Lord his God was with him Vers 3. And their father gave them great gifts of silver and of gold and of precious things with fenced cities in Judah See the Annotations for most passages in this chapter 2. Kings 8.16 c. Vers 11. And caused the inhabitants of Jerusalem to commit fornication c. That is to worship Baal and herein this sinne of Jehoram is aggravated that he set up this idolatry in Jerusalem where was the Temple Gods dwelling place Vers 12. And there came a writing to him from Elijah the prophet c. Elijah was taken up into heaven in Jehoshaphats time and Elisha was succeeded in his room 2. Kings 3.11 either therefore this is meant of some other Elijah or of Elisha and that he is here called Elijah as the Baptist afterward was because he came in the spirit and power of Elijah or else which is more probable this prophesie was written by Elijah whilest he lived upon the earth as Isaiah wrote before-hand concerning Cyrus Isaiah 45.1 and the prophet that was sent to Jeroboam prophesied of Josiah 1. Kings 13.2 and committed either to Elisha or the other prophets and by them now sent to Jehoram whose insolent crueltie was such that the prophets durst not shew themselves in his presence Vers 14. Behold with a great plague will the Lord smite thy people and thy children c. See the event vers 16 17 18. and thus his slaying his brethren was punished with the losse of his own children Vers 19. And his people made no burning for him like the burning of his fathers See chap. 16.14 CHAP. XXII Vers 1. ANd the inhabitants of Jerusalem made Ahaziah his youngest sonne king in his stead c. See the Annotations of most of this chapter in 2. Kings 8.24 c. Vers 9. And he sought Ahaziah and they caught him for he was hid in Samaria and brought him to Jehu He was first wounded in his flight from Israel not farre off from Ibleam which was not farre from Megiddo and being wounded fled to Megiddo and at Megiddo he was at length slain 2. Kings 9.27 But how is it then said that he was hâ—d and taken in Samaria I answer 1. That by Samaria here may be meant onely the kingdome of Samaria as is noted on the 2. Kings 9.27 Or 2. that not thinking himself safe in Megiddo whither he at first fled to hide himself he thence fled to Samaria where he was found and thence brought back to Megiddo and slain there So the house of Ahaziah had no power to keep still the kingdome That is there was none of his children of years to maintain their right to the kingdome against such as would usurpe the regall power as Athaliah immediately did Vers 10. She arose and destroyed all the seed royall of the house of Judah See the Annotations for this and the following verses in 2. Kings 11.1 2. CHAP. XXIII Vers 1. ANd in the seventh yeare Jehoiada strengthened himself c. See 2. Kings 11.4 c. Vers 4. A third part of you entring on the sabbath of the priests and of the Levites shall be porters of the doores This third part here spoken of seems to be the same that in 2. Kings 11.6 are said to have had the charge of the gate behind the guard which was the south-gate Whereas therefore it is here said that they were porters of the doores it is either because this gate was called the gate of the doores or thresholds for some cause unknown to us or else because besides the charge of the keeping of the gate behind the guard mentioned in the book of the Kings they were also appointed to be porters of the doores of the Temple See the notes on 2. Kings 11.5 Vers 5. And a third part at the gate of the foundation That is the east-gate called also the gate of Sur 2 Kings 11.6 it was happely called the gate of the foundation because it stood lower than the rest and from thence they went up by an ascent into the great court And all the people shall be in the courts of the house of the Lord. That is in the court of the people which was divided into severall courts for we cannot think that the people were appointed to be in the priests court Vers 6. Let none come into the house of the Lord save the priests c. That is into the priests court But all the people shall keep the watch of the Lord. That is shall guard the holy place that no man enter it or they shall observe to do in this service of the Lord what is given them in charge Vers 8. And took every man his men that were to come in on the sabbath c. That is every man that was the head of the family took those that belonged to them For Jehoiada the priest dismissed not the courses See 2. Kings 11.5 Vers 9. Moreover Jehoiada the priest delivered to the captains of hundreds spears c. See 2. Kings 11.10 where also are many severall notes for the following passages of this chapter Vers 11. And Jehoiada and his sonnes anointed him and said God save the king Zechariah therefore the sonne of Jehoiada that was afterwards slain at the command of this king chap. 24.21 had now an hand in setting the crowne upon his head Vers 13. Also the singers with instruments of musick and such as taught to sing praise That is that lead the song as being the most skilfull and at other times teachers of the younger sort Vers 16. And Jehoiada made a covenant between him and between all the people c. That is between the Lord of whom mention was made before vers 14. and again in the last words of this verse and the king and the people as it is expressed 2. Kings 11.17 or betwixt himself and the king and the people to wit in Gods behalf Vers 20. And they came through the high gate into the kings house That is the chief gate of the kings house called the gate of the guard 2. Kings 11.19 CHAP. XXIV Vers 4. ANd it came to passe after this that Joash was minded to repair the house of the Lord. See 2. Kings 12.4 5. Vers 5. Howbeit the Levites hastened it not For in the three and twentieth yeare of his reigne they had done nothing to the repairing of the house 2. Kings 12.6 Vers 6. Why hast thou not required of the Levites to bring out of Judah and out of Jerusalem the collection according to the commandment of Moses c. By this collection may be meant either the half shekel which every man paid when they were numbred Exod. 30.12.13 which is called the money of every one that passeth account 2. Kings 12.14 or else the voluntary contributions which the people were to give after the manner as they did for the building of the tabernacle at the commandment of Moses Exod. 35.5 an order which it seems was observed in future times Neh. 10
Babylon 2. Kings 24.15 together with ten thousand captives of the people vers 12 13 14. And made Zedekiah his brother king over Judah and Jerusalem That is his uncle his fathers brother by the father but the brother of Jehoahaz both by father and mother see 2. Kings 24.17 18. Vers 13. And he also rebelled against king Nebuchadnezzar who had made him swear by God Which did greatly aggravate his sinne Ezek. 17.15 16. But he rebelled against him in sending his Embassadours into Egypt that they might give him horses and much people shall he prosper shall he escape that doth such things or shall he break the covenant and be delivered As I live saith the Lord God surely in the place where the king dwelleth that made him king whose oath he despised and whose covenant he brake even with him in the middest of Babylon he shall die See 2. Kings 24.20 Vers 17. Therefore he brought upon them the king of the Chaldees c. See 2. Kings 25.2 The city was besieged a full yeare and a half and was at length taken by force and the people exposed to the rage of their mercilesse enemies Zedekiah indeed by a secret way escaped with his wives children and principall servants to the plaines of Jericho but being there overtaken was carried back to Nebuchadnezzar where his children being first slain before his face his eyes were put out and so being bound in fetters of brasse he was carryed to Babylon see 2. Kings 25.1 7. Vers 20. And them that had escaped from the sword carried he away to Babylon To wit by Nebuzar-adan captain of his guard some immediately after the taking of Jerusalem and some in after times indeed some of the poorer people together with some that had followed the partie of Nebuchadnezzar were left behind to till the ground and one Gedaliah was left to be their governour but he being slain by Ishmael they all sled for fear into Egypt where they afterwards indured all kind of misery Where they were servants to him and his sonnes untill the reigne of the kingdome of Persia That is to Nebuchadnezzar and Evilmerodach his sonne 2. Kings 25.27 and Belshazzar his grand-child sonne of Evilmerodach according to that Jer. 27.6.7 And now have I given all these lands into the hands of Nebuchadnezzar c. and all nations shall serve him and his sonne and his sonnes sonne in which times doubtlesse the miseries of the Jewes were many and great though withall the bitternesse thereof was somewhat allayed partly by the prophecying of Ezekiel amongst them partly through the favour they might find by means of Jechoniah Esther Mordecai Daniel and others that were in their times much respected and honoured by these Babylonian kings Vers 21. To fulfill the word of the Lord by the mouth of Jeremiah untill the land had enjoyed her sabbaths c. That is the citie of Jerusalem being thus destroyed the people carried away the land lay desolate seventy years which was ten sabbaths of years as Jeremiah had prophecyed Jer. 25.11 This whole land shall be a desolation and an astonishment and these nations shall serve the king of Babylon seventy years and 29.10 After seventy years be accomplished at Babylon I will visit you And so that came to passe which God threatned Levit. 26.34 35. Then shall the land enjoy her sabbaths as long as it lies desolate and you be in your enemies land c. because it did not rest in your sabbaths when you dwelt upon it Some indeed do begin the seventy years captivity from the carrying away of Jechoniah 2. Kings 24.12 and that first because Jeremiah writing to those that were carried away with him tells them that after seventy years the Lord would visit them Jer. 29.10 secondly because Ezekiel doth usually reckon the years of the Babylonian captivity from that of Jechoniah Ezek. 1.2 and the 8 1. and the 20.1 c. yea and doth distinguish it from the destruction of Jerusalem Ezek. 40.1 In the five and twentieth yeare of our captivity in the beginning of the yeare in the tenth day of the moneth in the fourteenth yeare after the city was smitten in the self same day the hand of the Lord was upon me thirdly because that captivity was most notable both for the number and for the quality of those that were then carryed away to wit the king his mother his servants princes and officers and all the mighty men of valour even ten thousand captives c. 2. Kings 24.12 13 14. But yet I conceive these seventy years are rather to be numbred from the destruction of Jerusalem first because Dan. 9.2 they are called the seventy years of the desolations of Jerusalem secondly because the same term of seventy years is set for the subjection of other neighbouring nations Isaiah 23.15 And it shall come to passe in that day that Tyre shall be forgotten seventy years c. and so also Jer. 25.11 and it is well known that Nebuchadnezzar did not subdue those neighbouring nations and make himself the great monarch of those parts of the world till the time that Jerusalem was taken and destroyed and thirdly because here and elsewhere usually the prophecy of the seventy years is said to be fulfilled in the destruction of Jerusalem and the following desolation of that countrey Vers 22. Now in the first yeare of Cyrus king of Persia c. See Ezra 1.1 ANNOTATIONS Upon the book of EZRA CHAP. I. NOw in the first yeare of Cyrus king of Persia c. That this book of Ezra was alwayes acknowledged by the Jews a part of the sacred Canon of Scripture I find not questioned by any indeed who was the penman and writer of it we cannot absolutely say yet generally it is held that it was written by Ezra whose name is set as the title of the book and it is the more probable because he was of the chief stock of the priests the sonne that is the grandchild of Seraiah chap. 7.1 who was the chief priest in the dayes of Zedekiah and slain by the Chaldeans when Jerusalem was destroyed by them 2. Kings 25.18.21 and withall because he lived when these things were done which are related in this book to wit in the time of the peoples return from Babylon and was a ready scribe as is expressely noted of him chap. 7.6 and so the more likely to continue the history of the common-wealth of the Jews in his times as the prophets that lived in the former ages had severally done in their times The first two verses are word for word the same that we have in the close of the foregoing book of the second of Chronicles which hath moved some Expositours to think that the books of the Chronicles were also written by Ezra and therein we are told that in the first yeare of Cyrus king of Persia that is in the first yeare of his Empire the first yeare of his reigne over Babylon for he had then been king of
this register of the genealogie of them that returned out of Babylon we may see in the notes upon the second chapter of Ezra Vers 70. And some of the chief of the fathers gave unto the work Some conceive that this is still a continuation of the register that was found mentioned above vers 5. containing a catalogue of what was given at their first return out of Babylon towards the building of the Temple c. And whereas it may be objected that there is a great deal of difference betwixt that which is said to be given there Ezra 2.69 and that which here is said was given to this they answer that all that was given by the encouragement of Cyrus both by Jews and Persians is there set down here onely that which was given by the Jews But I rather conceive with other Expositours that the register that was found mentioned vers 5. ended with the former verse and that here now is added what was collected after the people were numbred by Nehemiah according to the president of the register that was found for as there was a collection of money and other things made when they were numbred according to their genealogies in Zerubbabels time at their first coming out of Babylon Ezra 2.68 so was it now also onely that was merely for the building of the Temple this was partly for the service of the Temple for why else were so many priests garments given mentioned in the following words but in part also for the rebuilding of the city See above vers 4. The Tirshatha gave to the treasure That is Nehemiah chap. 10.1 and 8.9 Now those that sealed were Nehemiah the Tirshatha c. See the note also Ezra 2.63 Vers 73. So the priests and the Levites and the porters c. See the note Ezra 2.70 CHAP. VIII Vers 1. ANd all the people gathered themselves together as one man c. To wit on the first day of the seventh moneth vers 2. which was the feast of trumpets Levit. 23.24 and not many dayes after the wall was finished which was on the twentie fifth day of the sixth moneth chap. 6.15 Some Expositours conceive that this is but onely a more full and large relation of those things which were done long since at Zerubbabels first coming into Judea and which were before more breifly related by Ezra Ezra 3.1 c. and that first because as the second chapter of Ezra ends and the third begins so with the same words in effect doth the seventh chapter of Nehemiah end and the eighth begin and secondly because it is not likely that Ezra being sent to instruct the people in the Law of God would suffer them so long to wit till Nehemiahs coming to be ignorant of the main duties of Gods worship and service as it seems now they were vers 14. And they found written in the Law which the Lord had commanded by Moses that the children of Israel should dwell in booths in the feast of the seventh moneth c. But these reasons are too weak to winne us to admit of such a confusion in the order of the history rather therefore I conceive that what is here related was done in Nehemiahs time after the wall was finished as is above related The place where they met together was as is here added the street that was before the water-gate a gate mentioned before chap. 3.26 and in the street hereof it seems the people were assembled because the court of the Temple could not contain such a multitude And they spake unto Ezra the scribe to bring the book of the Law of Moses c. See the note Ezra 7.1 and 6. Vers 4. And beside him stood Mattithiah c. To wit as witnesses ready to approve and maintain the truth of that which from the Law of God should be delivered to them and in their turn also to perform the work Vers 7. Also Joshua and Bani c. That is not onely Ezra did thus expound the Law unto the people but others also of the priests and Levites caused the people to understand the Law because they could not all conveniently heare Ezra they were divided into severall companies and in each of them there were pulpits or scaffolds erected as may be gathered chap 9.4 from whence they read and expounded the Law unto them there being severall teachers in each place that might successively discharge that work And the people stood in their place To wit some in one company and some in another according to their divisions So they read in the book in the Law of God distinctly and gave the sense and caused them to understand the reading It is a weak conceit of some popish Expositours that they did reade onely that in the Syriak tongue to the people which in the originall book was written in Hebrew and that because the people since their return out of Babylon did neither speak nor perfectly understand the Hebrew tongue but the Syriak onely for the words do plainly import that they expounded that which they read to them Vers 9. And Nehemiah which is the Tirshatha See Ezra 2.63 This day is holy unto the Lord your God mourn not nor weep That is this day the Lord hath appointed to be consecrated to him as a holy day of spirituall rejoyceing and feasting together Numb 10.10 In the day of your gladnesse and in your solemne dayes and in the beginnings of your moneths ye shall blow the trumpet c. and therefore be comforted and chear up your hearts with the assurance of Gods mercy and make not your selves unfit for the service of this day by your excessive and unseasonable mourning For all the people wept when they heard the words of the Law Because they they perceived by that they had heard from their teachers how many wayes they had broken the Law of their God and had by that means provoked the Lord to poure forth those judgements upon them which they saw he had long since threatned against those which did not obey his commandments Vers 10. Then he said unto them Go your way eat the fat and drink the sweet c. This is meant of their feasting together with their peace-offerings to which he addes and send portions unto them for whom nothing is prepared that is to the poore the fatherlesse and widows which was according to the Law Deut. 16.14 Thou shalt rejoyce in thy feast thou and thy sonne and thy daughter c. and the Levite the stranger the fatherlesse and the widow c. For the joy of the Lord is your strength That is your rejoycing in the Lord his love and favour and manifold mercies which he hath of late conferred upon you and doth still continue to you is that whereby you must be strengthened both in the outward and inward man Vers 13. And on the secend day were gathered together the chief c. even to understand the words of the Law That is to advise with him
