And if it seem evil unto you to serve the Lord choose you this day whom ye will serve c. Not that Joshua did now lay the reins upon their necks and give them liberty to change their Religion and to serve strange gods if that way liked them best Had they revolted from God doubtlesse he would have punished them severely But he useth this kind of speech first as a powerfull perswasion to keep them constant to God by implying that there is such a difference betwixt these two the worshipping the Lord that had delivered them out of Egypt and done so many great things for them and bowing to Idol-gods that one would not think it possible that they should forsake the Lord to follow them though it should be left to their choice as if one should say choose you whether you will go to heaven or to hell So that this is much like that speech of Elijahs 1. Kings 18.21 How long halt ye between two opinions if the Lord be God follow him but if Baal then follow him Secondly to sift them how they stood inwardly affected and to imply that unlesse they served God willingly without any constraint so that if it were left to their choice they would take no other way God would not regard their outward obedience And thirdly that having now of their own accord accepted the Lord to be their God they might hereby be the more tyed to cleave constantly unto him But as for me and my house we will serve the Lord. This Joshua added not so much to make known to them what he was resolved to do to wit that though they should all forsake the Lord yet that should not one whit move him but principally that his resolute determination herein of whose wisdome and piety they had had so great experience might covertly but yet sweetly and effectually perswade them to keep constant in that way of religion wherein they found him so zealously and settledly resolved to continue Vers 19. Ye cannot serve the Lord for he is an holy God He is a jealous God c. This is spoken upon supposition not onely of Gods holinesse and severe jealousie against all those that are not faithfull in keeping covenant with him but also of the perverse refractary disposition and untamed stubbornesse of this rebellious people as if he should have said Consider well what you say God will not be content with a profession of being his people if ye take liberty to live as you list as you have done No God is a holy God c. so that this is added not to discourage them but rather by way of caution to awake them out of their security and to let them know that they must be more carefull of walking uprightly with God if they meant to serve him as if when a company of souldiers that had not so well behaved themselves in former times should untertake some speciall service and the Generall should answer not to beat them off from it but rather to enflame them and make them go through it with the more courage and care why should you think of undertaking such a piece of service you cannot do it implying onely thus much that they must be more valiant and constant then they had been if they would meddle with it Vers 23. Now therefore put away said he the strange Gods which are among you c. See the note above verse 13. Vers 25. So Joshua made a covenant with the people that day and set them a statute and an ordinance in Shechem That is as Gods servant and minister he caused the people to renew their covenant with God and doubtlesse it was done in a solemn manner being accompanied with sacrifices and other usuall rites of that sacred service and so he set them a statute and an ordinance in Shechem that is he established it as a thing fully settled and ratified for future times that they should constantly continue in the service of the Lord God alone as became his peculiar people and to that end did fully make known and confirm all the conditions of the covenant which they had made with God To which purpose happely the whole law of God was at this time distinctly read amongst them which some conceive is one of the principall things intended in this last clause Vers 26. And Joshua wrote these words in the book of the law of God That is these promises of the people and the whole carriage of this businesse when they did with such solemnity renew their covenant with God that knowing there was such a record kept of this businesse even in Gods Tabernacle they might be carefull to keep their covenant But yet withall hereby may be meant that this book of Joshua was now added to the book of Moses law which was laid up long since before the ark Deut. 31.26 saving onely those passages which are apparently since inserted for no doubt that which Joshua wrote was written for all future times Now we have in the Church no other records of it but this book of Joshua And took a great stone and set it up there under an oke that was by the Sanctuary of the Lord. This stone was also set up as a memoriall of this covenant now thus solemnly renewed between God and the people The place where it was set to wit under an oke that was by the Sanctuary is thus precisely expressed for the better evidencing of the certain truth of that which is here related Some indeed suppose that this was the very oke under which Jacob had many years since buried all the Idolatrous trash which he found amongst those of his family Gen. 35.4 And they gave unto Jacob all the strange gods that were in their hand and all the ear-rings which were in their ears and Jacob hid them under the oke which was by Shechem and that Joshua for that cause did purposely set up this stone under that oke But though it be certain and well known that okes will continue many hundred years yet that this was that oke we cannot certainly determine As for the Sanctuary of the Lord here mentioned some conceive it is the place onely where all this was done that is so called and that because of the ark that was there but I think it is farre more probable that the Tabernacle was brought thither together with the ark and that this it is which is here called the Sanctuary of the Lord. However certain it is that in future times this place where this stone was set up by Joshua was from hence called the plain of the pillar or the oke of the pillar Judges 9.6 Vers 27. Behold this stone shall be a witnesse unto us for it hath heard all the words of the Lord which he spake unto us This is a figurative speech and implies thus much that it should as truly witnesse against them if they should falsifie their promise as if it had heard the words that were
king his master and standing out in rebellion against him And secondly for giving entertainment to fugitive servants that were run away from their Lords and masters Vers 13. And David said unto his men Gird you on every man his sword As having vowed to go immediately to Nabals house and there utterly to destroy both Nabal and his family for so much is afterwards expressed ver 21 21. Indeed this was a bloudy and unlawfull vow as himself afterwards confessed for it belonged not to him to revenge himself upon those that had wronged him and besides Nabals churlishnes and base covetousnesse were not sins to be punished with death much lesse were his innocent family to be slain for his offence But David was now in a fury and rage even he that could with such wonderfull patience endure all the wrongs that Saul had done him could not now over-master his passions but being exceedingly enflamed with wrath nothing would satisfie him but the death of Nabal and all his family Vers 20. She came down by the covert of the hill and behold David and his men came down against her c. That is she came down in a hollow way wherein by reason of the covert of the hills she could neither see David and his men coming down on the hill right against her nor could they see her and so they discovered not one another till they met together Vers 22. So more also do God unto the enemies of David if I leave of all that pertain to him c. That is let the Lord deal with mine enemies as I shall be constant in performing what I have resolved on not to leave any alive that belong to Nabal by the morning light to wit either by prospering them if I do it not or by destroying them together with Nabal if I do it According to the ordinary manner of using this form of imprecation the curse should have been wished upon himself So and more also do God unto me if I leave c. as we see Ruth 1.17 concerning which see the note there But naturally men are loth to pronounce a curse upon themselves which happely caused David rather in the imprecation to mention his enemies as we see in these times what strange expressions in their execrations some men will use even out of a naturall lothnesse to curse themselves Would I might never swear As I hope to be saved c. but by this means Davids speech is somewhat confusedly intricate and his meaning not so clearly expressed as for that expression any that pâ—sseth against the wall thereby he meant that he would not leave so much as a dog of all that he had or else it is meant of all the males in his family both men and children but most Expositours understand it according to the first exposition because Davids saying that the Lord had kept him back from hurting Abigail vers 34. doth plainly imply that he resolved to kill both males and females Vers 24. Vpon me my Lord upon me let this iniquity be Thus by desiring that his displeasure might fall upon none but her whose innocencie and solicitous care to satisfie his desires he might clearly see she doth in a sweet and elegant manner seek to save her whole family from the revenge he had resolved upon for her innocencie and simplicity she knew would secure her that he would not punish her that had not deserved it Vers 