord O king my servant deceived me for thy servant said I will sadle me an asse c. To wit in that when Mephibosheth had told him that he would have an asse sadled that he might ride to the king he took away the asses and went secretly to David leaving him behind a poore lame man no way able to help himself Vers 28. For all of my fathers house were but dead men before my Lord the king c. That is we were in thy power thou mightest have put us all to death and enough thou hadst been provoked by our family especially by the attempt which Ishbosheth made and therefore saith he what right have I yet to cry any more unto the king that is what cause have I therefore to complain though that which was given me when there was so little cause for it be now taken away Vers 29. And the king said unto him Why speakest thou any more of thy matters I have said Thou and Zâ—ba divide the land Some understand this thus as if he had said thou needest say no more I believe and approve thy excuse the latter sentence given upon Ziba's slander to wit that he should have thy land I recall and do reestablish my former which was that thou and Ziba divide the land that is that Ziba shall occupy the land to halves for thy use for this they conceive was the order which David appointed at first chap. 9.10 to wit that Ziba should till the land c. and then he should have â—alf the encrease for his cost and labour and the other half Mephibosheth should have and that this David did now again establish and that therefore David useth these words I have said as having respect to his first order But most Expositours do farre otherwise understand this sentence and I think rightly to wit that David as still scarce fully satisfied concerning Mephibosheth and not willing to give any discontent to Ziba especially at this time pretended haste that he had not leisure to examine the businesse any further and therefore at all adventures resolved to go a middle way and so to determine it thus that they should divide the land betwixt them I have said that is this I decree and it shall not be altered thou and Ziba divide the land and indeed if this were not the meaning of his words why should Mephibosheth have answered David to shew himself contented vers 30. Yea let him take all forasmuch as my lord the king is come again in peace c. It is indeed very strange that David so good and just a king should passe such an unjust sentence especially against Mephibosheth the sonne of his beloved Jonathan with whom he had made a solemn covenant that he would shew kindnesse to him and to his seed after him for first the tale that Mephibosheth told was in it self very fair and probable secondly even the poor plight wherein he was for he had neither dressed his feet nor trimmed his beard nor washed his clothes since the king went from Jerusalem made his report of the businesse the more credible there being no appearance in this of one that affected to be king of Israel as Ziba had slandered him and thirdly Ziba's being present and not answering a word to what Mephibosheth said made the truth of this charge unquestionable but it seems David was loth to displease Ziba by taking back from him all that he had given him especially at this time when he was so desirous to endear himself to every body as much as he might and therefore he hoped to salve all by appointing them to divide the land between them Vers 33. And the king said unto Barzillai Come thou over with me and I will feed thee with me in Jerusalem Thus David was carefull to requite those that had shewed him kindnesse in his affliction and so will Christ remember their love and requite their kindnesse abundantly that afford any help or relief to him or to his poor members Matt. 25.34 35. Come ye blessed of my father inherit the kingdome For I was an hungry and ye gave me meat I was thirsty and ye gave me drink c. Vers 40. And all the people of Judah conducted the king and also half the people of Israel That is those of Israel that had stuck to the king in the warre and fell not from him and such as were since come and were reconciled to him as that thousand of Benjamin vers 17. yet the precise half is not to be understood but onely a part to wit that they were not so wholly there as the men of Judah were Vers 43. And the men of Israel answered the men of Judah and said We have ten parts in the king c. To wit as being ten of the twelve tribes for the men of Benjamin were with Judah And the words of the men of Judah were fiercer then the words of the men of Israel c. To wit when they answered this objection of the men of Israel they did not seek to appease the Israelites of the ten tribes but when they came to reply upon them their language was fiercer and rougher then the others had been CHAP. XX. Vers 1. ANd there happened to be there a man of Belial whose name was Sheba c. As bones new set are