third chapters of this book Vers 44. And at that time were some appointed over the chambers for the treatreasures for the offerings for the first fruits c. Which the people had newly covenanted to bring in yearely according to the law for the priests and Levites Vers 47. And the Levites sanctified them unto the children of Aaron That is the tithe of their tithes the Levites set apart for the priests CHAP. XIII Vers 1. ON that day they read in the book of Moses c. This I conceive hath not reference to that which is immediately before related concerning the dedication of the walls of Jerusalem for the walls were begun to be built within a while after Nehemiahs first coming to Jerusalem and were finished within two moneths or lesse chap. 6.15 nor is it likely that it was long after ere the walls were dedicated but rather to the day whereon they sealed the covenant whereof he had spoken before in the ninth and tenth chapters when upon reading of the law amongst other evils this also concerning their marriages with heathens and the joyning of their children to the congregation of the Lord was discovered and reformed by separating all the mixed multitude from the children of Israel as is noted before chap. 9.2 and here repeated again vers 3. and this as it seems by that which follows vers 4 5 6. was about the two and thirtieth yeare of Artaxerxes some twelve years after Nehemiahs first coming to Jerusalem when having been with Artaxerxes in Persia he returned again to Jerusalem and reformed such abuses as in the time of his absence were crept in amongst them see the note chap. 2.1 and chap. 5.14 And therein was written that the Ammonite and Moabite should not come into the congregation c. No nor their children unto the tenth generation Deut. 23.1.3 concerning which see the notes there And though there were many passages in Moses law that were against the polluting of the seed of Israel by mariages with the nations about them yet this is here alledged concerning the Ammonites and Moabites rather then any other because it did so expressely discover the great sinne of Eliashib mentioned afterwards vers 4.5 in joyning himself in affinity with Tobiah who is often called the servant the Ammonite yea and honouring him so farre as to allot him a chamber in the very Temple Vers 3. They separated from Israel all the mixed multitude This is added to aggravate the sinne of Eliashib the high priest related in the following verses who was so farre from a sincere desire to reform this abuse discovered by the law that notwithstanding the people did unanimously separate all the mixed multitude from the children of Israel yet he immediately after Nehemiah was gone into Persia which was vers 6. in the thirty second yeare of Artaxerxes reigne received Tobiah amongst them yea and gave him a lodging in the very Temple howeuer he had happely dissembled these his purposes so long as Nehemiah abode in Jerusalem Vers 4. And before this Eliashib the priest having the oversight of the chamber of the house of our God was allied unto Tobiah That is before this reading of the law and the reformation thereupon following mentioned in the former verses Vers 5. And he had prepared for him a great chamber where afore time they laid the meat-offerings c To wit not when he was first allyed to Tobiah but long after when Nehemiah was gone into Persia vers 6. However he carried the matter when Nehemiah being then present upon the reading of the law the people separated from Israel all the mixed multitude vers 3. yet so soon as Nehemiah was gone into Persia in the thirty second yeare of Artaxerxes reigne Eliashib discovered himself preparing that is making ready and furnishing for his friend and ally Tobiah the Ammonite a great chamber even in the chambers of the Temple which was done it seems by laying many chambers into one the partitions being taken down as may be gathered from vers 9. where it is said that Nehemiah having cast out Tobiahs houshold-stuffe caused the chambers to be cleansed Vers 6. For in the two and thirtieth yeare of Artaxerxes king of Babylon came I unto the king c. Twelve years after his first coming to Jerusalem which was in the twentieth yeare of Artaxerxes chap. 2.1 Vers 9. Then I commanded and they cleansed the chambers To wit by casting out the houshold-stuffe of Tobiah and happely by sprinkling them with the water of purifying because they had been polluted and profaned by the lodging of strangers therein that were not of the seed of Israel Vers 10. And I perceived that the portion of the Levites had not been given them The people had not long since by covenant with God bound themselves to the contrary chap. 10.35 c. but it seems out of indignation against Eliashib for lodging Tobiah in the treasuries of the Temple and because they feared thereupon that what they brought thither was diverted some other way and not imployed as it ought to be they wholly forbare to bring in the Levites portions as they had formerly done Vers 11. Then contended I with the rulers and said Why is the house of God forsaken They had said before when they made that solemn covenant with God We will not forsake the house of our God chap. 10.39 and now therefore Nehemiah upbraids them as it were with their own words and condemnes them out of their own mouthes Why is the house of God forsaken Vers 14. Remember me O my God concerning this and wipe not out my good deeds c. He brags not but prayes not claiming any thing of merit as due in justice but producing the good which through the grace of God he had done he beggs of God to remember him in goodnesse and mercy to accept of these his endeavours to serve him according to the sincerity of his heart and not to reject them because of his many failings as is more fully expressed vers 22. Remember me O my God concerning this also and spare me according to the greatnesse of thy mercy yea herein also he intimates that he knew well enough that perhaps from men he should have no thanks but he sought not the praise of men if it proved so he beseeched the Lord however to remember him and then he had his desire Vers 15. In those dayes saw I in Judah some treading winepresses on the sabbath c. Which was also contrary to their former promise when they solemnly renewed their covenant with God chap. 10.31 Vers 16. There dwelt men of Tyre also therein which brought fish and all manner of ware and sold on the sabbath c. Keeping their very markets upon the sabbath dayes and this they did too which is added in the last words as a great aggravation of their sinnes in Jerusalem that is even in the city Jerusalem which God had chosen to himself for his habitation Vers
ever a whit the more question these divine Oracles Surely the Scripture is the Churches Magna Charta whereon all our priviledges and all our hopes depend as we are Christians and therefore I hope none that professe themselves fellow-citizens of the saints will suffer such a treasure as this to be taken from them No but the more violently Satan rageth against it the more we should prize it and the more diligently we should exercise our selves in the study of it Now Reader if herein this which I send forth abroad for the good of the Church shall afford thee any help blesse God for it and pray for him who is Thine in the Lord Jesus ARTHUR JACKSON Faults escaped Page 19 line 14 for now they reade and so now they p. 56. l 7 devided r. decided p. 8. l. 13. into parts r. into two parts p 135. l. 11. Ephraim quarrelled r. Ephraims quarrell p. 149. l. 10. retained r. reclaimed p. 181. l. 26 Michael r. Michal and l. 27 Michaels r. Michals p. 291. l. 4 understanding r. undertaking p. 301. l 45. pillars r. pillows p. 337. l. 4. and lived r. that is he lived p. 429. l. 29. it is Isaiah r. is that Isaiah p. 468. l. 17. after set out adde for the most holy place p. 507. l. 3â— after what God adde required p 513. l. 30. between r. from p 514 l. 3 indeed after r. indeed because after p. 656. l. 7. were carried r. were not carried l 40 off him r. off to him p. 669 l. 4. foure r. foure and twenty l. 31. we r. aâ—e p. 684. l. ult 2. 6. r. 2. Sam 6 p 712. l. 1. observed r. offered p. 736. l. 17. was absolute r. was not absolute and for also r. all p. 741. l. 24. at least r. at last p. 757. l. 20. the readily r the more readily p 760. l 37. Hanani r. Nehemiah p 773. l. 3 quality r. quantity l 4. durst do r. durst not do p. 805 l. 43 dele him ANNOTATIONS Upon the book of JOSHUA CHAP. I. NOw after the death of Moses the servant of the Lord it came to passe that the Lord spake unto Joshua c. Here begins the history of Israels commonwealth under the government of Joshua and therefore is this book called the book of Joshua Some adde also that it was so called because it was written by Joshua which may be judged the more probable first because the example of Moses herein who wrote the State of Israels common-wealth in his time might be a strong inducement to Joshua to do the like and secondly because that place chap 24.26 And Joshua wrote these words in the book of the Law of God c. is an evident proof that he wrote some part of this book if not that he wrote it all It is true there are some passages in this book which could not be written by Joshua as 1. That mention which is made of the book of Jasher Chap. 10.13 And the Sunne stood still and the Moon stayed untill the people had avenged themselves upon their enemies Is not this written in the book of Jasher for this book of Jasher was written after Davids time as is evident 2. Sam. 1.18 where it is said that David bid them teach the children of Judah the use of the bow behold it was written in the book of Jasher 2. That story of the expedition of the Danites when they took Laish mentioned in this book of Joshua chap. 19.47 which was long after that Judges 18.1 c. and 3. The relation of Joshua his death and buriall chap. 24.29 30. These things and some others that might be picked out could not indeed be written by Joshua but though the book it self were written by Joshua yet these passages might be inserted afterwards by some other Penman of the holy Ghost for so also in the foregoing books which all men yield were written by Moses we find some passages too that could not be written by Moses himself but were afterwards added by some other as is noted upon that relation of the death buriall of Moses Deut. 34.5 c. However sufficient it is for us to know that whoever wrote this book he wrote it by the inspiration of the holy Ghost for hereto there is a testimonie given in the new Testament where some passages thereof are cited as parts of the sacred Scripture the word of God as that which in this chapter is spoken to Joshua and cited by S. Paul Heb. 13.5 I will never leave thee nor forsake thee As for this first passage wherewith this book begins it shews how Joshua received a command from God to lead the Israelites over Jordan into the land of Canaan the Lord had before appointed that Joshua should succeed Moses in the government of Israel Numb 27.18 and upon the laying of Moses hands upon him he had received an extraordinary measure of the gifts of Gods spirit to inable him for the government Deut. 34.9 And therefore doubtlesse immediately after the death of Moses Joshua took upon him the supreme Magistracy But here now we are told how either at that time so soon as Moses was dead or rather after the thirty dayes that were spent in lamenting the death of Moses Deut. 34.8 the Lord spake unto Joshua the sonne of Nun Moses minister and gave him that charge which is here after related Whether God spake this to Joshua by an audible voice by the secret instinct of his spirit in some dream or vision or by the high-priests inquiring for him by the Vrim and Thummim we cannot conclude because we find it not expressed onely we find that God had formerly promised that Eleazar the priest should ask counsel for him after the judgement of Vrim before the Lord Num. 27.21 But for this title given here to Joshua that he was Moses minister the Lord spake unto Joshua Moses minister we may well think that was purposely added to imply one reason amongst others why Joshua was most fit to succeed Moses in the government to wit because having been so many years together his minister by his continuall daily conversation with Moses he could not but learn much thereby to prepare and fit him the better for this service Vers 2. Moses my servant is dead now therefore arise c. Here the Lord exhorts Joshua that since Moses was dead he should now lead the Israelites over Jordan and carry them into the land which according to his former promises made to their fathers he was now ready to conferre upon them Now in mentioning the death of Moses he useth this expression Moses my servant is dead first and principally to imply what it was he required of him to wit that as their captain and supreme governour he should now conduct them into the land of Canaan for Moses is here called Gods servant in regard of the supreme magistracy whereto God had advanced him and so the drift of the words is that since Moses
was certainly given them at Shittim it could not be given them when they came to Jordan where they lodged onely one night as it is said here and then passed over the next day and must needs therefore be given them before the spies came back if Joshua went away from Shittim the very next morning after their return But now because it is very improbable that Joshua would appoint the people to prepare to passe over Jordan within three dayes when as yet he could not tell whether the spies would return within that time or no neither was it to any purpose to send them if he had not resolved to wait for their return that according to the information they should give him they might order their journey therefore I conceive rather that the drift of these words is onely to shew that when they removed from Shittim to Jordan Joshua rose early in the morning that day to dispose of all things for their intended journey and not that it was early the next morning after the spies returned And so in this order I conceive those things were done which are here related First after the return of the spies the people being much encouraged by the tidings they brought Joshua commanded the Officers of the people as is noted before chap. 1.10 11. saying Passe through the host and command the people saying Prepare you victuals for within three dayes ye shall passe over this Jordan Secondly when the people had according to this direction made provision for their journey Joshua rose early in the morning and they removed from Shittim and came to Jordan And then thirdly the three dayes being expired after which they had been told they should passe over Jordan and that was the very day it seems when they were come to Jordan Joshua again sent the officers through the host to give direction to the people how they should follow the ark the next day in passing over the river Jordan and this is that which follows in the next verse And it came to passe after three dayes that the officers went through the host c. Vers 3. When ye see the Ark of the covenant of the Lord your God and the Priests the Levites bearing it c. See the note upon Numb 4.15 Vers 4. Yet there shall be a space between you and it about two thousand cubits by measure c. As near as they could guesse by their eye and two thousand cubits was a thousand yards of our measure But why were the people enjoyned in following the ark as it was carried by the Priests before them to lead them over Jordan to keep so farre behind it I answer first That all Expositours do joyntly agree that this was partly to teach them to fear the Lord their God of whose presence amongst them the ark was a signe But secondly another reason is here rendred in the following words Come not near unto it that ye may know