25. For as his name is so is he Nabal is his name and folly is with him Herein she would imply that he was not worthy of Davids anger and therefore not to be regarded for wisemen alwayes judge the contempt and reproches of children and fools not worth the minding Vers 26. Seeing the Lord hath withholden thee from coming to shed bloud and from avenging thy self That is seeing God by his providence hath sent me forth to stay thee from seeking thine own revenge which she puts him in mind of as a strong inducement to appease his wrath Now let thy enemies and they that seek evil to my Lord be as Nabal that is thou giving over thine own quarrell may all thine enemies be as vild and hatefull to God and man as weak and unable to hurt thee and as sure to be punished by the hand of God as Nabal is or as thou didst intend Nabal should have been So that one principall thing implyed in these words I conceive is this that if David would commit his cause to God and not take revenge on Nabal himself then God would certainly do it for him as we see indeed it fell out vers 38. when God struck him with sudden death Vers 27. This blessing which thy handmaid hath brought unto my Lord let it even be given unto the young men Herein she modestly extenuates the worth of her gift as noâ— being a present good enough for David onely she desires he would accept them and bestow them amongst his followers Vers 28. For the Lord will certainly make my Lord a sure house because my Lord fighteth the battels of the Lord c. That is the battel 's undertaken by warrant from the Lord and in the just defence of the Lords own cause and people but why is this added concerning the prosperous estate to which the Lord would raise David Surely that having laid this ground she might thence inferre what she addes afterwards vers 30.31 to wit what an advantage it would then be to him not to have his conscience rising upon him for shedding innocent bloud as it would doubtlesse if he should seek to revenge himself as he had determined Vers 29. Yet a man is risen to pursue thee and seek thy soul but the soul of my Lord shall be bound in the bundle of life with the Lord thy God That is the Lord shall make precious account of thy life and shall carefully preserve it because men are wont to bind up those things in bundles which they are carefull to keep and so lay them up charily where no body may meddle with them hence is this expression concerning the provident care of God over David for the preservation of his life The soul of my Lord shall be bound in the bundle of life with the Lord thy God he was but a man as great as he was that sought to cut him off and that mans rage must needs be vain that seeks to destroy him whom the Lord God hath undertaken to preserve Vers 31. This shall be no grief unto thee nor offence of heart unto my Lord c. That is thou shalt not have this to trouble thee That thou hast shed bloud causelesse c. and so withall she implies that if he did go on in his vow this would be hereafter a continuall vexation to him and deprive him of all the comfort he might otherwise enjoy in the great good that God would do for him Then remember thine handmaid That is remember that which I have said and think of
many are not since they are all my lords servants and ready alwayes to be employed in thy service Vers 4. Joab departed and went throughout all Israel and came to Jerusalem To wit after nine moneths and twenty dayes 2. Sam. 24.8 Vers 5. And all they of Israel were a thousand thousand and an hundred thousand c. See 2. Sam. 24.9 Vers 6. But Levi and Benjamin counted he not among them for the kings word was abominable to Joab That is because what Joab did in this businesse he did it altogether against his mind and in a manner was forced to do it therefore these two tribes he left unnumbred emboldened herein by the pretences he might make for it as for Levi that the enquiry being onely to know the numbers of those that were fit for warre there was no need of taking the number of that tribe and for Benjamin Jerusalem being the chief citie of that tribe the number of them might be taken there and that afterward at more leasure as likewise because the plague was begun c. 27.24 Vers 7. And God was displeased with this thing therefore he smote Israel Concerning these following passages unto the 18. verse see the notes 2. Sam. 24.10 c. Vers 18. Set up an altar unto the Lord in the threshing floore of Ornan the Jebusite See 2. Sam. 24.17 and thus the Lord did both begin the discovery of his purpose to David that this was the place wherein he would have the Temple built see chap. 22.1 and also brought the people to make the more precious account and the more reverently to esteem of that place by causing that sacrifice to be offered there whereby this grievous plague was stayed in which so many thousands in so short a time had been taken away yea happely at this very time the Lord made known to David by Gad that in that place the Temple should be built which seems the more probable because David would needs purchase the threshing floore of Ornan which he needed not have done if he had not intended to set it apart for Gods service in future times also Vers 25. So David gave to Ornan for the place six hundred shekels of gold by weight See 2. Sam. 24.24 Vers 26. And he answered him from heaven by fire upon the altar of burnt-offering A signe both of Gods accepting of his sacrifice and granting his desire for the staying of the plague and likewise of his purpose to have that place set apart for the building of the Temple Vers 30. But David could not go before it to enquire of God c. This is added to shew the reason both why David did not of himself go presently to Gibeon when he saw the Angel of the Lord stand with a drawn sword threatning Jerusalem that there he might offer up sacrifices to appease his wrath but onely fell down and praied unto him and also why the Lord did not send him to Gibeon to sacrifice when he meant to accept a sacrifice for the staying of the plague Concerning which see the notes 1. Sam. 24.18 CHAP. XXII Vers 1. THen David said This is the house of our Lord God and this is the altar c. That is this is the place of which God spake long since by his servant Moses where he intended to have a house built which must be the settled place of his worship and service and where there must be an altar instead of this I have now set up wherein onely they must offer up sacrifices unto him Deut. 12.11 There shall be a place which the Lord your God shall choose to cause his name to dwell there thither shall you bring all that I command you your burnt offerings and your sacrifices c. And this David knew either by the discovery of the prophet Gad who happely acquainted him with Gods purpose herein or else thorough the speciall instinct of Gods spirit himself gathered so much from Gods sending him to sacrifice there and from Gods miraculous testifying his acceptance of the service there done him by sending fire from heaven to consume the sacrifice chap. 21.26 28. Vers 2. And David commanded to gather together the strangers that were in the land of Israel and he set Masons to hew c. And the building of the Temple by the help of strangers was a notable type of the calling of the Gentiles As for David that set them on work he had received from God the pattern whereby the Temple was to be built and every part thereof chap. 28.11 12 19. and accordingly therefore he prepared many materials and set these workmen on work about them to which Solomon afterward added what was not done when he came to enter upon the work 1. Kings 5.17 18. Vers 3. And brasse in abundance without weight So much that they weighed it not it would have been too great a trouble and charge to receive it in and deliver it out by weight Vers 5. And David said Solomon my sonne is young and tender c. See 1. Kings 3.7 Vers 8. Thou hast shed bloud abundantly and hast made great warres thou shalt not build an house unto my name c. Because the Temple was to be a type of Christ and of the Church and Christ is the king of peace Heb. 7.2 and the Church was to be gathered not by warre and bloud-shedding but by the preaching of the Gospel the tydings of peace therefore the Lord would not have the Temple built by David but by Solomon who was a peacable prince this is doubtlesse the principall ground of this reason given why David might not build the Temple as is evident because there is mention of the warres of David in the prosecution whereof David did God good service yet withall because David was the cause of shedding the bloud of Urijah and those that were slain with him the Lord might also have respect to that and by way of correction for it to shew how displeasing it was to him might take in that amongst the reasons why David might not have the honour to build the Temple Vers 10. He shall build an house for my name c. See the notes upon 2. Sam. 7.13 14. And I will establish the throne of his kingdome over Israel for ever A great question may be made how this promise made to David concerning his sonne Solomon was accomplished in Solomons posterity especially if we hold that which many eminent Divines do with much earnestnesse maintain namely that Christ was not the sonne of David by Solomon but by Nathan It is most probable that none of the posterity of Solomon did ever sit in the throne of David after Zedekiah was carried captive into Babylon nor yet ever had the supreme power of government after they returned from Babylon again now therefore if this promise were not made good in the eternity of Christs kingdome then it seems it was not made good at all but to this I answer First that by the