easily put out again so a people that have broken out into sedition and newly quieted if they be not very charily handled are apt upon every light occasion to make a new insurrection and so it was now with the Israelites for by occasion of the quarrell between them and the men of Judah mentioned in the latter end of the foregoing chapter Sheba the sonne of Bichria man of Belial as he is here termed concerning which see the note Deut. 13.13 perswaded the Israelites presently to cast of Davids government and the motion he made they as readily embraced We have saith he no part in David neither have we inheritance in the sonne of Jesse in which words though it may seem he alluded to some phrase of speech usuall amongst the Israelites when they disclaimed their interest in any thing and therefore we see the ten tribes used the same form of speech when they revolted from Rehoboam 1. Kings 12.16 The people answered the king saying What portion have we in David neither have we inheritance in the sonne of Jesse c. Yet withall he intimates the reason why they should no longer be Davids subjects namely because they were sleighted as if they had no part in the king and therefore saith he what is the sonne of Jesse to us let the men of Judah enjoy him wholly to themselves and let us choose a king of our own his scornfull speaking of David shews that as a Benjamite he still grudged at the removing of the kingdome from their tribe in the
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
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
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
Hebrew word which is here translated for ever there is no more intended in many places then a continuance for a long time as here happely that so long as the kingdome of Judah should continue one of Solomons posterity should sit in the throne Secondly that this promise might be conditionall to wit that if his posterity should keep covenant with God then they should for ever sit in the throne of David And thirdly that the promise might be made good in the eternity of Christs kingdome in that Christ was that king of whom Solomon was a type though he was not lineally descended out of the loines of Solomon Vers 12. Onely the Lord give thee wisdome and understanding and give thee charge concerning Israel c. That is and the Lord instruct thee and direct thee how thou oughtest to govern his people Israel and in remembrance of this we see Solomon begged wisdome of God 1. Kings 3.9 Vers 14. Now behold in my trouble I have prepared for the house of the Lord c. That is I have prepared materials for the building of the house that when thou comest to the crown thou mayest the more readily set upon the work not according unto my desire nor according to that which the transcendent Majestie of God might require but according as I was able by reason of my continuall troubles Vers 18. And the land is subdued before the Lord and before his people c. The Lord is here joyned with Israel as the king with his people and that the rather because by the subduing of the land the people enjoyed their possessions and dwellings and the Lord his worship and service CHAP. XXIII Vers 1. SO when David was old and full of dayes he made Solomon his sonne king over Israel That is he declared his mind to his people and princes that after his death his will was that Solomon should be king and that because the Lord had so appointed as is more fully expressed chap. 28 1 6. where also it is evident that this was done before David was bedrid vers 2. Then David the king stood up upon his feet and said Hear me my brethren c. and consequently that Adonijahs attempt 1. Kings 1.5 was against the expresse command of David emboldened therein onely by Davids weaknesse and the encouragement of such princes of his faction as misliked Davids preferring Solomon before his elder sonnes and therefore we see that David caused Solomon to be actually anointed king 1. Kings 1.33.34 Vers 2. And he gathered together all the princes of Israel with the priests and the Levites To wit to make known unto them that Solomon by the Lords expresse appointment was to succeed him in the throne Secondly to perswade the princes to assist Solomon in the building of the Temple Thirdly to establish a settled order for the attendance and service of the priests and Levites in the Temple for the number of the Levites being exceedingly encreased and they being then to serve not in severall places as before some at the Tabernacle in Gibeon some before the ark in Davids tent chap. 16.37 c. but altogether in the Temple as the Lord was pleased to appoint an order for their service to prevent confusion so it was requisite the princes and people should be enformed of Gods will herein and that David did nothing herein without direction from the Lord chap. 28.11 12 13 19. Vers 3. Now the Levites