the way by which ye must go for ye have not passed this way heretofore The meaning whereof is somewhat questionable for there are some that conceive of these words thus to wit That they were enjoyned to keep thus farre behind the ark to the end they might all the more commodiously see the ark when the Priests went with it into the river Jordan and how the waters of the river were divided before them and so might know the way by which they were to go But I see not how their being two thousand cubits behind the ark could be an advantage for the seeing of this and not rather a hinderance unlesse we suppose that being so farre behind the ark they were upon the asscent of a hill which led down to the river Jordan from whence they might behold how the Priests went on with the ark and entred the river Better therefore I conceive these words may be understood thus Come not near unto it that ye may know the way by which ye must go That is that the Priests bearing the ark may discover a sure and safe passage for you through the river before you come near to enter into it Indeed when the river was divided before them there could be no question of seeing the way they were to go But as yet God did not make known to them the miracle he meant to work but held them as it were in suspence onely intimating the danger of this passage by commanding this distance betwixt the ark and them to the end the Lord by the ark which went before them might find out a safe way for them before they might offer to set a foot in the channel And thus this foregoing apprehension of the danger of the passage might make them with the more admiration and thankfulnesse acknowledge the mercie of the following miracle Vers 5. And Joshua said unto the people Sanctifie your selves c. To wit by endeavouring to bring your hearts to a holy temper vvith all faith and reverence and admiration to observe the great works which God will do for you and happely also by those Legal rites of washing their clothes and keeping themselves apart from their wives formerly likewise enjoyned at the giving the Law See Exod. 19. ver 10. and 15. Vers 7. This day will I begin to magnifie thee in the sight of all Israel Herein was Joshua a type of Christ whom God magnified at his first entrance upon the publick discharge of his Office to wit at his baptisme Mat. 3.16 17. And Jesus when he was baptised went straightway out of the water 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 as he did also afterwards by his many miracles for he was a man approved of God amongst them by miracles and signes and wonders which God did by him in the midst of them Acts 2.22 Vers 8. When you are come to the brink of the water of Jordan ye shall stand still in Jordan This is meant onely of a little stop the priests were to make upon their first setting their feet into the waters of Jordan which had at that time overflowed the banks vers 15. namely till thereupon the Lord had miraculously divided the waters and opened a fair passage for them and the people to go through For that being done the priests went immediately forward with the ark upon their shoulders into the midst of Jordan And then indeed they stood still there till all the people were gone over as it is afterwards expressed vers 17. And the priests that bare the ark of the Covenant of the Lord stood firm on dry ground in the midst of Jordan and all the Israelites passed over on dry ground untill the people were passed clean over Jordan Vers 10. He will without fail drive out from before you the Canaanites and Hittites c. See the note upon
which is ordinarily found in other men for the defence of their countrey against an enemie CHAP. IV. Vers 2. TAke ye twelve men out of the people out of every tribe a man c. being passed over Jordan the Lord repeats the charge given them before chap. 1. vers 12. And indeed therefore was it there onely briefly touched because it was to be here again more largely expressed Vers 3. Take you hence out of the midst of Jordan out of the place where the Priests feet stood firm twelve stones c. In the seventh verse the reason is expressed why these twelve stones were to be taken up out of Jordan about the place where the Priests had stood with the ark and to be carried to the place where they were to lodge that night which was Gilgal vers 19. namely that they might there stand as a memoriall to succeeding generations of this miraculous work when the Lord was pleased to divide Jordan before the ark that the twelve tribes might passe over to take possession of the land which he had given them for an inheritance But may some say seeing the tribes of Reuben and Gad and one half of the tribe of Manasseh had already their inheritance assigned them without Jordan yea and were already in possession of it why were these tribes with the rest to testifie their thankfulnesse by setting up this memoriall of Gods miraculous dividing of Jordan before them Now for the answer of this it is not enough to say that about fourtie thousand of these tribes went over Jordan at this time with the rest of their brethren to assist them in their warres and that because these stones were set up in the name of the whole tribes and therefore the question still remains why these tribes were to come in for a share in erecting this monument of Gods praise that had for their particular no share in the mercie The truer answer therefore I conceive to be this That these tribes were to joyn with the rest herein first Because the whole people of Israel though consisting of twelve severall tribes were yet all one body and therefore no good could be done to any of the tribes but the whole body must needs have an interest in it and ought to be thankfull for it and secondly Because hereby they might shew that the land which was allotted them without Jordan was a part of that land of promise the possession whereof was thankfully acknowledged in those twelve stones which were now set up in Gilgal Vers 9. And Joshua set up twelve stones in the midst of Jordan c. even this also no doubt the Lord had given in charge to Joshua though it be not expressed and that for the same end that the other were set in Gilgal For though they were hid under water yet the report of their being there set might be a memoriall of that great work and besides at a low ebbe they might happely be seen at least the dashing of the waters against them might be perceived And they are there unto this day This clause could not be written by Joshua and yet that proves not that Joshua wrote not this book since many such passages we find here and there even in the books of Moses Vers 10. For the Priests that bare the ark stood in the midst of Jordan untill every thing was finished that the Lord commanded Joshua to speak unto the people according to all that Moses commanded Joshua This clause according to all that Moses commanded Joshua cannot be so understood as if Moses had particularly commanded Joshua that which was now done by the Priests and people in their passage over Jordan For Moses had never spoken of any such thing to Joshua but Joshua had received these directions immediately from God But the meaning of these words is onely this that all was done as God commanded Joshua which was according to what Moses had given Joshua in charge Moses had commanded Joshua to see that all things were done according to the word of the Lord and so it was in this particular of their passage over Jordan according to the charge he had received from Moses all things were done as the Lord commanded And the people hasted and passed over This haste which they made in passing over was not so much because a multitude of people were to passe over in a few houres and were afterwards to go as farre as Gilgal that day as from their fear and weaknesse of faith the sight of that mountain of waters which seemed ready to overwhelm them could not but scare them and hence it was that every man made all the speed he could out of that vale of the shadow of death Now this is the rather added in this place the more hereby to extoll the faith of the priests who stood still without moving in the midst of Jordan till the whole camp of Israel were gotten over into the land of Canaan and all other things were done concerning the stones set up in Gilgal and in the midst of Jordan as God had appointed Vers 13. About fourty thousand prepared for warre passed over c. To wit of Ruben Gad and the half tribe of Manasseh the rest being left in garrison for the defence of the land their wives children and cattell for at the last numbring of the people there was of the Reubenites fourty three thousand seven hundred and thirty and of the Gadites fourty thousand five hundred Numb 26.7 18. besides the half of Manassehs tribe who were in all fifty two thousand seven hundred Numb 26.34 Vers 19. And the people came up out of Jordan on the tenth day of the first moneth Which was the very day whereon by the Law the lambe for the Passeover was to be set apart Exod. 12.3 And hereby it is clear that it was full fourty years within foure or five dayes from the coming of the Israelites out of Egypt to their entrance into the land of promise for they came out of Egypt on the fifteenth day of the first moneth and now on the tenth day of the first moneth they entred the land of Canaan Vers 23. For the Lord your God dried up the waters of Jordan from before you untill ye were passed over c. The Israelites are appointed thus to answer their children for many generations after when they should inquire concerning those stones that were set up in Gilgal even as if that miracle had been wrought for them in their own persons the Lord your God dried up the waters of Jordan from before you c. and that because in that the Lord did this for their Ancestours he did it for them who were then in the loyns of their Ancestours and that in regard of the profession of the same faith they might look upon that which was done for their Ancestours as a pledge of his fatherly love to them also and his care of their welfare CHAP. V. Vers 2. AT that
for the providing of sharp knives and for the circumcising those of the Israelites that were as yet uncircumcised and that was all that were under fourty years old all that were born since their coming out of Egypt And indeed considering how many thousand there were of these and how speedily this work was to be done for it was begun on the eleventh day of the moneth and was to be so speedily dispatched that they might be able to eat the Passeover on the fourteenth day of the moneth at even it was not possible that this could be done by Joshua himself but we may rather well think that all that were before circumcised were imployed in this service As for the place where this was done it was called upon this occasion Gibeah-haazaloth that is the hill of foreskins to wit because there they did cast away or bury the foreskins of those that were circumcised Vers 4. All the people that came out of Egypt that were males even all the men of warre died in the wildernesse c. That is all the people that were twenty years old and upward Numb 14.29 Your carcases shall fall in the wildernesse and all that were numbred of you according to your whole number from twenty years old and upward which have murmured against me Vers 5. But all the people that were born in the wildernesse by the way as they came forth out of Egypt them they had not circumcised To wit because they were upon the way travelling towards the land of Canaan as the words here seem to imply and so could not conveniently circumcise their children For after they were newly circumcised rest was requisite and it must needs be very dangerous to remove them whilst they yet lay sore of their circumcision though they stayed long in some places yet they knew not beforehand of their stay but were continually in expectation to remove upon the removing of the cloud that went before them Had the Israelites sinned in this it is not likely that either God who severely punished them for other breaches of his Law would have passed by this so many years together unpunished yea unreproved or that Moses who smarted for the neglect of circumcision in his own familie Exod. 4.24 would have suffered the people to runne on without check in so grosse a contempt of Gods ordinance And therefore either God gave them a speciall dispensation for this time of their travell or else they knew that the rite of being circumcised the eighth day was not so enjoyned that upon no occasion it might be differred for what if at that time the child were sick and weak therefore having so just a cause they did now intermit this duty of circumcision till they could come into the promised land Vers 7. And their children whom he raised up in their stead them Joshua circumcised That is those that were born in their travels For those that were under twenty years at their coming out of Egypt being now living were already circumcised so that Joshua brought into the land of Canaan Israelites both circumcised and uncircumcised being herein a type of Christ who hath made both one Eph. 2.14 In whom there is no difference between Jew and Gentile circumcision and uncircumcision Col. 3.11 Vers 8. They abode in their places in the camp till they were whole To wit no enemy attempting any thing against them or once offering to molest them in this their weaknesse no not so much as to scare them or put them in any fright To try their faith and obedience God enjoyns not circumcision on the other side of Jordan where they might have done it more safely and securely without fear of their enemies taking advantage against them but here in the very face of their enemies now they found that there was no danger in trusting God and doing what he enjoyned them Vers 9. And the Lord said unto Joshua This day have I rolled away the reproch of Egypt from off you In this word rolled the Lord seems to allude to the manner of circumcision to wit because when they were circumcised their foreskinnes being slit up were rolled upward and then cut off and cast away But the greatest difficulty in these words is to know why it is said that in their circumcision the reproch of Egypt was rolled away from off them and of this there are two reasons given both which are very probable For first some by the reproch of Egypt understand the reproches which the Egyptians did usually cast upon the Israelites that they were fugitives and rebels and had under a pretence of being Gods people cast off the yoke of their lawfull Sovereigne and these reproches of the Egyptians they say were now confuted by the circumcision of the Israelites because it was the seal and mark of the choice that God had made of them to be his peculiar people and that before they went down into Egypt out of Canaan the land of promise to which now they were returned Had they continued still in their uncircumcision wanting this badge of the speciall interest which God had in them they might have seemed lyable to those reproches which the Egyptians cast upon them but now by renewing this seal of the ancient covenant which God had made with them it was again made manifest that they had not revolted from their lawfull governours but had onely embraced that libertie to which the Lord had restored them who had long since taken them to be his peculiar people But then secondly others again by the reproch of Egypt understand the uncircumcision of their flesh and that because as circumcision was the glory of the Israelites as being the outward badge of the covenant betwixt God and them to wit that he would be their God and they should be his peculiar people whence it is that Saint Paul reckons this amongst those things whereof he might glory in regard of the flesh that he was circumcised the eighth day Phil. 3.4 5. so uncircumcision was the reproch of other nations in that it was the signe of their being aliens from the common-wealth of Israel and strangers from the Covenant of promise Eph. 2.11 12. And thence we see with what contempt the Israelites were wont to speak of other nations in regard of their uncircumcision Who is this uncircumcised Philistim saith David that he should defie the armies of the living God 1. Sam. 17.26 We dare not do this thing say the sonnes of Jacob to Hamor and Shechem to give our sister to one that is uncircumcised for that were a reproch unto us Now say they however uncircumcision was the common reproch of all nations yet it is here called particularly the reproch of Egypt because the Israelites lived amongst them and were best acquainted with this reproch amongst them Jn regard that they came out of Egypt and were no doubt attired like the Egyptians had they continued in their uncircumcision they would have rather seemed to be