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
Though Gideon brought these things forth for the repast of this man of God for such he conceived him to be yet at his command he thus disposed of them as perceiving that he intended to shew some signe thereby as he himself had desired ver 17. Vers 21. And there rose up fire out of the rock and consumed the flesh c. So soon as the Angel had touched these things with the end of his staff fire out of the rock consumed them notwithstanding the broth was poured forth upon the rock and the flesh that was laid thereon which was doubtlesse enjoyned that the miracle might be the greater as for the same cause Elijah poured water upon his sacrifice 1. Kings 18.33 and thus he made a kind of sacrifice of that which Gideon brought for him to eat and by causing fire to come miraculously out of the rock to consume it did both make known to Gideon who he was and also might signifie first Gods acceptance of that offering for the miraculous burning of sacrifices was an usuall signe of Gods accepting them secondly that God would accept of the service which Gideon should afterwards do him thirdly that it was as easie for the Lord to consume his adversaries as to burn up that his offering And besides we may look upon this as a sweet representation of our Evangelicall sacrifices The rock whereon our sacrifices must be laid is Christ and the Spirit which is as fire from him derived to us is that which must make our services pure and holy and fit to be offered to the Lord. Vers 22. Gideon said Alas O Lord God! for because I have seen an Angel of the Lord face to face It seems that in those dayes they apprehended that the seeing of an Angel of God was very perillous for the life of a man for thus also Manoah was affrighted upon the same occasion chap. 13.22 And Manoah said unto his wife We shall surely die because we have seen God Gideon therefore perceiving now that it was an Angel partly by the miraculous and sudden burning up of the provision he had brought forth with fire that came out of the rock but especially by the sudden vanishing of the Angel out of his sight he was so far over-born with fear that he could scarce think he should live notwithstanding the Angel himself had immediately before told him that he should smite the Midianites as one man And thus by this grievous affrightment he that ere-while was saluted by the Angel as a mighty man of valour was taught what the most valiant men are if they be but a little left to themselves and not supported by God Vers 23. And the Lord said unto him Peace be unto thee fear not thou shalt not die It is said before ver 21. that the Angel departed out of his sight this therefore he spake unto him out of the aire immediately after his vanishing away or else the meaning may be that he said this to him the next night for so long his fear might well continue and therefore it is happely said vers 15. that the same night the Lord said unto him Take thy fathers young bullock c. that is the same night wherein he had comforted him against this his fear Vers 24. Then Gideon built an altar there unto the Lord. That is in the place where this signe had been wrought it was therefore the same altar mentioned vers 26. for that was built upon the top of this rock onely here it is generally set down as it is usually in the Scriptures and afterward the warrant he had from God and the manner how he did it is expressed Vers 25. And it came to passe the same night that the Lord said unto him c. In this and the following verse we have the relation of the Lords appearing to Gideon the second time and the directions he gave him for some things he was to do before he undertook the deliverance of the people from the oppression of the Midianites But whether this were by a visible apparition of an angel as the former was or onely in a dream it is not expressed onely it is said that it was in the night which may make it probable that it was in a dream or nightly vision yea the same night that is either the same night wherein the Angel had comforted him as before-said vers 23. And the Lord said unto him Peace be unto thee fear not thou shalt not die or rather the same night after the Angel of the Lord appeared to him of which the story hath hitherto spoken The first direction given him may be diversly read to wit Take thy fathers young bullock and the second bullock of seven years old for so it is in the margin of our Bibles or Take thy fathers young bullock even the second bullock of seven years old If we reade it as it is in the margin then it is evident that there were two bullocks that Gideon was commanded to seize upon and doubtlesse both were to be sacrificed though there be expresse mention made of his sacrificing but one of them vers 26. Onely it is then questionable whether the words were intended to imply that one of them onely was his fathers and the other happely the peoples known by the name of the second bullock and provided for the publick service to be offered as a sacrifice to Baal or to imply onely the difference of their age both being his fathers the one his young bullock the other the second bullock of seven years old But now if we reade it as it is in our Bibles Take thy fathers young bullock even the second bullock of seven years old then there was but one bullock he was to seize upon to wit his fathers young bullock even the second bullock of seven years old which seems most probable because there is afterwards no mention made of the sacrificing any other but one bullock to wit the second bullock of seven years old but why was this called the second bullock I answer it might be so called in diverse respects as because it was the second in their order of standing in the stall or of their drawing in the plow or wain or because it was the second in regard of age or worth or because it was the second in order of those that were prepared and set apart for Baals sacrifice and indeed this last seems to me the most probable for though there be nothing in the text whereby we can certainly conclude for which of these reasons it was called the second bullock yet because it is evident that this bullock was devoted to Baals service for vers 28. we see the inhabitants of Ophrah reckoned this as a main part of Gideons sacriledge Behold the altar of Baal was cast down and the grove was cut down that was by it the second bullock was offered upon the altar that was built we may the rather think that in respect of
something that concerned Baals sacrifice it was called the second bullock and that this bullock was chosen by the Lord rather then another because it was seven years old and hereby might signifie that the Midianites tyranny which had lasted seven years should now have an end together with the suppressing of Baals worship in the land And throw down the altar of Baal that thy father hath and cut down the grove that is by it This is the second direction that is given here to Gideon to wit that he should throw down Baals altar and cut down the grove by it That all the inhabitants of Ophrah had an interest in this altar and grove we may see by their contestation with Gideons father about it vers 30. Then the men of the city said unto Joash Bring out thy sonne that he may die because he hath cast down the altar of Baal and because he hath cut down the grove that was by it It seems therefore that Joash Gideons father as being the chief magistrate of that place had built this altar at his own expence and upon his own ground though not for his use onely but for the publick use of all the inhabitants of Ophrah and that therefore the Lord calls it here his fathers altar However observable it is first that ere Gideon might go to fight against the Midianites the enemies of God and his people he was enjoyned to set on foot the reformation of Religion and the extirpation of superstition and idolatry which had provoked the Lord to displeasure against them thereby as it were to make way for a happy victory secondly that he was enjoyned to begin this work of reformation in the throwing down of his fathers altar c. Take thy fathers young bullock and throw down the altar of Baal that thy father hath the Lord thereby teaching him that he that would reform publick abuses must begin with his own family and friends and that in yielding obedience to God he might not fear to offend his father or any other that was dearest to him and that his affection to his father should make him most carefull to winne him from every way of false worship thirdly that before that charge is given him which followeth in the next verse concerning his building an altar to the Lord he is first here appointed to throw down Baals altar Gods altar and Baals the Ark and Dagon cannot stand together the true worship of God will not be accepted of God where Baals altars are not first thrown down Vers 26. And build an altar unto the Lord thy God upon the top of this rock in the ordered place Or as it is in the margin in an orderly manner This is the third direction given to Gideon that when he had thrown down Baals altar and cut down the grove he must build an altar unto the Lord in that very place upon the top of the rock whereat the Angel first appearing to him the Lord had given him a signe by causing fire to come out of that rock to consume the provision that was laid thereon brought forth for the Angel Here therefore we have the command for the building of the altar the building whereof is related before and that place was no doubt purposely chosen for the building of this new altar to signifie that it was built to the honour of that God who had there appeared to him and that both by way of thankfullnesse for the