were numbred from the age of thirty years and upward c. Davids numbring of the Levites from the age of thirty years was according to the directions that God gave to Moses when they were first numbred onely then they numbred not any above fifty years Numb 4.2 3. Take the summe of the sonnes of Kohath c. from thirty years old and upward even untill fifty years old but now it seems they numbred all from thirty years and upward not staying at those that were above fifty years and that because they were not now to carry the holy things as they did in Moses time and therefore even those above fifty years though weakened with age might serve in the Temple as well as those that were younger and for the same cause also it seems when he had distributed the thirty eight thousand that were numbred from thirty years old and upward to their severall imployments to wit foure and twenty thousand for the ordinary service of the Temple and six thousand for officers and Judges vers 4. foure thousand for porters and foure thousand for the quire vers 5. afterward he gave order that all their posterity from twenty years old and upward should in each rank be taken in vers 24. First because they were not any longer to carry the tabernacle and the vessels thereof and therefore such strength of body was not now necessarily requisite as before as is expressed vers 24 25. And secondly because now when they were to serve onely in their courses the service of the Temple would imploy them all even those from twenty years being taken in Vers 4. And six thousand were officers and Judges And these were dispersed in severall places of the land to judge of causes that were brought before them for having no other civill and judiciall lawes but those of Moses the Levites were alwayes joyned with the other elders of the people in this work and happely to train up the young Levites and other officers belonging thereto of which see what is further added in note chap. 26.29 Vers 5. Moreover foure thousand were porters So many were at this time set a part by David to this imployment yet of these it seems there were found at their return from Babylon onely two hundred and twelve chap. 9.22 And foure thousand praised the Lord with the instruments c. Whereof two hundred eighty eight were eminent men for cunning and happely teachers of the rest see the note chap. 25.7 Vers 6. And David divided them into courses c. To wit into twenty foure courses as were also the priests according to the command of the Lord by Gad and Nathan the prophets 2. Chron. 29.25 And he set Levites in the house of the Lord c. according to the commandment of David and of Gad the kings seer and Nathan the prophet for so was the commandment of the Lord. Vers 8. The sonnes of Laadan the chief was Jehiel c. That is the chief of the posterity of Laadan heads of families at this time when David divided them to their severall imployments and their severall courses were Jehiel and Zetham and Joel and so this word sonnes must be understood hereafter in this chapter Vers 9. The sonnes of Shimei Shelomith c. This is not Shimei the sonne of Gershon vers 7. for his posterity are spoken of afterward in the following verse but another that was it seems the head of a family amongst the sonnes of Laadan perhaps one of those mentioned also in the foregoing
may compute what the Princes gave vers 7. Vers 11. Thine O Lord is the greatnesse and the power and the glory c. That is thou art great and powerfull and glorious c. And all greatnesse and power and glory that is conferred upon any man comes from thee and therefore ought to be imployed to thy service at thy command Vers 15. For we are strangers before thee and sojourners as were all our fathers c. As if he should have said even the land wherein we live it is but lent to us for a time and but a short time do we continue in it being all as a shadow that passeth suddenly away and continueth not so that the very land being thine and we but as wayfaring men that onely make use of it for a while consequently all that we enjoy is thine and not ours and of thine own have we given thee But besides the drift of this clause may be also to shew another motive that made them willing to give so freely to the building of the Temple to wit because they by reason of the brevity of their lives could not hope long to enjoy these things and therefore could not but think them better bestowed upon this service of God then kept for themselves Vers 18. Keep this for ever in the imagination of the thoughts of the heart of thy people That is this readinesse to consecrate themselves and all that they have to thy service Vers 21. And they sacrificed sacrifices unto the Lord c. To wit before the ark which which was now in Davids house in the tent which there he had prepared for it and therefore it is said vers 22. that the people did eat and drink