uncircumcised Egyptians then the Israel of God but now being circumcised this reproch of Egypt was rolled away from off them And this I take to be the best exposition of these words Vers 10. And the children of Israel encamped in Gilgal and kept the Passeover c. Both those that were of old circumcised and those newly circumcised for by the fourteenth day at even they might be well recovered of their cutting It seems the Passeover also had been unto this time not celebrated at least not by them that were uncircumcised See Exod. 12.48 Vers 11. And they did eat of the old corn of the land on the morrow after the Passeover unleavened cakes and parched corn in the self same day By parched corn here must needs be meant the new corn of the present yeare and that because first It is not probable that they used to parch any other but new corn whilest it was yet soft and secondly Because else there should be nothing that was singular concerning this day noted in these words For doubtles they did eat unleavened bread the day before this together with the Passeover they are the expresse words of the law of the Passeover Exod. 12.8 They shall eat the flesh in that night rost with fire and unleavened bread and therefore that which is here noted concerning this morrow after the Passeover is that then they did eat both unleavened cakes of the old corn of the land which they might get out of the barns and granaries of the villages about them the inhabitants being fled into the defenced cities or further up into the countrey and likewise of the new corn of that yeare parched the self same day for it was now just harvest time as was noted before Chap. 3.15 when they entred Canaan That which is most questionable in these words is what day it was that is called here the morrow after the Passeover Some hold that it was on the fifteenth day of the moneth and that because the Passeover was killed on the fourteenth day at even Exod. 12.16 But because it is evident that by the Law of God they might not eat of the new corn of the land till they had brought a sheaf of the first-fruits of their harvest unto the Priests Levit. 23.14 Ye shall eat neither bread nor parched corn nor green ears untill the self same day that ye have brought an offering unto your God and that they did on the sixteenth day of that moneth the morrow after the sabbath as it is there called vers 11. that is the morrow after the feast of unleavened bread which was on the fifteenth day therefore I should think it farre more probable which others hold to wit that the sixteenth day was the morrow after the Passeover here spoken of whereon the Israelites did eat both unleavened cakes of the old corn and parched corn of the new even the very same day whereon the sheaf of the first-fruits of their harvest was offered to the Lord after the offering whereof they might lawfully eat of the new corn and not till then Nor need it seem strange that the sixteenth day should be called the morrow after the Passeover here spoken of because though they killed the Passeover on the fourteenth day at even yet the evening or night wherein they did eat the Paschall Lambe was the beginning of the fifteenth day which might well therefore be called the day of the Passeover Vers 12. And the manna ceased on the morrow after they had eaten the old corn of the land c. Some Expositours are of opinion that this also is to be understood of the sixteenth day of the moneth the same that is called in the foregoing verse the morrow after the Passeover and that because it cannot be denied but that the Israelites did eat unleavened cakes of the old corn of the land on the fifteenth day which was the first day of the feast of unleavened bread But since the text seems to make a manifest difference betwixt the morrow after the Passeover vers 11. whereon they did eat unleavened cakes and parched corn and the morrow after they had eaten of the old corn of the land in this verse when the manna ceased therefore I think it more probable that the manna ceased on the seventeenth day of the moneth and that is called the morrow after they had eaten of the old corn of the land with reference to that which went before vers 11. to wit the morrow after they had eaten as was there said unleavened cakes of the old corn of the land and parched corn in the self same day The reason why this is so expressely noted that the manna ceased after the Israelites had begun to eat of the corn of the land is because hereby it was made evident that the manna came not all this while they had enjoyed it from any naturall cause in the clouds but was provided for them by an extraordinary way during the time they wanted bread by the Almighty power of God who therefore now sent it no longer when they were entred into a land flowing with milk and hony where they had plenty not of corn onely but of all other provision likewise that was requisite for them And thus shall it be also with Gods people in heaven As when the Israelites came to eat of the fruit of Canaan manna ceased so when we come to our heavenly Canaan the word the sacraments and all other outward comforts shall cease and that because our blisse our life and our fruition of God there shall need none of these outward supports Rev. 21.22 23. And I saw no Temple therein for the Lord God Almighty and the Lambe are the Temple of it And the citie had no need of the sunne neither of the moon to shine in it c. Vers 13. And it came to passe when Joshua was by Jericho that he lift up his eyes and looked and behold there stood a man c. It is evident that long after this the camp of the Israelites continued still in Gilgal for it is said of the Gibeonites chap. 9.6 that they went to Joshua unto the camp at Gilgal But why then is it said here that Joshua was by Jericho I answer first That Gilgal at least the outmost quarters of the camp in Gilgal were not farre from Jericho and therefore we see it is said before chap. 4.19 that they encamped at Gilgal in the east border of Jericho and secondly That though the camp was in Gilgal yet Joshua might be come up nearer to Jericho upon some occasion as happely to observe the countrey about it to see where it might be best assailed and so might see the vision here related to wit that he lift up his eyes and looked and behold there stood a man over against him with his sword drawn in his hand Being it seems alone by himself either to pray or meditate or perhaps to view the strength of Jericho on
a sudden not thinking of any such thing as he looked up he saw a man stand before him with a drawn sword in his hand and this was the sonne of God the Angel of the Covenant who now appeared thus to Joshua in the shape of a man to encourage him with assurance that God would fight for him against the inhabitants of the land and particularly to give him directions what course he should take against Jericho as we may see in the following chapter vers 2. where of this man thus appearing to Joshua it is said that the Lord or Jehovah said unto Joshua See I have given into thy hand Jericho c. Vers 14. And he said Nay but as a Captain of the host of the Lord am I now come That is not for your adversaries am I here but as a Captain of the Israelites to fight for them Vers 15. Loose thy shoe from off thy foot c. See the note upon Exod. 3.5 CHAP. VI. Vers 2. ANd the Lord said unto Joshua c. Who now appeared to Joshua in the shape of an armed man as was said before chap. 5.13 Vers 3. And ye shall compasse the citie all the men of warre and go round about the citie once c. This no doubt they were enjoyned to do at such a distance from the walls that they might not be in danger of any arrows or other things which the inhabitants might shoot at them That which is most worthy our enquiring in this course which the Lord here prescribes for the taking of Jericho is why the Lord would have such means used for the effecting of this as were not onely so unlikely to effect it but also so absurd and ridiculous in the eye of reason what likelihood was there in humane judgement that their tracing about the city once every day for six dayes together and seven times the seventh day or that the Priests blowing with trumpets of rams-horns and the shouting of the people should batter down the walls of so strong a city yea the appointing of trumpets of rams-horns for the Priests had above all the rest a shew of ridiculousnesse Had they made use of the silver trumpets of the Sanctuary there had been both more state and a better ground of hope in the sounding of those sacred signes of Gods presence amongst them but these trumpets of rams-horns might seem onely fit to move laughter for a work of such importance as they had now in hand But to all this now it may be answered First that hereby the Lord made it manifest beyond all exception that it was he onely that delivered the city into their hands The lesse they did herein the lesse cause had they to ascribe any thing to their own wisdome or valour and the more ridiculous the means were that were used the more evident it was that the work was not done by any power of the means but by the sole power of God Secondly that hereby the almighty power of God was the more magnified who could effect such great works by such unlikely and simple means for this did discover plainly how farre the power of God did surpasse the reach of mans wisdome even that as the Apostle speaks 1. Cor. 5.25 The foolishnesse of God is wiser then men and the weaknesse of God is stronger then men And thirdly that the more absurd and simple the means appointed were in reason the better was the faith of Gods people tryed whether they would in confidence of Gods promise do what he enjoyned them however strange it might seem to them and would become fools that they might be wise as the same Apostle speaks 1. Cor. 3.18 So that we see the Lord did in great wisdome prescribe this course for the taking of Jericho which reason was like to scorn and deride yea and herein we have besides an observable figure of Gods subduing the world to Christ our Joshua or Jesus in these dayes of the Gospel For as by trumpets of rams-horns that is by the foolishnesse of preaching for so carnall men judge of it 1. Cor. 1.21 doth the Lord beat down all the strong holds and fortifications of Satan raised in mens hearts even every high thing that exalts it self against the knowledge of God bringing into captivity every thought to the obedience of Christ 2. Cor. 10.4 5. That which the world counts foolishnesse 1. Cor. 1.23 We preach Christ crucified to the Jews a stumbling block and to the Greeks foolishnesse it proves the mighty power of God unto salvation to those that believe and thus hath God provided that all the glory should redound to him and not unto his instruments the preachers of the Gospel We have this treasure in earthen vessels that the excellency of the power may be of God and not of us 2. Cor. 4.7 Thus shalt thou do six dayes c. Six dayes together once a day are the Israelites here appointed to march about Jericho in a solemn manner as is afterwards expressed and on the seventh day vers 4. they were to do it seven severall times this doubtlesse was to exercise the faith and patience of the people It had been as easie for God to have caused the walls of Jericho to fall at the first dayes compassing the citie as after seven dayes toyl but thus God loves to try the faith and patience of his people to see whether they will wait for the accomplishment of his promises when they are not presently fulfilled As for their marching about the citie on the sabbath day which must needs be granted because they did it seven dayes together we need not stumble at it for Gods precept is the rule of righteousnesse nor can men sinne in doing what God hath commanded Vers 5. And it shall come to passe that when they make a long blast c. See the note upon Exod. 19.19 And the wall of the citie shall fall down flat c. But how was it then that Rahabs house did not fall together with the wall for it is expressely said before Chap. 2.15 that her house was upon the wall and she dwelt upon the wall and yet after the wall was fallen it is said vers 22. of this chapter that Joshua commanded the two men that he had formerly sent to spie out the countrey to go into the harlots house and to bring her out and all that she had Now to this I answer that doubtlesse therefore all the wall about the city did not fall but onely that part of the wall over against which the Israelites were in a long train when they had compassed the city the last time that so they might go up every man right from the place where they were and enter at this breach into the citie And indeed this makes the fall of the citie wall the more strange and miraculous Vers 9. And the armed men went before the priests that blew the trumpets and the rereward came after the ark I doubt not but
this order prescribed here by Joshua for the peoples marching about the citie was formerly given him in charge by the Lord though it be not there expressed However very observable is the peoples readinesse in obeying his command which makes it to me most probable that Joshua had told them what the Lord had imparted to him concerning the falling of the citie wall which they believing the rather because of the miracle they had so lately seen of the dividing of Jordan were the readier to do what Joshua enjoyned them and thence is that which the Apostle saith Heb. 11.30 By faith the walls of Jericho fell down after they were compassed about seven dayes It is questioned by some why those Israelites were armed that went before the ark seeing the wall was to fall of it self But this scruple is altogether causelesse for it was fit they should be armed for their own defence and the defence of the ark in case the inhabitants should sally out upon them and besides they were to go up upon the citie to destroy the inhabitants so soon as ever the wall was fallen and their going armed beforehand did testifie that they believed what God had said herein and were ready to execute the Lords command The greatest difficulty in these words is who are here meant by the rereward that came after the ark Some hold that this is meant of the tribes of Dan Asher and Naphtali and that because Numb 10.25 their camp is called the rereward and used alwayes as the Israelites travelled through the wildernesse to march in the rere which order they conceive was here observed for the greater pomp and state But yet because the words seem so plainly to imply that all the people that were armed went before the ark Let him that is armed passe on before the ark of the Lord vers 7. and here again the armed men went before the priests that blew with the trumpets therefore it may seem more probable which others say that by rereward here is meant the remainder of the people that were not armed Vers 16. Joshua said unto the people Shout c. The following reason for the Lord hath given you the citie shows the ground why this shouting was enjoyned them to wit first to strike the hearts of the men of Jericho with fear secondly to testifie their faith in Gods promise and their joyfull assurance that now the citie should be delivered up unto them and thirdly to encourage one another in the following assault Vers 17. And the city shall be accursed even it and all that are therein to the Lord. This Joshua received in charge from the Lord though it were not formerly expressed as is evident 1. Kings 16.34 In his dayes did Hiel the Bethelite build Jericho he laid the foundation in Abiram his first-born and set up the gates thereof in his youngest sonne Segub according to the word of the Lord which he spake by Joshua the sonne of Nun. And by Joshua no doubt this charge was given to the people before the time when they were to shout but here it is inserted vvhen it vvas to be put in execution to make vvay to the follovving story of Achans transgression chap. 7. Why this citie vvas thus destroyed rather then the other cities vve need not enquire since it is enough that it pleased God so to appoint But probably tvvo reasons may be given first that hereby the other inhabitants might be vvarned not to stand out against God or if they did to render them the more inexcusable and secondly that it might be offered to the divine justice as a kind of first-fruits as the words implie the citie shall be accursed to the Lord thereby acknowledging that the whole land was his but that he was pleased to give it them As concerning things accursed or devoted see the notes upon Levit. 27.28 Vers 19. But all the silver and gold and vessels of brasse and iron are consecrated unto the Lord. Under these we may probably conceive that all other metalls are comprehended and happely they were made to passe through the fire ere they were brought into the Lords treasurie as those were Num. 31.22 23. Onely the gold the silver the brasse the iron the tinne and the lead Every thing that may abide the fire ye shall make it go through the fire and it shall be clean concerning their images of gold and silver there is no question to be made but that either they were melted and so brought into the treasurie or else utterly wafted with the things in the citie according to that law Deut. 7.25 The graven images of their gods shall ye burn with fire thou shalt not desire the silver or gold that is on them nor take it unto thee lest thou be snared therein for it is an abomination to the Lord thy God Vers 20. The wall fell down flat so that the people went up into the citie c. Thus God without the help of the Israelites beat down the walls of Jericho wherein the Israelites were to have no part of the spoil See the former note upon vers 5. Vers 23. And they brought out all her kindred and left them without the camp of Israel That is having fetched Rahab her kindred and all she had out of her house they carried them to some place without their camp and there they left them And thus both the Israelites testified what an esteem they had of the holinesse of their camp where God was pleased to dwell amongst them and withall Rahab and her kindred were hereby taught to acknowledge bewail and forsake the impuritie of their gentile condition and were kept as aliens from the common-wealth of Israel till they had made profession of their desire to imbrace the religion and faith of Israel and were cleansed from their former pollutions according to the Law Numb 31.19 And do ye abide without the camp seven dayes whosoever hath killed any person and whosoever hath touched any slain purifie both your selves and your captives on the third day and on the seventh day Vers 24. And they burnt the citie with fire and all that was therein It might well in reason have been very grievous to the people to destroy such goodly houses wherein they might so conveniently have seated themselves and the whole prey and spoil of so fair a citie which might so greatly have enriched them But herein is noted their observable obedience at present to the Lords command not a man of them offering to meddle with one jot of the spoil save onely Achan of whose sacriledge we have the relation in the following chapter Vers 26. Cursed be the man before the Lord that riseth up and buildeth this citie Jericho God would have the ruines of this town remain as a perpetuall monument of the power of God shewed both in his severitie against this idolatrous citie and his mercie to his people and therefore Joshua is by the Lord appointed to curse him that should