mercy there promised and by way of imploring the accomplishing of that promise in the deliverance of his people from the oppression of the Midianites As for the last words if we reade them as they are in the margin in an orderly manner then the meaning may be either that he was to build the altar of earth and unhewen stones as was ordered in the Law of Moses Exod. 20.24 25. or else that he was to build it in such a manner that it might be convenient for the service that was to be done upon it the laying of the wood in order upon it and then the burning of the sacrifice thereon But if we reade it as it is in our text in the ordered place then thereby I conceive is onely meant that the altar was to be built in that very place of the rock which was before ordered to be the place whereon the provision was to be laid that Gideon had brought out for the Angel vers 20. and which was chosen as being plain and fit for this service And take the second bullock and offer a burnt sacrifice with the wood of the grove which thou shalt cut down It was not lawfull for any but the priest to offer sacrifice or to build any altar or to offer sacrifice any where but onely in the Tabernacle but here Gods speciall command was a sufficient warrant for Gideon Vers 27. Then Gideon took ten men of his servants and did as the Lord had said unto him He took so many of his servants that it might be the more speedily dispatched because it was to be done before morning and observable it is that Gideon being a man that feared God even in those corrupt times had ten servants that were ready to joyn with him in suppressing the idolatry of Baal And so it was because he feared his fathers houshold c. That is because he feared them lest they should hinder him in that he had to do He was not affraid of any evil that they could do to him for he might well know that it would be known who had done it and this would prove as dangerous for him as if he had been taken in the doing of it but which he feared was lest he should be interrupted by them and kept from doing what God had charged him to do So that it is the wisdome and prudence of Gideon that is here commended that taking the advantage of the night and setting as many hands together at work as he could no body knew any thing of it to make head against him ere the work was done Vers 29. They said Gideon the sonne of Joash hath done this thing He might soon be suspected because he was known to be no friend of Baal but many other wayes also it might be discovered Vers 30. Then the men of the city said unto Joash Bring out thy sonne that he may die c. Herein was discovered the violent rage wherewith they were carried in their zeal for Baal Joash it seems was either their chief Magistrate or at least a man of chief note and esteem amongst them and well they might think that it would go much against him to deliver up his son to such an enraged multitude but so far were they transported with fury when they saw the altar of their idol-god thrown down that they regarded Joash no more now then another man nor will they stand to examine the cause nor to heare what Gideon can say for himself he had pulled down Baals altar and
conceive how is it possible that we should determine any thing concerning their names Sufficient it is for us to know that even in this regard the angel might well answer Manoah that his name was secret or wonderfull that is that it was a thing not to be revealed and therefore not to be enquired into or a thing too wonderfull for him to understand or that as the other angels so he also had no other name but this that he was one of those ministring spirits whom God did continually employ in the effecting of many wonderfull works for his people with respect whereto therefore it may well be that vers 19. it is expressely noted that the angel did wondrously But now granting what was formerly said that this angel of the Lord was the Sonne of God the great angel of the Covenant it must needs seem the lesse strange that he should tell Manoah that his name was secret and not to be searched into or wonderfull and incomprehensible and that because first as he is very God his name that is his essence or being is infinitely above our understanding it is a secret we must not prie into it is too wonderfull for us onely we know of him what by his word and works he hath been pleased to reveal to us and that is enough to astonish any man that will seriously ponder it with himself and secondly as he was appointed of God to be in our nature the mediatour between God and man there was nothing in him nor nothing that was to be done by him but was every way wonderfull whence it is that the prophet said of him His name shall be called wonderfull Isa 9.6 Vers 19. So Manoah took a kid with a meat-offering and offered it c. Neither the person sacrificing nor the place where they offered this sacrifice were warrantable by the law but the allowance of the angel vers 16. If thou wilt offer a burnt offering thou must offer it unto the Lord was warrant sufficient Vers 20. For it came to passe when the flame went up towards heaven from off the altar c. Because there is no mention made either of wood or of fire that was brought by Manoah for the offering of this sacrifice therefore many Expositours hold that by the ministerie of the angel there came fire out of the rock to consume the burnt offering as it was before in Gideons sacrifice chap. 6.21 But that cannot certainly be concluded from thence However it was doubtlesse the angels ascending up in the flame of the altar that was the principall miraculous work whereby the angel did discover what he was to Manoah and his wife and methinks too this is one of the strongest evidences to make it most probable that this angel was the Sonne of God and that because his going up to heaven in the flame of the sacrifice did most sweetly represent and shadow forth the office of Christ the great Angel of the covenant whose work it is to present all our services before God and to procure them to be graciously accepted of him Vers 22. And Manoah said unto his wife We shall surely die c. See the note chap. 6.22 Vers 23. But his wife said unto him If the Lord were pleased to kill us he would not have received a burnt offering c. By three severall arguments doth Manoahs wife comfort him first from Gods accepting of their sacrifice and that she takes for granted because the angel advised them to offer that their sacrifice vers 16. If thou wilt offer a burnt offering thou must offer it unto the Lord and secondly because he had made known Gods accepting of it both by that his miraculous ascending up to heaven in the flame of it whereby they might see that their sacrifice went up with him into the presence of God and also as Expositours generally conceive by causing fire miraculously to ascend out of the rock and consume the sacrifice as formerly in that of Gideons Judg. 6.21 The angel of the Lord put forth the end of the staff that was in his hand and touched the flesh and the unleavened cakes and there arose fire out of the rock consumed the flesh and the unleavened cakes secondly from those wonders God had shewed them neither saith she would he have shewed us all these things that is all these miraculous signes of Gods favour towards us to wit the strange burning of the sacrifice and ascending of the angel in the flame thereof and thirdly from his imparting those secrets to them concerning their child Nor saith she would he as at this time have told us such things as these that is neither would he thus beforehand in a time of such great distresse have told us such comfortable tidings concerning the birth and education of our child and the worthy service he should do for the deliverance of his Church and people Vers 24. And the child grew and the Lord blessed him That is he indued him with admirable strength of body courage of mind and all other gifts requisite for those worthy services God had appointed him to do Vers 25. And the spirit of the Lord began to move him at times in the camp of Dan c. The camp of Dan was either the place of Samsons dwelling so called by occasion of that which we find written concerning the expedition of the Danites against Laish which it seems was before the dayes of Samson chap. 18.11 12. And there went from thence of the familie of the Danites out of Zorah and out of Eshtaol six hundred men appointed with weapons of warre And they went up and pitched in Kiriath-jearim in Judah wherefore they call that place Mahaneh-Dan unto this day or else it may be meant of a camp which the Danites had formed at present in this place having raised an army to withstand the incursions of the Philistines who did sorely now oppresse them where Samson serving in his young years began to give proof of the noble acts he should afterwards do For the spirit of God began now and then at times to come upon him and to put him upon strange and admirable exploits even beyond the ordinary courage and strength of man CHAP. XIV Vers 1. ANd Samson went down to Timnath c. A citie that was at first in the lot of Judah Josh 15.57 and afterward was separated for the tribe of Dan Josh 19.43 but was often if not alwayes in the possession of the Philistines in the confines of whose land it stood and so now it seems it was Vers 2. I have seen a woman in Timnath of the daughters of the Philistines now therefore get her for me to wife It was unlawfull for any Israelite much more for a Nazarite to marry with a daughter of the Philistines Deut. 7.3 but it seems Samson did this not without a speciall warrant from God either by revelation or by a strong instinct of the spirit which he knew well