before the Lord on that day And sacrifices in abundance for all Israel That is the sacrifices were offered in the name of all the people and in such abundance that all the Israelites present might eat of the peace-offerings that were then offered to the Lord. Vers 22. And they made Solomon the sonne of David king the second time c. This though subjoyned immediatly to that which went before concerning their sacrificing the next day after that David had made known his mind to the people is yet to be understood of the annointing of Solomon after Davids death as is evident first because the making of Zadok the sole high priest instead of Abiathar is here joyned with it and it cannot be denied but that was done after Davids death 1. Kings 2.35 secondly because it followeth in the next verse that Solomon sate on the throne as king instead of his father David thirdly because when David made these things known in a publick assembly of his Princes he was not yet bed-rid chap. 18.1 2. so that Adonijahs attempting to make himself king at which time Solomon was first anointed 1. Kings 1.33 34. was after this And last of all because it followeth vers 24. that the other sonnes of David submitted themselves to Solomon which was not till Adonijahs usurpation was defeated 1. Kings 1.9.49.50 Vers 23. Then Solomon sate on the throne of the Lord. All kingdomes and thrones are the Lords because all kings are the Lords vice-gerents and have their power from him but the throne of the kingdome of Israel is upon more peculiar grounds called the throne of the Lord to wit first because the disposing of this throne the Lord wholly challenged to himself Deut. 17.15 Thou shalt in any wise set him king over thee whom the Lord thy God shall choose and secondly because the kings of Judah were figures of Christ the true anointed to whom the throne of David was promised that is that he should be king of the Israel of God for ever Luke 1.33 And he shall reigne over the house of Jacob for ever c. Vers 28. And he died in a good old age To wit when he was seventy years old for David was thirty years old when he began to reigne and he reigned fourty years 2. Sam. 5.4 Vers 29. Now the acts of David the king first and last Behold they are written in the book of Samuel the Seer and in the book of Nathan c. Some understand this thus that the acts of David were related in the history or books of Samuel which are written by Nathan the prophet and Gad the Seer ANNOTATIONS Upon the second book of the CHRONICLES CHAP. I. Vers 3. SO Solomon and all the congregation with him went to the high place that was at Gibeon c. To wit because being now settled in his kingdome maugre the opposition of those that favoured not his cause he desired now in a solemne manner to praise God for his mercies and to seek unto the Lord for wisdome that he might be the better able to govern the people committed to his charge Vers 5. The brazen altar that Bezaleel the sonne of Uri the sonne of Hur had made he put before the tabernacle of the Lord. That is Moses of whom mention was before made vers 3. Vers 7. In that night did God appear unto Solomon To wit in that night after they had made an end of sacrificing those thousand burnt offerings mentioned in the former verse for it is not likely they offered a thousand burnt offerings in one day upon one altar and that in a dream as is expressed 1. Kings 3.6 where see also what is to be noted either in Solomons prayer or Gods answer to him Vers 14. And he had a thousand and foure hundred chariots c. See 1. Kings 10.26 and 1. Kings 4.26 Vers 16. And Solomon had horses brought out of Egypt and linen yarn c. See 1. Kings 10.28 29. CHAP. II. Vers 2. ANd Solomon told out threescore and ten thousand men to bear burdens See 1. Kings 5.15 16. Vers 3. And Solomon sent to Huram the king of Tyre saying As thou didst deal with David my father c. In the 1. Kings 5.3 it is said also that he alledged to Huram that he knew that David could not build an house for the worship of God by reason of his continuall warres whereof himself being eased he was now resolved to undertake the work where also such other passages in this message of Solomon to Huram as need any exposition are already explained Vers 8. For I know that thy servants can skill to cut timber in Lebanon That is excellently better than any of my servants see 1. Kings 5.6 Vers 10. I will give to thy servants the hewers that cut timber twenty thousand measures of beaten wheat c. Or if this did not like him whatsoever hire himself did appoint 1. Kings 5.6 Vers 12. Huram said moreover Blessed be the Lord God of Israel c. See 1. Kings 5.7 Vers 13. And now I have sent a cunning man c. His name was Huram chap. 4.16 or Hiram 1. Kings 7.13 concerning which and what is further herein to be noted see the note there Vers 15. The
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