by building this citie again as it were blot out the memoriall of this miraculous work For that Joshua pronounced this curse by Gods command is evident 1. Kings 16.34 In his dayes did Hiel the Bethelite build Jericho he laid the foundation thereof in Abiram his first-born and set up the gates thereof in his youngest sonne Segub according to the word of the Lord which he spake by Joshua the sonne of Nun. He shall lay the foundation thereof in his first-born and in his youngest sonne shall he set up the gates of it That is let it cost him the losse of all his children the first when he begins it the other as he goeth forward with the work and the last when he finisheth it For the hanging up the gates is counted as it were the finishing of a citie How this curse fell upon Hiel the Bethelite who in Ahabs reigne built this citie again is noted in the place before cited 1. Kings 16.34 CHAP. VII Vers 1. BVt the children of Israel committed a trespasse in the accursed thing That is one of the Israelites The people being considered conjunctim as one entire body that which was done by one of the members is here ascribed to the whole body of Israel For Achan the sonne of Carmi the sonne of Zabdi the sonne of Zerah of the tribe of Judah took of the accursed thing This Achan is also called Achar 1. Chron. 2.7 which signifieth a troubler whence he is called there Achar the troubler of Israel as likewise the place where he was stoned is called the valley of Achar that is of trouble vers 26. of this chapter Partly the better to evidence the certain truth of the historie and partly to implie the stain he brought upon his ancestours his genealogie is here set down to wit that Carmi was his father and so Zabdi who is also called Zimri 1. Chron. 2.6 his grandfather and Zerah or Zarah who was the sonne of Judah Gen. 38.30 was his great grandfather Indeed considering that Zerah was at least fourteen years old when he went with his father Judah and his grandfather Jacob into Egypt about the yeare of the world 2298. as by computation of years gathered from the historie of Moses may be made evident and that from their going down into Egypt unto the destruction of Jericho are usually reckoned at the least two hundred fiftie and six years it may well seem strange that in all this time there should be but foure generations Zerah the sonne of Judah being but the great grandfather of Achan But this doubt may well be satisfied by yielding that each of these that are mentioned were born in their fathers latter dayes For if Zerah begat Zabdi when he was seventie and one years old fiftie seven years after his going into Egypt in the yeare of the world 2355. and Zabdi begat Carmi at seventie years old in the yeare of the world 2425. and Carmi begat Achan also at seventie years old in the yeare of the world 2495. then was Achan at their coming out of Egypt nineteen years old and at the sacking of Jericho about fiftie nine or threescore And the anger of the Lord was kindled against the children of Israel To wit because Israel had sinned as it is said before And indeed as in the bodie we use to beat the back for any offence committed by the tongue so in bodies politick civill societies it is no wonder that God should lay upon any of the members temporall punishments for a sinne committed by another of that body especially if we consider that God may have alwayes just cause to punish any of his people for sinne in themselves though for the present he take occasion to strike for the sinne of another that men may learn to hate sinne the more which brings ruine upon more many times then the sinner himself and be the more studious to bring others to fear God as themselves do Vers 2. And Joshua sent men from Jericho to Ai which is besides Beth-aven on the east side of Beth-el c. This Ai in Gen. 12.8 is written Hai and Nehem. 11.31 Aijah It is said here to have been near both to Beth-el and Beth-aven Beth-el therefore was not farre from Beth-aven which signifieth the house of vanity or of a lie and in regard whereof it was that when Jeroboam had set up his idols in Beth-el by signification the house of God the prophets were wont to call it in contempt and scorn by the name of this neighbour town Beth-aven the house of vanity Hos 4.15 Though thou Israel play the harlot yet let not Judah offend and come not ye unto Gilgal neither go ye up to Beth-aven nor swear The Lord liveth 10.5 The inhabitants of Samaria shall fear because of the calves of Beth-aven Now to this Ai Joshua sent spies as before to Jericho yet these men were not to go into Ai as before into Jericho but into the countrey about â—t where they might view the passages and observe afarre off the strength and fortifications of the city Go up saith he view the countrey Vers 3. And they returned to Joshua and said unto him Let not all the people go up c. And thus by the confidence and resolution of these men and by their slighting of Ai as a place of no strength that might easily be taken by a few of the Israelites the Lord did secretly make way to that which he had purposed to do in the chastising of the Israelites for the sinne of Achan Doubtlesse the spies spake what they thought to wit that it was needlesse to carry up the whole host of Israel against so small a city as Ai was Let about two or three thousand go up say they and smite Ai and make not all the people to labour thither for they are but few But God had a further end in this which they knew not of namely that the Israelites might be smitten by the men of Ai whereas had all the armie of Israel gone up the inhabitants of Ai would not have dared to have sallied out and withall that this might be done but to a small company of the Israelites to speak of that the losse and dishonour might be the lesse And hence it was too that Joshua and the rest did so presently approve of this advice of the spies whenas otherwise much might have been said against it Vers 4. So there went up thither of the people about three thousand men and they fled before the men of Ai. Notwithstanding the men of Ai were doubtlesse as the rest of the inhabitants of Canaan greatly dejected with fear of the Israelites and the Israelites on the other side much imboldned with the late wonders God had wrought for them and particularly with the overthrow and destruction of Jericho and though they went not rashly against this city for he had sent spies beforehand to search out the passages and advantages of the countrey and whereas the
against Sihon and Og which being long since done the same thereof might be well in this time carried to a land farre off beyond the borders of Canaan Vers 14. And the men took of their victuals and asked not counsell at the mouth of the Lord. That is they took them and looked upon them and through too much credulity ranne away with a conceit that this plainly shewed the truth of what they had said never inquiring of God what an answer they should give them Vers 15. And Joshua made peace with them and made a league with them that that they should live Which he might lawfully do supposing them not to be the inhabitants of Canaan Deut. 20.10 11. When thou comest nigh a city to fight against it then proclaim peace unto it And it shall be if it make thee answer of peace and open unto thee then it shall be that all the people that is found therein shall be tributaries unto thee and shall serve thee And again verse 15 16. Thus shalt thou do to the cities which are farre off from thee which are not of the cities of these nations But of the cities of these people which the Lord thy God doth give thee for an inheritance thou shalt save alive nothing that breatheth Vers 16. And it came to passe that at the end of three dayes after they had made a league with them that they heard that they were their neighbours c. This is added to set forth the folly of their unadvised rashnesse who without any deliberation do presently make a covenant with the Gibeonites whereas if they had but deferred their answer even for a day or two they had found out the truth and had not been so gulled and abused as now they were Vers 18. And the children of Israel smote them not because the Princes of the Congregations had sworn unto them by the Lord God of Israel That the Israelites did well in sparing the Gibeonites because of the oath which their Princes had taken and that they had sinned greatly if they had slain them is evident 2. Sam. 21.1 2. where we reade that God sent a famine upon the land because Saul foure hundred years after this had slain some of the Gibeonites and so brake the oath which their fathers had now obtained of Joshua and the Israelites and yet Saul did it too in his zeal to the children of Israel and Judah If it be objected that the Gibeonites had fraudulently drawn the Princes into that oath and therefore there was no reason why they should be tied thereby to that which they never intended for they had covenanted to grant peace to a people that dwelt far off and the Gibeonites were of the inhabitants of the land so that this covenant made with them under these terms was of it self void and of none effect to this I answer That though when men are drawn by force or fraud into any promise or covenant they are not bound to keep that promise or covenant and that because he to whom the promise or covenant is made with whom onely we have to do in this case cannot by any rule of equity challenge any right to that which he hath obtained by deceit or violence yet when men do confirm any such promise or covenant by oath the case is otherwise because they are bound then to God and not to the man onely that used such fraud and violence whose wickednesse in so drawing them into an oath cannot make void the engagement that lieth upon them that have sworn in regard of God And if it be again objected as it is by many That the Princes had sworn to do that which was against the expresse command of God who had often enjoyned them to destroy all the inhabitants of Canaan and not to make any league of peace with them as is noted before upon vers 7. to this I answer too That though an oath or vow doth not bind men for the doing of any thing that is absolutely unlawfull yet in this case it was not so and that because the charge which God had given them for slaying all the inhabitants of the land was a particular command so farre onely to bind their consciences as it might be obeyed without any breach of the Morall Law as in Rahabs case is also evident But here they could not obey that command of Gods concerning their destroying all the inhabitants of Canaan without perjury which is directly against the law and light of nature and besides it would have given the heathen great occasion of blaspheming the name of the Lord if they had sworn in his name and had not kept it all which must needs lie as a strong bond upon the consciences of the Israelites strictly to observe this oath though they were deluded by the Gibeonites for in this that rule holds good I will have mercy and not sacrifice Vers 21. But let them be hewers of wood and drawers of water unto all the congregation That is for the use of all the congregation to provide wood and water which they were to use in their sacrifices as is evident vers 27. And Joshua made them that day hewers of wood and drawers of water for all the congregation and for the altar of the Lord yet because it is certain that the inhabitants of these foure cities could not dwell in any one place where the Tabernacle was seated nor yet in Jerusalem when the Temple was built but were severally dispersed throughout the land coming up happely in their courses as the Levites did to do their service in the house of God I should think it most probable that in the time when they waited not at the Tabernacle as publick servants they were also imployed in other servile offices for the people These were they that afterwards were called Nethinims 1. Chron. 9.2 that is Deodati men given to God or the publick service of the Tabernacle for though Ezra 8.20 it is said that David and the Princes appointed the Nethinims for the service of the Levites yet it is meant onely of the ordering of them how they should in their severall courses attend upon that service for even now they were allotted to this service and did therein doubtlesse attend upon the Levites in the service of the Tabernacle from this time unto the dayes of David Vers 23. Now therefore ye are cursed and there shall none of you be freed from being bondmen c. These words Now therefore ye are cursed the most of Expositours understand of the curse or punishment of bondage which for their dissembling and fraudulent dealing they were adjudged to undergo and so they take the following words and there shall none of you be freed from being bondmen to be an explanation of the words that went before but it is better understood of that generall curse which God had laid upon all the inhabitants of Canaan to wit as if Joshua had said The curse which God
Canaanites and touched not one of the Israelites Vers 12. Then spake Joshua unto the Lord in the day when the Lord delivered up the Amorites c. For the better understanding of this miraculous passage concerning Joshuas commanding the sunne to stand still we must know first That whereas it is said in the first place that Joshua spake to the Lord thereby is meant that he did first pray unto the Lord that this miracle might be wrought and that to the end they might have the more time to pursue and destroy the Amorites and then by the same speciall instinct of Gods spirit that moved him to desire this of God being fully assured that God had heard his prayer and that what he desired should be done he commanded the sunne to stand still c. secondly That whereas in the next clause it follows and he said in the sight of all Israel Sunne stand thou still c. this is added to shew the assurance of his faith because he was so undoubtedly perswaded that God would certainly do what he had prayed for and desired the people should take notice of it for their future encouragement openly in the presence of all the people he looked up to the heavens and speaking as it were to the sunne said Sunne stand thou still c. and happely with relation to the peoples gazing upon him when in so strange a manner they saw him look up to the sunne and command the sunne to stand still this phrase is used and he said not in the audience but in the sight of all Israel Sunne stand thou still c. thirdly That for the words themselves which Joshua spake Sunne stand thou still upon Gibeon and thou moon in the valley of Ajalon there is nothing can be certainly concluded but that he did as it were adjure the sunne and moon by the Almighty power of God to stand still just in the place wherein they were when he spake unto them that so the sunne might still give light till they had made an end of pursuing and destroying their enemies and that hereby must needs be intended the stay of the whole body of the moveable heaven together with the sunne and the moon for it cannot be meant of staying that peculiar motion of the Orbs of the sunne and moon whereby they move severally from the west to the east for the lengthening of the day could not depend upon that but it must be meant of the motion of the heaven whereby the sunne and moon together with all the other heavenly Orbs are carried about by the motion of the supreme Sphere in the space of foure and twenty houres from the east to the west Some indeed would conclude from these words that it was at noon day when Joshua commanded the sunne to stand still namely because it was when the sunne was right over Gibeon as the words they say implie Sunne stand thou still upon Gibeon and that therefore also it is said vers 13. so the sunne stood still in the midst of heaven and then they take the next clause to be added and thou moon in the valley of Ajalon by way of expressing the same thing in other words to wit that the moon also should stand still and not bring in night upon them Again others would inferre from these words that it was towards sunneset when Joshua commanded the sunne to stand still and that first Because it is most probable that the fear of want of daylight to pursue the enemie when he saw the sunne decline apace towards its setting was the occasion that moved Joshua to desire this miraculous stay of the sunne and secondly Because the words seem to implie that he saw the moon also when he said and thou moon in the valley of Ajalon as indeed about the new of the moon it is usually seen towards sunne-setting But I say neither of these can be gathered from the text The drift doubtlesse of Joshua was onely to expresse that the heavenly Orbs should stand still