not bound thereto by the Law And the two sonnes of Eli Hophni and Phinehas the Priests of the Lord were there This Eli was at this time Judge of Israel the next after Samson chap. 4.18 He had judged Israel fourtie years and withall as it is generally thought by all Expositours he was high Priest too Indeed how he should come to be high Priest we cannot say For Aaron leaving two sonnes behind him Eleazar and Ithamar the high Priesthood was to have descended successively to the posteritie of Eleazar Aarons eldest sonne and accordingly we reade that Eleazar was high Priest after Aaron died Deut. 10.6 and after Eleazar died Phinehas Judg. 20.28 Now it is evident that Eli was of the posteritie of Ithamar Aarons second sonne because it appears that Abiathar who was deposed from being high Priest by Solomon was of the posteritie of Eli 1. Kings 2.27 and of Ahimelech who was the sonne of Abiathar it is expressely said 1. Chron. 24.3 that he was of the sonnes of Ithamar and how therefore the high Priesthood came to be transferred from the posteritie of Eleazar to Eli that was of the house of Ithamar cannot be cleared by any place of Scripture onely because it is said chap. 2.30 that God had promised Eli that his house and the house of his father should walk before him for ever thence some conclude that it was not without Gods appointment that the high Priesthood was removed to the house of Ithamar and that because the high Priests of Eleazars familie had some way provoked God by their evil wayes in the dayes of the former Judges As for Elies two sonnes Hophni and Phinenas it is expressely inserted here that they were then in Shiloh when Elkanah used yearly to go up thither to sacrifice to intimate thereby the wisdome and pietie of Elkanah who would not neglect his dutie in going up thither with his sacrifices according to the rule of Gods Law because of the horrible wickednesse of these wretches who were of chief sway amongst the Priests that attended the service of the Tabernacle no though others stumbled so at their lewdnesse that chap. 2.17 they abhorred the offering of the Lord yet Elkanah would not do so but went up yearly at the appointed feasts to the house of God though Hophni and Phinehas were there Vers 4. He gave to Peninnah his wife and to all her sonnes and daughters portions That is portions of the peace offerings which he offered to the Lord the fat onely of the peace-offerings was burnt upon the altar the right shoulder and the breast was given to the Priest and the remainder of the sacrifices were for the offerer to eat and those that belonged to him of this therefore Elkanah gave portions to Peninnah and her children according to the ancient manner of feasts of which see Gen. 43.34 Vers 5. But unto Hannah he gave a worthy portion for he loved Hannah c. Peninnah had a great share as having many children for she and her sonnes and her daughters had each of them severall portions whereas Hannah being but one was to have but a single portion But her husband therefore because he loved her dearly as being a gracious woman and withall of a meek and quiet melting disposition that she might not be discouraged took care that her one portion should be the larger and better a double portion as some read it and happely of the choice and best of the sacrifices Vers 6. And her adversary also provoked her sore c. This her adversary was Peninnah as indeed where one man contrary to the Ordinance of God hath two wives they must needs be adversaries as being corrivalls in his love and live in continuall variance one with the other and she provoked her sore to make her to fret because the Lord had shut up her wombe That is she provoked her purposely to make her vex and disquiet her self and that by upbraiding her with her barrennesse as an effect of the Lords displeasure Now this is added here as a second reason why Elkanah gave Hannah such a worthy portion It was not onely because of the singular love he bare to her but also because he saw that Peninnah vexed her and so he was the more carefull to comfort her and chear her up Vers 7. And as he did so yeare by yeare when she went up to the house of the Lord so she provoked her c. That is whereas Elkanah did this yearly to chear Hannah Peninnah was hereby rendred the more ready to vex her Now this petulancy of Peninnah in provoking Hannah by upbraiding her with her barrennes is hereby much aggravated that she did not forbear at those times when they went up to pray and offer sacrifices to the Lord. See Mat. 5. And withall it implies that she upbraided her with the fruitlessenes of her seeking to God so earnestly at those times for a child Vers 9. So Hannah rose up after they had eaten in Shiloh and after they had drunk That is after Elkanah and his family had eaten and drunk together with whom Hannah sat It may be indeed that Hannah upon her husbands words vers 8. did eat a little yet it is most probable that she did neither eat nor drink for besides what she said afterward to Eli vers 15. I have drunk neither wine nor strong drink it seems to have been against the expresse letter of the Law for any body to partake of these holy feasts whilst they were in sadnesse and heavinesse of spirit Deut. 12.7 And there you shall eat before the Lord your God and ye shall rejoyce in all that ye put your hand unto ye and your housholds Levit. 10.19 And Aaron said unto Moses Behold this day have they offered their sinne offerings and their burnt offerings before the Lord and such things have befallen me and if I had eaten the sinne offering to day should it have been accepted in the sight of the Lord Now Eli the Priest sat upon a seat by a post of the Temple of the Lord. That is of the Tabernacle for as Solomons Temple is sometimes called a Tabernacle Jer. 10.20 My Tabernacle is spoyled and all my cords are broken so the Tabernacle is here called the Temple of the Lord. But yet it seems too that the Tabernacle was at this time within some house built for that purpose in Shiloh and hence there is mention here of a seat by a post where Eli sat and afterwards of doores chap. 3.15 And Samuel lay untill the morning and opened the doores of the house of the Lord whereas the Tabernacle had neither gates nor posts nor seats before it but onely a vail that was hung up at the entring into it Exod. 26.36 Vers 11. And she vowed a vow and said c. To wit as it followeth afterwards that if the Lord would give her a man-child she would give him unto the Lord all the dayes of his life and that he should be
me accordingly Vers 37. His heart died within him and he became as a stone That is he fell as it were into a swoun and so there he lay like a stock or stone for ten dayes together the very thinking how near he was to death upon his wives relation made his heart to die within him Vers 39. And wen David heard that Nabal was dead he said Blessed be the Lord c. Though he rejoyced not in the evil that was fallen upon Nabal yet he could not but rejoyce in the manifestation of Gods justice upon him in his behalf and in seeing that the Lord had pleaded his cause against him And David sent and communed with Abigail to take her to him to wife David would rather send then go himself that she might the more freely either grant or denie his suit and that it might be the more evident that he took her not by force and violence Vers 41. Behold let thine handmaid be a servant to wash the feet of the servants of my Lord. Herein was the faith of Abigail discovered who could think so honourably of David when he lived in such a persecuted estate and despised condition Vers 43. David also took Ahinoam of Jezreel A town in Judah Josh 15.56 Vers 44. But Saul had given Michal his daughter Davids wife to Phalti c. This Phalti of Gallim a place in the tribe of Benjamin â—aâ— 10.30 is also called Phaltiel 2 Sam. 3.15 to whom Saul gave Michal Davids wife not onely out of hatred and malice against David but also out of policy as he thought that the title of having his daughter to wife might not be any furtherance to him in climbing to the kingdome CHAP. XXVI Vers 1. ANd the Ziphites came unto Saul to Gibeah saying Doth not David hide himself c. Though David had been once before in great danger in these parts the Ziphites discovering him to Saul and seeking to intrap him yet hither he was come again from the wildernesse of Paran chap. 25.1 and good reason might be given for it For it might be occasioned by his marriage with Abigail whose estate lay in these parts and again his hope that Saul would keep his covenant and oath chap. 24. might encourage him the rather because since that for a time he had now been quiet but he found his enemies as violent as ever Indeed if David should come to the crown the Ziphites might well fear theâ— former treachery would be remembred and therefore it stood them upon to seek Davids ruine if by any means they could Vers 3. David abode in the wildernesse and he saw that Saul came after him c. But why is it said in the very next words vers 4. That he sent forth spies and so understood that Saul was come in very deed I answer that these first words are meant onely of some notice that David had of Sauls coming of the certainty whereof he was not at first fully satisfied and so sending out scouts to see if it were true was by them fully informed that it was so indeed Vers 6. Then answered David and said to Ahimelech the Hittite and to Abishai the sonne of Zeruiah brother to Joab saying Who will go down with me c. The two Captains whom he desired to go with him to Sauls camp were Ahimelech called the Hittite either because he was so by birth though in Religion he was an Israelite or else because though he was an Israelite by birth yet he lived among the Hittites and Abishai the sonne of Zeruiah Davids sister 1. Chron. 2.15.16 and therefore it is that she the mother is still mentioned and not the father who was perhaps of meaner descent at least not of so great a family David having before closely approached Sauls camp alone by himself as is before noted vers 5. and finding them all fast asleep being carried no doubt also by a speciall instinct of the spirit of God he resolved once more to manifest his fidelity to Saul and therefore demanded of these his followers which of them would venture to go with him into the camp to Saul where he had found all the Army securely sleeping Vers 8. Then said Abishai to David God hath delivered thine 〈◊〉 thine hand this day c. Davids sparing Saul in the like case formerly haâ— done no good upon him and besides the Lords proffering him the like opportunitie 〈◊〉 second time seemed to Abishai a manifest declaration of Gods will that he wouâ— have him cut off Saul and therefore though he rejected this motion before 〈◊〉 Abishai hoped he would hearken to it now and therefore again pressed him 〈…〉 might be done Vers 10. The Lord shall smite him or his day shall come c. That 〈…〉 God should strike him with sudden death or he should die his naturall 〈…〉 other men die by sicknesse or old age or he should come to his end by some casualty as by being slain in battel c. Vers 11. Take thou now the spear that is at his bolster and the cruse of water c. Which stood happely by him for the quenching of his thirst or else to wash with for some conceive that in those hot countreys they used to wash sometimes in the night especially if any pollution had befallen them Vers 14. Then Abner answered and said Who art thou that criest to the king That is say some to the disturbance of the king in his rest But I rather think that though it be onely expressed in the foregoing words that David cried to the people and to Abner yet he mentioned also the king at least so farre as to ask Who is there about the king whereupon Abner answered thus Who art thou that criest to the king Vers 19. If the Lord have stirred thee up against me let him accept an offering Some understand this as if David had said that in case it were manifest that it were of the Lord onely that Saul was stirred up against him he for his part would most willingly yield himself to the triall of justice that he might if he had offended undergo deserved punishment and so this might be accepted of the Lord as a sacrifice well-pleasing in his sight But there is another exposition given by others which is plainer and seems more clearly to be gathered from the text to wit that David desires that the Lord might be appeased by sacrifices if really it were of him that Saul was stirred up against David and of no body else David considered that perhaps no enemy urged Saul to these courses but that it was of God to wit by letting loose the evil spirit upon him 2. Sam. 24.1 and that herein the Lord might have respect both to the sinne of David and Saul why then saith David if the case be so let us both labour to make our peace with God let us offer up sacrifices that may be acceptable in his sight humbly acknowledging our offences and calling to
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
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
basons 2. Chron. 4.8 It is expressed that there were an hundred basons CHAP. VIII Vers 1. THen Solomon assembled the Elders of Israel c. To wit to attend upon the ark when it was removed out of the City of David which is Zion where it had been ever since David brought it thither 2 Sam. 6.12 of which see the note there unto the Temple which Solomon had now built in mount Moriah for by this personall attendance both of Princes and people upon the ark they did acknowledge the Lord of whose presente the ark was a type to be the God and Lord of Israel and themselves his servants A great question indeed it is how it can be said here that the ark was carried out of Sion that it might be placed in the Temple seeing ordinarily in the Scripture Sion is spoken of as the place where God dwelt in his Temple amongst his people as Psal 78.68.69 where it is said that God chose the tribe of Judah the mount Zion which he loved and he built his Sanctuary like high places c. and Esa 8.18 where God is called the Lord of hosts that dwelleth in mount Zion and so in many other places But for this we must know that to speak properly and in a strict sence the Temple was not built in mount Sion but in mount Moriah 2. Chron. 3.1 therefore it is said here that the ark was carried out of the citie of David which is Zion into the Temple but because the whole citie of Jerusalem is usually called Sion and mount Sion from that mount which was a chief part of it thence it is that the Temple Gods dwelling place is so usually said to have been in Sion Vers 2. And all the men of Israel assembled themselves unto king Solomon at the feast c. That is at the time when they were from all parts of the land to assemble themselves together to keep the feast in the moneth of Ethanim which is the seventh moneth By the feast is meant as is most probably held by the most of Interpreters the feast of tabernacles which began the 15 day of the seventh moneth Levit. 23.34 and was indeed the chief feast of this moneth as being one of those three feasts whereto all the males of Israel were bound to resort yet it must needs be that the people assembled at least the heads of the tribes and the chief of the fathers seven or eight dayes before the feast of tabernacles for the feast of tabernacles was kept from the fifteenth to the end of the two and twentieth day and on the three and twentieth day Solomon dismissed the people 2. Chron. 7.10 And on the three and twentieth day of this seventh moneth he sent the people away unto their tents so that the seven dayes which he kept for the dedication of the temple whereof mention is made vers 65. of this chapter and 2. Chron. 7.9 were before the feast of tabernacles yet if they were the seven dayes immediately foregoing the feast of tabernacles which was on the fifteenth day of the moneth doubtlesse the tenth day was excepted which was the day wherein they afflicted their souls with fasting Levit 23.27 and therefore not likely to have been one of the dayes of this festivitie of the Temples dedication now whereas it may be objected that till the eight moneth the Temple was not finished chap. 6.38 And in the eleventh yeare in the moneth Bul which is the eight moneth was the house finished to this I answer that the dedication therefore was doubtlesse in the seventh moneth of the following yeare that moneth being chosen for the peoples convenience who were then to assemble themselves to keep the feast of Tabernacles and that in the interim there might be time for the drying of the walls and to make all things ready for the dedication of it Vers 3. And the priests took up the ark In 2. Chron. 5.4 it is and the Levites took up the ark but that is onely because the priests also were of the tribe of Levi. Vers 4. And they brought up the ark of the Lord and the tabernacle of the congregation c. To wit that which was made by Moses which onely was called the tabernacle of the congregation this had been hitherto in Gibeon 2. Chron. 1.3 but was now removed thence with all the holy vessels thereof and laid up in the treasuries of the Temple not onely because they had been consecrated to God but also to make sure that the Temple should now be the onely place of Gods worship Vers 5. Sacrificing sheep and oxen that could not be told nor numbred for multitude To wit when they were going in a solemn manner before the ark to remove it from the citie of David into the Temple and therefore perhaps in the same manner too that was observed by David when he removed the ark from the house of Obed Edom 2. Sam. 6.13 And it was so that when they that bare the ark of the Lord had gone six paces he sacrificed oxen and fatlings Vers 8. And they drew out the staves that the ends of the staves were seen out in the holy place c. Some conceive the meaning of this hard place is this to wit that they drew out the staves quite out of the rings of the ark thereby to signifie that the ark was now to be removed no more and so the staves being laid upon the ground in the fore part of the Sanctuary their foure ends or heads might be seen as one went out of the holy place into the most holy but out of that place they were never seen because the ark was never removed but it is hard to make this exposition agree with the words the most approved exposition therefore is this when they had set the ark in his place behind the Cherubims to wit the two great Cherubims which Solomon had made neither the ark nor the staves could be seen but then they drew out the staves eastward that so though the ark was not seen yet the end of the staves might be seen to put them in mind of the ark which was behind the wings of the Cherubims for by this means the ends of the staves were seen out in the holy place before the oracle that is in that part of the most holy place which was before the ark which was more especially called the oracle and they were not seen without that is they were not seen out of the ark they that were before the oracle in the most holy place might discern by the ends of the staves that they were in the ark as it is expressed 2. Chron. 5.9 And they drew out the staves of the ark that the ends of the staves were seen from the ark before the oracle but the staves were never seen out of the ark for that was against Gods Law Exod. 25.15 The staves shall be in the rings of the ark they shall not be taken from it