to the end the sunne might not set but continue still to give them light in those parts onely the more rhetorically to set forth the wonder of the miracle he mentions both sunne and moon the two great lights of heaven together with Gibeon and Ajalon two places not farre distant one from another Sunne stand thou still upon Gibeon and thou moon in the valley of Ajalon Vers 13. Is it not written in the book of Jasher That is in the book of the upright which seemeth to have been some historie or continued chronicle of the memorable acts of Gods worthies in those times which is now lost it is mentioned again 2. Sam. 1.18 So the sunne stood still in the midst of heaven and hasted not to go down a whole day So that this day was twice as long as it should otherwise have been Vers 14. And there was no day like that before it or after it that the Lord hearkened to the voyce of a man c. For though in Hezekiahs time the day was miraculously lengthened by the sunnes going backward 2. Kings 20.11 And Isaiah the Prophet cried unto the Lord and he brought the shadow ten degrees backward by which it had gone down in the diall of Ahaz yet it was not lengthened so much by farre as this was to wit not above two houres and a half and besides that was not done upon the motion of a man desiring it and after prayer commanding as it were that it should be so as this was which is that which is here principally intended and therefore is it that the prophets do often allude to this where they speak of the great things which God had done or would do for his people Hab. 3.11 The sunne and moon stood still in their habitation at the light of thine arrows they went and at the shining of thy glittering spear and Isa 28.21 For the Lord shall rise up in mount Perazim he shall be wrath as in the valley of Gibeon that he may do his work his strange work and bring to passe his act his strange act Vers 15. And Joshua returned and all Israel with him unto the camp at Gilgal It is evident that the severall passages related in the sequel of this chapter were done before they returned to the camp at Gilgal We must therefore know that here is set down beforehand the issue of this warre and then afterward the Authour proceeds to relate the particulars and then concludes with these very words again vers 43. And Joshua returned and all Israel with them unto the camp at Gilgal Vers 21. And all the people returned to the camp to Joshua at Makkedah in peace The settled camp of the Israelites was in Gilgal as is evident by that which is said before vers 15. And Joshua returned and all Israel with him to the camp at Gilgal But because Joshua with the greatest part of the armie which he had brought out to raise the
siege at Gibeon was now encamped before Makkedah whilst the rest went further in the pursuit of the flying Canaanites therefore it is said here of those that had been in that pursuit of the Canaanites that they returned to the camp to Joshua at Makkedah None moved his tongue against any of the children of Israel This is a proverbiall speech but the meaning is that the Canaanites durst not make the least resistance against the Israelites that pursued them so farre they were from lifting up a hand against them that they scarse durst mutter against them See the note upon Exodus 11.7 Vers 24. Come near put your feet upon the necks of these kings This Joshua enjoyned his Captains to do not out of a cruel proud insulting mind but first to teach them that they were to shew no mercy to this people secondly to encourage and hearten the Captains for the time to come as by intimating that thus they should tread all their enemies under their feet vers 25. And Joshua said unto them Fear not not nor be dismaid be strong and of good courage for thus shall the Lord do to all your enemies against whom ye fight thirdly to manifest Gods singular love to them and precious esteem of them who was pleased to let them tread upon the necks of kings and fourthly that this formidable sight might make them fear to imitate the manners of this people against whom God had shown such severity Yea in this was Joshua a type of Christ who doth tread Satan under the feet of his people Rom. 16.20 in and through whom we are more then conquerours Rom. 8.37 yea even over those principalities and powers whom having spoyled he made a shew of them openly triumphing over them Col. 2.15 Vers 26. And afterwards Joshua smote them and slew them and hanged them on five trees See the note upon chap. 8.29 Vers 28. And that day Joshua took Makkedah c. The same day wherein the sunne stood still for whilst some of his souldiers were pursuing the broken troops of their enemies he with the chief strength of his armie had encamped about Makkedah vers 21. And all the people returned to the camp to Joshua at Makkedah in peace and therefore if withall we consider what a terrour they might be stricken with by the report of those that fled into their cities and told them of his vanquishing of the five kings I see not why it may not be thought that it was surprised that very day Vers 31. And Joshua passed from Libnah and all Israel with him unto Lachish c. Whose king was one of the five that came up against Gibeon vers 5. Vers 32. And the Lord delivered Lachish into the hand of Israel which took it on the second day To wit the second day after he had besieged it Vers 34. And from Lachish Joshua passed unto Eglon c. Whose king was also one of the five that came against Gibeon vers 5. Vers 35. And they took it on that day That is on the day they showed themselves first before it Vers 37. And they took it and smote it with the edge of the sword and the king thereof and all the cities thereof c. This Hebron doubtlesse was one of their chiefest cities as appears by the mention that is here made of other cities that were under the jurisdiction of this city and taken together with it The King of this citie was also one of the five that came up against Gibeon as we may see vers 5. so that he was slain and hanged at Makkedah with the other vers 23 26. either therefore his death is here onely again repeated in this relation of the sacking of this city or else upon the tidings of the death of their King they chose another who was also now slain with the rest of the people How this city is said afterwards to have been taken by Caleb see in the note upon chap. 15.13 14. Vers 38. And Joshua returned and all Israel with him to Debir and fought against it Concerning this also see the note upon chap. 15.14 Vers 40. He left none remaining but utterly destroyed all that breathed as the Lord God of Israel commanded Many thousands of men women and children were doubtlesse slain in destroying all these cities and the countrey there about lest therefore it should be thought an act of crueltie and inhumanity thus without pitty to shed the bloud of this people the just warrant that he had from Gods command is here expressed to wit that he did in all this as the Lord God of Israel commanded CHAP. XI Vers 1. ANd it came to passe when Jabin king of Hazor had heard those things that he sent to Jobab king of Madon and to the king of Shimron c. Called Shimron-meron chap. 12.10 Very observable was the providence of God in that which is here related to wit that he did not suffer all the kings of the Canaanites at once to joyn their forces together and set upon the Israelites but some at one time and some at another which the Lord doubtlesse did out of his fatherly indulgence towards his people and the tender respect he had to their weaknesse Had these kings here mentioned joyned with the other five whom the Israelites had before vanquished the Israelites must needs be stricken with great terrour and fear And therefore the Lord was pleased so to infatuate and stupifie these that they were quiet and moved not till their neighbours were destroyed by which means the Israelites were heartned with the conquest of the first ere the other set upon them and they had leisure to refresh themselves in their camp at Gilgal ere they were called forth to go upon another service Vers 2. And to the kings that were on the North of the mountains and of the plains south of Cinneroth c. That is the plains that lay southward of the countrey called Cinneroth and Deut. 3.17 Chinnereth afterward Gennesareth of which see the note upon Numb 34.10 Vers 3. And to the Hivite under Hermon in the land of Mizpeh It is thought by some that the Hivites here mentioned to whom the king of Hazor sent that he might draw them into this confederacy against Israel are described by the place of their habitation the Hivite under Hermon in the land of Mizpeh purposely to distinguish them from the Gibeonites who were also Hivites that we might not think that they were now sollicited to break the league which they had made with the Israelites Vers 6. Be not afraid because of them for to morrow about this time will I deliver them up all slain before Israel It may be that Joshua was at this time somewhat the more distressed not onely because of the great number of the enemie who were as the sand of the sea-shore for multitude vers 5. but also because the greatest strength of their armie consisted in horse and chariots of which in the battels
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
fewer then when they were numbred the first time at their first coming out of Egypt but for this we must know that though the tribe of Ephraim was so much decreased at that last numbring of the people yet since that time under the government of Joshua they might be greatly encreased again but however though at that time the sonnes of Ephraim were eight thousand fewer then when they came out of Egypt yet even at that time on the other side of the tribe of Manasseh there were twenty thousand and five hundred more then at the first numbring Num. 26.34 and therefore the sonnes of Joseph speaking here of themselves joyntly together both Ephraim and Manasseh they might well say they were a great people and that God had greatly blessed them in regard of their number Vers 15. And Joshua answered them If thou be a great people then get thee up to the wood countrey c. Thus he covertly retorts their plea upon them as making more for him then for them for sayes he being a great people the more able art thou to drive the Canaanites out of those parts allotted you for your proportion and the more shame is it that you should let them alone and yet complain of the narrownesse of your lot Get thee up saith Joshua to the wood countrey and cut down for thyself there in the land of the Perizzites and the giants that is cut down the woods and drive out and destroy the inhabitants that lurk there in their fastnesses and strong holds and then if mount Ephraim be to narrow for thee that is the mountains out of which the Canaanites are already expelled whereof you have the possession at present you may by this means have land enough to dwell in and need not complain that your portion is too streight for you It is likely that when the sonnes of Joseph came to make their complaint to Joshua they assured themselves that they should find the more favour because he was of the tribe of Ephraim But in a point of justice we see they found Joshua farre from yielding to them in the least degree upon that ground Vers 16. And the children of Joseph said The hill is not enough for us c. These first words seem to have been spoken with some kind of anger and discontent Joshua had told them what they should do if mount Ephraim were too narrow for them now as men discontented are wont to do they snap at those last words of Joshua yes say they the hill is not enough for us meaning that mount Ephraim whereof Ioshua had spoken and then they adde And all the Canaanites that dwell in the land of the valley have chariots of iron as if they should have said Whereas you call upon us to enlarge our dwellings in the wood countrey by cutting down the wood by expelling and destroying the Perizzites and the giants that dwell there you may know that this we cannot do and that because the valleys we must passe through ere we can come to that mountainous wood countrey which you referre us to are inhabited by the Canaanites that have chariots of iron so that there is no hope for us to prevail over them This I conceive to be the best exposition of this place Yet some understand those first words The hill is not enough for us of that mountainous wood countrey to which Ioshua had referred them for the enlarging of their dwellings and so conceive the scope of this reply of the sonnes of Ioseph to be that even that mountainous countrey if they had it in their possession would not be enough for them and for the valleys there was no hope to subdue them because the Canaanites that dwelt there had chariots of iron that is as all Expositours agree chariots whose wheels were armed with sythes as I may say or hooks of iron wherewith when they broke in amongst their enemies they must needs mightily tear cut and mow down those that stood in their way and indeed these chariots could onely be usefull in the valleys and plains in the mountains and wood countreys they could not be used Vers 17. And Joshua spake unto the house of Joseph even to Ephraim and to Manasseh saying Thou art a great people c. As if he should have said What I answered before I must answer again Thou art a great people by thine own confession and hast great power and therefore besides Gods promise ye have otherwise no cause of distrust thou shalt not have one lot onely that is thou shalt if thou wilt not be failing to thy self prevail over those places and then thou shalt find the portion allotted thee is more then one lot fully enough for two such numerous tribes Vers 18. But the mountain shall be thine for it is a wood and thou shalt cut it down and the outgoings of it shall be thine c. That is not onely the mountain shall be thine which when thou hast cut down the wood will be found good ground but also the outgoings of it that is the valleys round about the mountains shall be thine too CHAP. XVIII Vers 1. ANd the whole congregation of the children of Israel assembled themselves together at Shiloh and set up the Tabernacle c. No doubt God appointed them to remove the Tabernacle to Shiloh so much may be gathered from that which is said Deut. 12.5 But unto the place which the Lord your God shall chuse out of all your tribes to put his name there even unto his habitation shall ye seek and thither thou shalt come as also Ier. 7.12 where it is plainly called the place where God set his Name at the first Hitherto both camp and Tabernacle had been in Gilgal a place in the very first entrance into the land of Canaan now they removed further into the land both the camp vers 9. And the men went and passed through the land and described it by cities into seven parts in a book and came again to Joshua to the host at Shiloh and the tabernacle as is here expressed both as a manifest signe of their taking possession of the land they had conquered and for the more convenient coming of the people to the tabernacle to worship And Shiloh God appointed to be the place a city in Ephraim therein God honouring Ioshua the ruler of the people who was of this tribe and withall it was brought nearer to the place which God had decreed to be the settled place of his worship to wit Ierusalem from this time therefore the people was bound to the strict observation of the Ceremoniall Law Deut. 12.8 9 10 11. Ye shall not do after all the things that we do here this day every man what is right in his own eyes For ye are not as yet come to the rest and to the inheritance which the Lord your God giveth you But when ye come over Jordan and dwell in the land which the Lord your God giveth