14. And Hezekiah went up into the house of the Lord and spread it before the Lord. That is he spread Sennacheribs letter before the altar the signe of Gods presence amongst them and this he did partly to quicken his own spirit and to strengthen his own faith in prayer by the sight of that blasphemous writing and partly by that outward signe to imply what he desired of God namely that God would take notice of and revenge the horrible blasphemies of that daring wretch against his great and glorious name Vers 16. And heare the words of Sennacherib which hath sent him to reproch the living God That is the messenger that brought his letter Vers 21 This is the word that the Lord hath spoken concerning him The virgin the daughter of Sion hath despised thee c. That is the inhabitants of Sion Jerusalem shall laugh thee to scorn The people inhabiting any citie or countrey are in the Scripture usually called the daughter of that citie or countrey Psal 45.12 And the daughter of Tyre shall be there with a gift Psal 137.8 O daughter of Babylon who art to be destroyed because they have been bred born and nourished theâ—e and have lived under the defence government thereof and ought to be faithfull and obedient to the government under which they live whence naturally all nations are wont to stile their countrey their mother 2. Sam. 20.19 Thou seekest to destroy a citie and a mother in Israel and they are called the virgin daughter of Sion not so much because they were not now defiled with idolatry which is spirituall fornication for even heathen people are so called Isa 47.1 Come down and sit in the dust O virgin-daughter of Babylon sit on the ground there is no throne O daughter of the Caldeans Jer. 46.11 Go up into Gilead and take balme O virgin the daughter of Egypt and where had been grosser idolatry then amongst the inhabitants of Jerusalem in the dayes of Ahaz nor because she had never yet been subdued and brought under the command of any forrain prince for after they were under the Babylonian command they are still called so Lam. 1 15. the Lord hath troden the virgin the daughter of Judah as in a winepresse and 2.13 What thing shall I liken to thee O daughter of Jerusalem what shall I equall to thee that I may comfort thee O virgin daughter of Sion but rather because of their constant abode in those places for in that regard they might most fitly be resembled to a virgin daughter that lives with her mother tenderly and delicately brought up by her yea perhaps in this place this phrase is used also to imply the weaknesse of Jerusalem at this time Vers 23. By thy messengers thou hast reproched the Lord. By this circumstance doth the Prophet aggravate the insolent pride of Sennacherib that he set his servants to blaspheme the holy name of God With the multitude of my chariots I am come up to the height of the mountains c. That is the strongest places of the kingdome I have subdued and passed through as a conquerour even those that seemed to them most inaccessible and am now come to the sides of Lebanon that is their chief citie and strength the citie Jerusalem and hereby is intimated that nothing could or should stand in the way of his armies that as he had hitherto so he would still subdue the land before him take possession of their forts and castles cut down the tall cedar trees and the choice firre trees that is destroy there Princes Nobles and great men enter the lodgings of his borders and into the forrest of his Carmel that is possesse himself of their frontier towns and all the fruitfull and pleasant places of their countrey even as conquerours in a land subdued are wont to do as they go along what they please themselves Vers 24. I have digged and drunk strange waters and with the sole of my feet have I dried up all the rivers of besieged places That is when I have come in places most destitute of water it hath been no hindrance to me because even there I have digged up strange waters that is fountains waters where never any were seen before on the other side where cities have been environed with great deep waters no sooner have I set my foot there to besiege them but with the multitude of my souldiers I have dried them up Thus he boasts that nothing could be a let to his numerous army and laughs to scorn Hezekiahs policie in cutting of the waters 2. Chron. 32.3 Vers 25. Hast thou not heard long ago how I have done it and of ancient times that I have formed it c. As if the Lord should have said Thou boastest of the conquest of many nations but didst thou never heare that there is a God in heaven that ruleth the world by whose providence and decree all such things are done surely thus it is with thee now have I brought it to passe that thou shouldest be to lay waste fenced cities into ruinous heaps that is that which I before determined I have now by thee brought to passe using thee as my scourge to punish the wickednesse of men and to turn their strong fenced cities into ruinous heaps which agrees with that which the Prophet saith elsewhere Isaiah 10.5 6. O Assyrian the rod of mine anger and the staffe in their hand is mine indignation I will send him against an hypocriticall nation and against the people of my wrath will I give him a charge to take the spoil and to take the prey and to tread them down like the mire in the streets there is indeed another translation of these words which is set in the margin of our Bibles Hast thou not heard how I have made it long ago and formed it of ancient times should I now bring it to be laid waste and fenced cities to be ruinous heaps and according to this translation the meaning may be that God had long ago and of ancient times made and formed the Israelites to be his peculiar people and had planted them in the land of Canaan which he had provided for their inheritance a thing so famously known that Sennacherib must needs have heard of it and that therefore it was not likely that God would now suffer him wholly to lay waste their countrey and to turn their cities into ruinous heaps but the first exposition doth farre best agree with the scope of the Lords upbraiding the pride of Sennacherib in boasting of what he had done to so many nations Vers 26. Therefore their inhabitants were of small power they were dismaied and confounded they were as the grasse of the field c. That is because I gave them up into thy power therefore they were soon and easily destroyed Vers 27. But I know thy abode and thy going out c. That is I know all thy counsels and enterprizes there is nothing thou
mercies of David thy servant That is the mercies which thou hast promised to David CHAP. VII Vers 1. NOw when Solomon had made an end of praying the fire came down from heaven c. See the notes Levit. 9.24 and 1. Kings 8.54 Vers 3. And praised the Lord saying For he is good for his mercy endureth for ever That is they sang Psalmes of praise the burthen and foot whereof was this for he is good for his mercy endureth for ever And such we see the 136. Psalme was and therefore happely that was sung at this time the like expression we have again vers 6. Vers 6. David praised by their ministery That is the Levites sung the Psalmes which David composed and appointed to be sung Vers 7. Moreover Solomon hallowed the middle of the court c. See 1. Kings 8.64 Vers 8. Also at the same time Solomon kept the feast c. Concerning this feast see also the notes 1. Kings 8.65.66 Vers 12. And the Lord appeared to Solomon by night c. See 1. Kings 9.1 2. CHAP. VIII Vers 2. THe cities which Huram had restored to Solomon Solomon built them c. Solomon had given them to Huram and Huram not liking them had restored them to Solomon and so Solomon built them See 1. Kings 9.11 12. In which chapter we have also most of the other passages of this chapter and therefore I must referre the reader to the annotations there Vers 11. For he said My wife shall not dwell in the house of David c. In the foregoing words it is said that Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had built for her and here the reason given for this is for he said My wife shall not dwell in the house of David king of Israel and why so Because the places are holy whereunto the ark of the Lord hath come Concerning which a question of great difficulty may be moved to wit why the house of David should be counted so holy that Solomons wife might not be suffered to dwell there and that even after the ark was already removed thence into the Temple we reade not any where else that the presence of the ark made any place holy any longer then it continued there for was the house of Obed-edom holy after the ark was carried from thence yet here thirteen years after the ark was carryed into the Temple for so long it was after the finishing of the Temple ere Solomon had built his own house and the queens house 1. Kings 7.1 Solomon refused to let his wife dwell in Davids house because the ark had been there yea the words seem to imply that all places were esteemed holy where the ark had been the places are holy saith Solomon whereunto the ark of the Lord hath come But for resolving of this two answers may be given First that those words for he said My wife shall not dwell in the house of David king of Israel because the places are holy c. contain the reason why Solomon resolved to build an house for his wife at which time the ark was yet in the house of David not why he brought up his wife into the house he had built for her when indeed the ark had been long before removed into the Temple and so must be referred to the words immediately foregoing the house that he had built for her Solomon brought up the daughter of Pharaoh out of the city of David unto the