incense God against them as he conceived they had done But why doth he say that the Israelites were not yet unto that day cleansed from the iniquitie of Peor since at that time when Phinehas had slain Zimri and Cozbi the Lord said unto Moses Num. 25.11 Phinehas the sonne of Eleazar the sonne of Aaron the Priest hath turned my wrath away from the children of Israel c. I answer 1. Because the stain and infamy of that sinne lay still upon them it was a mighty dishonour to the Israelites unto that day that they had so basely forsaken the living God to go after the base idol-gods of the heathen as many as were guilty of it yea all indeed had cause to blush at the remembrance of it unto that day 2. Because the infection of that sinne did still cleave unto them The governours of the people did no doubt find that the infection of Idolatry which the Israelites had contracted at that time when they were drawn by the daughters of Moab to worship their false gods did ever and anon still break forth in some particular persons who were found lingring still after that idolatrous worship whence it was that after this Moses gave them that charge chap. 24.23 Now therefore put away the strange gods that are among you c. and hence it is that they now tell their brethren that they were not throughly cleansed from the iniquity of Peor unto that day Indeed the people and state in generall continued uncorrupt all the dayes of Joshua chap. 24.31 And Israel served the Lord all the dayes of Joshua But they spake here of that which they found in particular persons to wit that though they did what they might to punish and suppresse idolatry yet now and then there was still some found that shewed they were not wholly purged from that infection which they had taken so long since in the worship of Baal-Peor and 3. Because they were not fully cleared from the guilt and punishment of that sinne For though upon that zealous act of Phinehas it is said that he had turned away Gods wrath from the children of Israel yet the meaning of that was onely this that Gods wrath was thereby staid from proceeding on any further in that slaughter which he had enjoyned the Judges to make amongst those that had committed fornication with that Idol Baal-Peor Num. 25.5 Moses said unto the Judges of Israel Slay ye every one his men that had joyned themselves unto Baal-Peor all which notwithstanding there might be many particular persons that God was pleased to spare at that time whom he might afterwards call to account and correct them sharply even for that sinne and so in this regard it might be here said that unto that day they were not fully cleansed from that iniquity For just such an expression we have Num. 14.20 23. And the Lord said I have pardoned according to thy word But as truly as I live c. Surely they shall not see the land which I sware unto their fathers Vers 18. And it will be seeing ye rebell to day against the Lord that to morrow he will be wrath c. That is immediately or forthwith for so this word to morrow is often taken Matt. 6.30 Wherefore if God so clothe the grasse of the field which to day is and to morrow is cast into the oven shall he not much more clothe you 1. Cor. 15.32 Let us eat and drink for to morrow we shall die Vers 19. Notwithstanding if the land of your possession be unclean then passe ye over into the land of the possession of the Lord c. That is if you think the land without Jordan unclean because ye have not Gods Tabernacle and Altar with you as we have then passe over into the land of Canaan where the Lord dwells in his Tabernacle Doubtlesse the countrey without Jordan was a part of the land of promise onely the land within Jordan is peculiarly called the land of the possession of the Lord because the Lord dwelt there in his Sanctuary Now though it would have been a great imparing to all their inheritances that were seated within Jordan to have admitted these two tribes and a half without Jordan to come and have a share with them especially at this time when as yet the Canaanites were amongst them and held so great a part of their land from them yet this they willingly offered them rather then they should fall off from the true worship of God which shewed how singularly zealous they were both for Gods glory and their brethrens salvation But rebell not against the Lord nor rebell against us They call their building of an altar a rebellion not against the Lord onely but against their brethren also within Jordan because thereby they had as they apprehended separated themselves from having communion with them as the true Church of God and by this their idolatrous practise had provoked the Lord as much as in them lay to destroy them all or to cast them off from being his people Vers 22. The Lord God of gods the Lord God of gods he knoweth and Israel he shall know In these words the tribes without Jordan do first appeal to God who knew with what intention they built that altar as comforting themselves with this that however it might be suspected whether that which they should say were true or no God who was the searcher of all hearts knew that they had not done it with any such purpose as their brethren suspected and the vehemency they use in expressing this The Lord God of gods the Lord God of gods he knoweth implies how hatefull the very thought of that was to them of which they were suspected and then in that next clause and Israel he shall know they professe that this in time to come should be clearly manifested to their brethren too for those words and Israel he shall know are not meant thus that they would now tell the Israelites for what cause they had built it but the meaning is that in time to come by their constancy in the true worship of God they would make the Israel of God know how farre they were from building an altar with any purpose to sacrifice thereon If it be in rebellion or if in transgression against the Lord save us not this day These words save us not this day are an imprecation wherein they desire that the Lord should not spare them but punish them according to the hainousnesse of so foul a sinne if they in setting up the altar intended any such thing as they were charged with Vers 24. In time to come your children might speak unto our children saying What have you to do with the Lord God of Israel That is in the generations to come your children might happely deny to suffer our children to offer their sacrifices at Gods altar alledging that they were none of the Church and people of God none of Abrahams seed that
Jordan was the utmost bounds of the land of promise and that therefore those without Jordan were no true Israelites nor had any thing to do with the worship of God in his Tabernacle Vers 31. This day we perceive that the Lord is among us because ye have not committed this trespasse against the Lord. This being the greatest and surest signe of Gods gratious presence amongst a people when he preserves them from falling into scandalous sinnes Now ye have delivered the children of Israel out of the hand of the Lord. Not by diverting any punishment which the Lord was ready to inflict but by avoiding that sinne which might have drawn some heavy judgement not onely upon themselves but upon the whole body of the people if they had fallen into it Vers 34. For it shall be a witnesse between us that the Lord is God This is the reason which the tribes without Jordan give why they called the altar they had set up Ed which signifieth a witnesse to wit because standing in the middest betwixt them within Jordan and them without it should be a witnesse that they without Jordan meant to acknowledge and worship no other God then he whom their brethren worshipped even the Lord Jehovah onely CHAP. XXIII Vers 2. ANd Joshua called for all Israel c. That is the representative body of all Israel to wit as it is explained in the following words the Elders of each tribe together with their Magistrates and Judges and Officers Vers 5. And the Lord your God He shall expell them from before you c. That is though I die and leave the work which is begun unfinished yet assure your selves if you continue stedfast to the Lord he who indeed hath done what hath been done will perfect the work begun and perform all that he hath promised he shall expell the rest of the nations that are not yet expelled before you Vers 7. That ye come not amongst these nations these that remain among you c. That is that ye no wayes familiarly converse with them and this is mentioned in the first place because they that yield familiarly to converse with Idolatours will by degrees be also drawn to the evils mentioned in the following words even to make marriages with them to swear by their gods and at last to bow down to them and worship them As for making mention of the names of their gods the next particular here forbidden see the note Exod. 23.13 Vers 8. But cleave unto the Lord your God as ye have done unto this day By cleaving to the Lord is meant that they should continue constant in yielding obedience to God and in resting and relying upon him yea upon him alone as their God alsufficient Nor need it seem strange unto us that he should say of a people that had been so prone to rebell against God Cleave unto the Lord as ye have done unto this day For first the Israelites though they were ever and anon murmuring against God and turning aside from the way of his commandments yet they had never for the generallity cast off the worship of the true God to go after the gods of the heathen And secondly this Joshua might speak with reference to the time of his government as ye have done to this day that is since the time you entred the land of Canaan or since the time you came to be under my government for indeed since that time we reade not of any notable rebellion of this people against God it is said that the people served the Lord all the dayes of Joshua Judg. 2.7 Vers 12. Else if you do in any wise go back and cleave unto the remnant of these nations c. Here Joshua begins to tell them how severely God would punish them in case they did go back that is revolt from that good way of their obedience to God wherein they had hitherto gone and cleave unto the remnant of those nations that is marry them and lie with them for so this phrase of cleaving to those nations is explained in the following words and shall make marriages with them and go in unto them and they to you Yet I know that this word cleave may be meant generally of any joyning themselves to those nations either in leagues or otherwise Vers 13. But they shall be snares and traps unto you and scourges in your sides and thornes in your eyes c. To wit because they will be continually by their allurements drawing you to idolatry and other sinnes and by their injuries vexing and disquieting you yet some hold that by being thorns in their eyes is meant that they should by degrees so farre blind them that they should not be able to discern the clear light of the truth See Numb 33.55 Vers 14. And behold this day I am going the way of all the earth c. That is I see my death approcheth now because I cannot hope long to continue amongst you to keep you constant in your covenant with God therefore I thought good to give you warning that after my departure ye depart not from the Lord and to tell you beforehand what will become of you if you transgresse the covenant of the Lord your God Vers 15. So shall the Lord bring upon you all evill things untill he have destroyed you from off this good land c. That is as the Lord hath hitherto made good all that he hath promised you so if you transgresse his covenant he will bring upon you all the evils threatned even at last the causing of you to be carried captive out of this good land and this last judgement of destroying them out of the land of Canaan he particularly insists upon because it must needs affect them to heare of losing so goodly a land when after so many years travels and difficulties they were now newly entred into it CHAP. XXIIII Vers 1. ANd Joshua gathered all the tribes to Shechem c. The assembly mentioned in the foregoing chapter vers 2. concerning which see the note there and the exhortation which Joshua used then to the people was when Joshua apprehended he had not long to live chap. 23.14 And behold this day I am going the way of all the earth yet it seems that after that fearing much what the people world do after his death he resolved again to call another assembly of the representative body of the kingdome that he might there again presse them to continue constant in their obedience to God after his death and to that purpose might cause them to renew their covenant with God which accordingly he did at Shechem as it is here said Many Expositours understand this of Shiloh where indeed the tabernacle was seated chap. 18.1 which they say is here called Shechem because it stood in the field of Shechem and that because it is said in this verse that the assembly presented themselves before God and because vers 26. there is mention of the Sanctuary
near which under an oke there was a stone erected as a witnesse of the covenant which the people had made with God But it is more probable that this assembly was in Shechem and that the Tabernacle and Ark were removed hither upon this occasion 1. Because Shechem was in the tribe of Ephraim as well as Shiloh and perhaps nearer unto Joshua his city and so the more convenient for him to come thither 2. Because we no where reade that Shiloh is called Shechem which is the onely ground of the other opinion 3. Because it is evident that upon speciall extraordinary occasions they were wont sometimes to remove the Ark 1. Sam. 4.4 So the people sent to Shiloh that they might bring from thence the Ark of the covenant of the Lord of hosts But why should they not have met at Shiloh that so there might be no need to remove the Ark I answer that Shechem was a city of great note a city of refuge chap. 21.21 a place famous for the abode of the Patriarchs there yea and there God did at first enter into a covenant with Abraham Gen. 12.6 7. and the people there had lately renewed their covenant with God upon mount Gerizim and mount Ebal in which regard Joshua might think it the fitter to bring the people now to renew it again in the same place And then besides there might be some other speciall occasion for some other businesse that was to be done at Shechem as happely the buriall of Josephs bones there whereof mention is made in the 32. verse of this chapter Vers 2. Your father 's dwelt on the other side of the floud in old time even Terah the father of Abraham and the father of Nachor That is Euphrates which is by way of eminency usually in the Scripture called the river And they served other gods That is their fathers to wit Terah and Abram and Nachor of whom they were descended by the mothers side for they are all mentioned in the foregoing words Neither need it seem strange unto us that Abraham should serve other Gods before his calling for therein was Gods mercy the more magnified And indeed if Abraham had continued incorrupt in an idolatrous family the posterity of Abraham might have boasted in this whereas the drift of Joshua in these words is quite contrary even to set forth Gods goodnesse in rescuing him out of that way of danger and chusing him to be the father of his peculiar people when there was nothing in him to move the Lord to shew him such speciall favour Vers 3. And I took your father Abraham from the other side of the floud and led him throughout all the land of Canaan The mention which is here made of Gods leading Abraham through the severall parts of Canaan is to intimate Gods goodnesse to him that he did not onely preserve him being in a strange land in the midst of so many barbarous people but also blesse and prosper him and cause him to be so greatly esteemed amongst them And multiplied his seed and gave him Isaac That is gave him severall sonnes to wit Ishmael and the sonnes of Keturah and amongst the rest Isaac and therefore I conceive mention is made of his other children to illustrate Gods singular favour to the Israelites in passing by so many of Abrahams issue and choosing their father to be the heir of promise Vers 4. And I gave unto Isaac Jacob and Esau and I gave unto Esau mount Seir c. Esau is here also mentioned to intimate the free grace of God in passing by Esau though his posterity grew presently great and inhabited mount Seir and establishing his covenant with their father Jacob his younger brother Vers 7. And your eyes have seen what I have done in Egypt Many might be now living as well as Joshua and Eleazar that came out of Egypt for onely those that were above twenty years old when they came out of Egypt did the Lord threaten to destroy in the wildernesse Num. 14.29 As for the next clause and ye dwelt in the wildernesse a long season it is added to intimate Gods wonderfull providence in feeding them and preserving them for so many years in their travels there Vers 9. Then Balak the sonne of Zippor king of Moab rose and warred against Israel c. That is prepared to make warre against them intending to have set upon them if he could have gotten Balaam to curse them Num. 22.11 Behold there is a people come out of Egypt which covereth the face of the earth Come now curse me them peradventure I shall be able to overcome them and drive them out Vers 11. And the men of Jericho fought with you c. That is made preparation to resist you shutting up their city against you and fortifying themselves which is a kind of defensive warre though indeed they never durst stir out of their gates to fight against the Israelites nor had the heart once to lift a weapon in defence of themselves when they saw their walls so miraculously to fall down before them Vers 12. And I sent the hornet before you which drave them out from before you c. See the note upon Exod. 23.28 Vers 14. And put away the gods which your fathers served c. So likewise vers 23. he sayes Put away the strange gods that are among you Their zeal against their brethren for building that altar on the banks of Jordan chap. 22.16 Thus saith the whole congregation of the Lord What trespasse is this which ye have committed against the God of Israel to turn this day from following the Lord in that ye have builded you an altar that ye might rebell this day against the Lord and that which is said of them in this chapter vers 31. And Israel served the Lord all the dayes of Joshua shâ—ws plainly that for the generall they were not yet corrupted and that there was no idolatry publickly allowed Besides had Joshua known any particular families or persons that had worshipped idols no doubt he would have punished them according to the Law but it seems in his government he had found that many of them were still lingring after these superstitions of their fathers and therefore feared that though they durst not openly do it there were some that secretly were worshippers of idols whence it is that he admonisheth them in this wise to put away the strange gods from amongst them and indeed that in the wildernesse many secretly did worship idols is evident by that place Amos 5.25 26. which is cited by S. Stephen Acts 7.42 43. Then God turned and gave them up to worship the host of heaven as it is written in the book of the Prophets O ye house of Israel have ye offered to me any beasts and sacrifices by the space of fourty years in the wildernesse Yea ye took up the Tabernacle of Moloch and the starre of your God Remphan figures which you made to worship them Vers 15.