house that he had huilt for her and then to shew what moved him to build an house for her this clause is added for he said My wife shall not dwell in the house of David king of Israel because the places are holy whereunto the ark of the Lord hath come Or secondly that Solomon resolved that because the places were holy whereunto the ark was brought therefore it was not fit that his wife who was born of heathen parents and had not her self perhaps at that time embraced the faith of Israel should dwell in the house which had been holy in this regard though Davids house ceased to be holy after the ark was removed thence in regard of the Symbolicall signe of Gods presence yet out of his superabundant respect unto that signe of Gods presence he thought it not fit to make that a dwelling place for her and her followers that were aliens and strangers to the house of Israel which had been the holy dwelling place of the most high God and this I conceive to be the best and most satisfying answer CHAP. IX Vers 1. ANd when the Queen of Sheba heard of the fame of Solomon c. See 1. Kings 10.1 where also many other passages of this chapter are explained in the Annotations upon the severall passages there Vers 8. Which delighted in thee to set thee on his throne That is the throne of Israel 1. Kings 10.9 All thrones are Gods because all power is of God and he disposeth all the kingdomes in the world to whom he pleaseth Daniel 4.32 The most high ruleth in the kingdome of men and giveth it to whomsoever he will But the throne of Israel was the Lords in a more speciall respect because there was a speciall covenant betwixt God and Israel in regard whereof he was more peculiarly their God and king and their kings his deputies and types of Christ Psal 2.6 I have set my king upon my holy hill of Sion Vers 10. And the servants of Huram c. See 1. Kings 10 11 12. Vers 12. And king Solomon gave to the Queen of Sheba all her desire whatsoever she asked besides that which she had brought unto the king That is besides what he gave her of his own royall bounty 1. Kings 10.13 in lieu of those guifts which she had brought to him or rather besides what he gave her in gifts of the same kind with those which she had given him to wit gold and spices and precious stones he gave her also other things that were greater rarities to her because she had them not in her own countrey Vers 13. Now the weight of gold that came to Solomon c. See 1. Kings 10.14 c. Vers 25 And Solomon had foure thousand stalls for horses and chariots c. See 1. Kings 4.26 Vers 28. And they brought unto Solomon horses out of Egypt c. See 1. Kings 10.28 Vers 29. Now the rest of the acts of Solomon first and last are they not written in the book of Nathan c. See 1. Kings 11.41 CHAP. X. Vers 1. ANd Rehoboam went to Sechem This story is related as here in 1. Kings 12.1 Concerning which therefore see the Annotations there CHAP. XI Vers 4. ANd they obeyed the words of the Lord c. See 1. Kings 12.24 Vers 11. And he fortified the strong holds and put captains in them c. That is many places that were by situation and nature strong he fortified also
there were so many of the people that were not sanctified but were unclean and consequently there were so many sacrifices to be offered for their purifying and cleansing that the priests alone could not do the work and therefore the Levites were imployed therein Vers 18. For a multitude of the people even many of Ephraim and Manasseh Issachar and Zebulun had not cleansed themselves c. That is though the Levites did help the priests as is before said yet very many of the Israelites did eat the Passeover being not purified from their uncleannesse Vers 20. And the Lord hearkened to Hezekiah and healed the people That is he sanctified them by his spirit in an extraordinary way or he did not punish them but forgive them that their infirmity and accepted them as if they had been purified Vers 22. And Hezekiah spake comfortably to all the Levites that taught the good knowledge of the Lord. That is he encouraged them in their work and gave them hope of Gods mercy to the people as concerning those that had eaten the Passeover and were not cleansed according to the Law Vers 24. And a great number of the priests sanctified themselves To wit that were not before sanctified see vers 3. and chap. 29.34 Vers 26. For since the time of Solomon the sonne of David king of Israel there was not the like in Jerusalem That is since the Israelites were divided from Judah and Benjamin Vers 27. Then the priests the Levites arose and blessed the people and their voice was heard c. That is the Lord heard their prayer and blessed them as was promised Numb 6.27 And they shall put my name upon the children of Israel and I will blesse them CHAP. XXXI Vers 1. NOw when all this was finished all Israel that were present went out to the cities of Judah and brake the images in pieces c. See chap. 30.14 In Ephraim also and Manasseh untill they had utterly destroyed them all To wit in those cities of Ephraim and Manasseh that had been taken in the warres by the kings of Judah from the kings of Israel for all this was done by the authority and command of Hezekiah See 2. Kings 18.4 Vers 2. And Hezekiah appointed the courses of the priests and the Levites c. to minister and to give thanks and to praise in the gates of the tents of the Lord. That is in the Temple called the tents of the lord because there the priests and Levites who for their severall functions number and order are called an army or host Levit. 4.3 kept the watch of the Lord and there the people assembled together in troops as souldiers in the camp and that to pray unto the Lord which is the chief service of our spirituall warfare Vers 3. He appointed also the kings portion of his substance for the burnt-offerings to wit for the morning and evening burnt-offerings c. All the particular sacrifices here mentioned as is written in the law of the Lord that is which in the law were severally prescribed for every feast and for the daily sacrifice Num. 28. they were ordinarily provided by the people in generall as it was also afterward Nehem. 10.32 33. Also we made ordinances for us to charge our selves yearely with the third part of a shekel for the service of the house of our God for the shew-bread and for the continuall meat-offering and for the continuall burnt-offerings of the Sabbaths and of the new moons c. but now it seems to ease the people in their poverty Hezekiah appointed a portion for and toward these services out of his own substance Vers 4. He commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites that they might be encouraged in the law of the Lord. That is that they might not be distracted with worldly cares of providing for themselves nor follow their callings heavily for want of maintenance but might chearfully bend themselves wholly to the service of the Lord. Vers 5. The children of Israel brought in abundance the first fruits of corn wine and oyle c. To wit those in and about Jerusalem where the commandment was first given for of the Israelites inhabiting the other cities of Judah the following verse speaks or else in this verse there is mention of the tithes and first-fruits of such as grew out of the earth and in the following verse of the tithes of cattell and such other things And concerning the children of Israel and Judah that dwelt in the cities of Judah they also brought in the tythes of oxen and sheep and the tithe of holy things that is all other tithes that were by the Law of God due which are here called the tithe of holy things because the tithes were to be set apart from the rest of their goods as things consecrated and holy to the Lord yet happely these words are specially intended of those second tithes which were not given for the maintenance of the Levites but separated for other holy uses for which see Deut. 14.22 and Levit. 27.30 Vers 7. In the third moneth they began to lay the foundation of the heaps and finished them in the seventh moneth For in the third moneth was their harvest and therefore the feast of Pentecost which was in that moneth was called the feast of harvest and in the seventh moneth they gathered all other fruits of the land and therefore the feast of Tabernacles which was in that moneth was called the feast of in gathering in the end of the yeare Exod. 23.16 Vers 9. Then Hezekiah questioned with the priests and the Levites concerning the heaps That is he demanded how it came to passe that they had spent no more of that provision that was brought in for them Vers 10. And Azariah the chief priest of the house of Zadok answered him c. There were still two chief priests of the two severall families of Eleazar and Ithamar that had the chief command in the Temple under the high priest of which it seems this Azariah was one who is therefore also called vers 13. the ruler of the house of God For the Lord hath blessed his people and that which is left is this great store That is since they brought in their first fruits and tithes God hath so abundantly blessed the people that their offerings have yielded us sufficient provision and this overplus which is left besides Vers 12. And brought in the offerings and the tithes and the dedicate things faithfully over which Cononiah the Levite was ruler c. To wit to see the offerings and the tithes and the dedicate things safely stored up and carefully preserved in the severall garners or chambers appointed for them and to keep an account both of what was brought in and what was delivered forth according to the order established 1. Chron. 26.20 Vers 14. And Kore the sonne of Imnah the Levite the porter toward the east was over the