they began presently to provoke the Lord with their sinnes For it is evident that these cities were not long after this inhabited by the Philistines chap. 3.1 2 3. Now these are â—he nations which the Lord left to prove Israel by them c. Namely five Lords of the Philistines c. and so again 1. Sam. 6.17 Now these are the golden Emerods which the Philistines returned for a trespasse-offering unto the Lord For Ashdod one for Gaza one for Askelon one for Gath one for Ekron one As for Ekron one of the cities here mentioned it was in Dans lot Josh 19.43 therefore it seems that the tribe of Judah joyned with those of Dan as well as with those of Simeon for the clearing of their coasts the rather because they could not hold those cities they had gotten from the Philistines if they had let them alone in this neighbouring citie Vers 19. And the Lord was with Judah and he drave out the inhabitants of the mountain This clause and the Lord was with Judah is added to shew of what difficulty their attempts were if the Lord had not been with them and withall to condemne their cowardise that durst not proceed in their conquests against the inhabitants of the valleys having had such incouraging experience of Gods assistance But could not drive out the inhabitants of the valley because they had chariots of iron Their own fears disabling them and God for their sinnes withdrawing himself from them Concerning these chariots of iron see the note Josh 17.16 Vers 21. And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem c. See Josh 15.63 Vers 26. And the man went into the land of the Hittites and built a city Whence it seems probable that the Israelites did not onely spare his life and the life of his family but also gave him a rich reward to wit for shewing them the way into Bethel as is before said Vers 27. Neither did Manasseh drive out the inhabitants of Bethshean c. See the note Josh 17.12 Thus in the dayes after the death of Joshua when it seems they had no one set over them in chief but were onely governed by the joynt-authority of the Elders in each tribe they began to be remisse in endeavouring to drive out the remainder of the Canaanites that dwelt in the land but were content to make peace with them and this was the first step of their defection from God which did by degrees lead them into grosser sinnes and greatly provoked the Lord to displeasure against them Vers 35. Yet the hand of the house of Joseph prevailed so that they became tributaries That is though the Danites were sorely for a time oppressed by the Amorites as is expressed before vers 34. And the Amorites forced the children of Dan into the mountain for they would not suffer them to come down to the valley yet afterward with the help of the sonnes of Joseph who bordered upon Dans portion and came up to aid them they prevailed against them so that they became tributaries Vers And the coast of the Amorites was from the going up to Akrabbim from the rock and upward This is added to shew how the Israelites through their own sloth suffered themselves to be hemmed in with these accursed enemies CHAP. II. Vers 1. ANd an Angel of the Lord came up from Gilgal to Bochim It is very hard to determine whether this were an Angel indeed or some man either priest or prophet that by speciall commission was sent at this time from God unto the people to reprove them for their sinnes The word in the originall may well be translated either angell or messenger as it is in the margin of our bibles and the reasons are very considerable which have moved many to think that it was some man of God that was sent to them to wit first because it is said that he came up from Gilgal not that he came down from heaven and so appeared to them and secondly because he spake in a generall assembly as is evident vers 4. where it is said that he spake unto all the children of Israel whereas the apparitions of Angels have been usually onely to some particular men in private But yet the most of Expositours conceive that it was a true Angel and that having assumed for this present service the body of man the Scripture therefore speaks of him as a man that he came up from Gilgal to Bochim and this they hold 1. Because he speaks after the manner of Angels not thus saith the Lord as the prophets were wont to speak but as in the person of God I made you to go up out of Egypt and 2. Because the Authour of this book elsewhere speaks differently of the prophet and the Angel as chap. 6.8 The Lord sent a prophet unto the children of Israel which said unto them Thus saith the Lord God of Israel I brought you up from Egypt and brought you forth out of the house of bondage But then vers 12. And the Angel of the Lord appeared unto him that is to Gideon and said unto him The Lord is with thee thou mighty man of valour Yea some hold that it was the sonne of God the Angel of the covenant who was wont thus to appear to the fathers and that because he ascribes here to himself that which was the work of God as the bringing this people out of Egypt and the making of a covenant with them However most probable it is that this was done in the dayes of the Elders that outlived Joshua and that before they began to worship the Gods of the nations they dwelt amongst for else doubtlesse this Angel or messenger of the Lord would have reproved them for their idolatry as well as for making a league of peace with the land It seems therefore that finding themselves sorely annoyed by the Canaanites in severall parts of the land there was an assembly of the people called of all the tribes that they might consult what was fit to be done and so thereupon the Lord sent his Angel to them with a message and very likely it is that it was some place about Shiloh where the people were now met together which upon occasion of the peoples weeping here was called Bochim that is weepers For first thither the tribes used to assemble themselves especially at their three solemn feasts and some generall assembly of the people there was at this time as is before noted and secondly the people did offer sacrifices there vers 5. and that they might onely do where the altar and tabernacle was Vers 2. But ye have not obeyed my voice why have ye done this That is consider how great and inexcusable your sinne is for these words why have ye done this are as much in effect as if he had said that they had not the least colour for that they had done and that if they were challenged to give a reason
to the wicked wayes of their idolatrous fathers yea and did worse then they indeed as relapses in regard of sicknesse bring men usually into a more dangerous condition then they were in before so it is with relapses to idolatrie a Church and people that have been reformed and fall back to idolatry are usually farre worse and more grossely superstitious then they were before Vers 22. That through them I may prove Israel whether they will keep the way of the Lord c. These words may be understood two severall wayes for first they may have reference to that clause in the latter end of the foregoing verse where there is mention made of Joshua his leaving the Canaanites unexpelled the nations which Joshua left when he died and then the meaning must be that the nations were not wholly driven out in Joshua's time but were left for the tryall of Israel to wit to see whether they would be drawn away by their idolatries or no And secondly they may have reference to all that which is said in the two foregoing verses Because this people have transgressed my covenant c. I also will not henceforth drive out any from before them of the nations which Joshua left when he died That through them I may prove Israel whether they will keep the way of the Lord c. and then the meaning must be that God for the sinne of the Israelites resolved not to cast out any more of the Canaanites that remained in the land that they might continually oppresse and vex the Israelites and so thereby he might prove them namely whether by these afflictions they would be brought to repent and turn to the Lord and so again to walk in his wayes And indeed both these may be well here comprehended CHAP. III. Vers 2. ONely that the generation of the children of Israel might know to teach them warre c. Two reasons were given in the latter end of the foregoing chapter why the Lord did not wholly cast out the Canaanites out of the land in the dayes of Joshua and here now a third is added Some conceive indeed the meaning of this clause to be this that by leaving the Canaanites amongst them God would now let this wicked generation know to their cost what warre is their fathers by the extraordinary help which the Lord afforded them did soon vanquish their enemies and knew not the misery that warre usually brings with it but this their degenerate posterity being now forsaken of God should know to their sorrow what warre is But according to our translation I conceive the meaning of the words to be rather this that God left these inhabitants of the land unexpelled that the future generations might hereby be made carefull to train up their people in martiall discipline that so they might be the better able to perform what God had enjoyned them in not suffering any of the Canaanites to remain in the the land And this it is I conceive that in these words the holy Ghost doth chiefly aim at not so much their teaching the people the skill of the warre as their intention therein to wit that they might obey the Lords command in driving out the remainder of this people Vers 3. Namely five Lords of the Philistines c. Here the nations are reckoned that were not cast out of Canaan and the first mentioned are the five Lords of the Philistines to wit the Lords of Ashdod Gaza Askelon Gath and Ekron indeed three of these cities were at first taken by the men of Judah after the death of Joshua to wit Gaza Askelon and Ekron but it seems the Philistines soon recovered them again See chap. 1.18 Vers 5. And the children of Israel dwelt amongst the Canaanites c. from the eleventh verse of the foregoing chapter unto this place we have had a summary description of the state of Israel in the dayes of the Judges and here now the Authour of this story enters upon the particular story of Othniel the first of the Judges telling us in the first place what their sinnes were that brought them into that bondage out of which Othniel delivered them Vers 7. And served Baalim and the groves That is the idols which they set up and worshipped in the groves Vers 8. And he sold them into the hand of Cushan-rishathaim king of Mesopotamia See the note chap. 2.14 And the children of Israel served Cushan-rishathaim eight years It seems to me evident that for some years after the death of Joshua the people continued constant in the worship of the true God chap. 2.7 And the people served the Lord all the dayes of Joshua and all the dayes of the Elders that out-lived Joshua c. and doubtlesse some few years it was after they fell to idolatry ere God sold them into the hand of this king of Mesopotamia and therefore how long after the death of Joshua these eight years began of Israels bondage under the king of Mesopotamia we cannot say Vers 9. And when the children of Israel cryed unto the Lord the Lord raised up a deliverer c. The word in the Hebrew signifieth a saviour but thereby is meant one that delivered them from the bondage they were in and this was Othniel who was the sonne of Calebs brother and withall his sonne in law as being married to Achsah his daughter chap. 1.13 for that noble exploit of his in taking Debir and this was the honour of the children of Judah that the first judge after Joshua was of their tribe the Lord therein making good that prophecy of Jacob Gen. 49.8 Judah thou art he whom thy Brethren shall praise thine hand shall be in the neck of thine enemies thy fathers children shall bow down before thee Many hold that Othniel became Judge of Israel immediately after the death of Joshua but me thinks it is clear in this place that it was not till towards the end of the eight years of Israels bondage under Cushan-rishathaim king of Mesopotamia for it is said that then the children of Israel cryed unto the Lord and thereupon God raised up Othniel to be a deliverer that is God did then by a speciall instinct of his Spirit stirre him up to make warre against this tyrant for the deliverance of his people and furnished him with all necessary gifts and graces of his Spirit both for the vanquishing of the enemie and for the government of the people which it seems upon this occasion he took upon him But yet if Othniel took Debir and thereupon married Calebs daughter whilst Joshua was yet living as many Expositours hold he did hereby we may probably gather that it was not many years after Joshuas death ere the Israelites were thus oppressed by this king and so thereupon Othniel was raised up of God to be their Judge Vers 10. And the Spirit of the Lord came upon him That is God by his Spirit did poure forth upon him an extraordinary measure of all gifts requisite
for the service he was to undertake and withall did secretly but mightily work upon his spirit in moving him to undertake that service for which he had fitted him Vers 11. And the land had rest fourty years That is unto the expiration of fourty years to wit from the death of Joshua It is a great question amongst Expositours whether the years wherein the Israelites are said in this book to have been in bondage under those nations that prevailed over them and the years wherein the Judges are here said to have judged Israel and wherein the land is said to have been in rest are to be accounted as severall distinct years or no and so it is in this particular place some holding that the land had rest fourty years under Othniels government after those eight years wherein the king of Mesopotamia had tyrannized over them and others holding that both the eight years of the bondage of Israel under Cushan-rishathaim and the foregoing years wherein the Israelites lived without a Judge under the joynt-government of their Elders and had not yet by their sinnes brought themselves into bondage are to be all comprehended under the fourty years here mentioned and indeed these last I conceive are in the right unquestionably as may be thus made evident It is expressely said that from the Israelites going out of Egypt to the building of the Temple in the fourth yeare of Solomons reigne there were but four hundred and eighty years 1. Kings 6.1 And it came to passe in the foure hundred and fourscore yeare after the children of Israel were come out of the land of Egypt in the fourth yeare of Solomons reigne c. that he began to build the house of the Lord. Now first if to the fourty years of the children of Israels wandring in the wildernesse and the seventeen years of Joshua we adde the severall years of Israels bondage mentioned in this book of Judges and secondly the years wherein the land is said to have rested and thirdly the severall years of the Judges from Abimelech to Eli and fourthly the years of Eli Samuel and David we must say then that there were well nigh six hundred years from the Israelites going out of Egypt to the building of the Temple in the fourth year of Solomons reigne yea though we allow no time of distance between the death of Joshua and the eight years of Cushan-rishathaims tyranny which would be absurd and this cannot stand with that place 1. Kings 6.1 Besides in one place of this book it is plain that the years of the Judges are confounded with those of the enemies oppressing the land namely chap. 15.20 where it is said of Samson that he judged Israel in the dayes of the Philistines twenty years and why therefore may it not be so with the other Judges too I make no question therefore but under the fourty years here mentioned And the land had rest fourty years we must comprehend both the eight years of Israels bondage under the king of Mesopotamia and all the years before that bondage of the Israelites even from the death of Joshua The main objection against this is how the land can be said to have rested fourty years if part of those fourty years it was wasted with war and the people held under a miserable bondage But to this I answer 1. That it is not unusuall in the Scripture to denominate a full number of years from that which is properly true onely of the greater part of that number as we see Gen. 35.26 where after the naming of the twelve sonnes of Jacob this clause is added These are the sonnes of Jacob that were born to him in Padan-Aram and yet Benjamin is mentioned amongst them who was not born in Padan-Aram but in the land of Canaan and so likewise Acts 7.14 where it is said that Joseph sent and called his father and all his kindred threescore and fifteen souls and yet indeed there went but threscore and tenne of them at that time into Egypt Gen. 46.27 and so again Exod. 12.40 where it said that the sojourning of the children of Israel who dwelt in Egypt was foure hundred and thirty years and yet they were not in Egypt above two hundred and fifteen years And 2. that the meaning of these words And the land had rest fourty years may be that the land had rest unto the end of fourty years to wit counting the fourty years from the death of Joshua to the death of Othniel and so indeed Junius translates these words usque ad quadragesimum annune unto the expiration of fourty years for so the like expression we find chap. 14.17 where it is said of Samsons wife that she wept before him the seven dayes while the feast lasted and yet the meaning is onely that she wept to the ending of those seven dayes to wit from the time he refused to tell her the meaning of his riddle Vers 12. And the Lord strengthened Eglon the King of Moab against Israel c. That is he gave him courage and strength to invade Israel and prospered his attempts against them whereas otherwise happely they would have been afraid to meddle with a people that had been so victorious Vers 13. And went and smote Israel and possessed the city of palm-trees That is Jericho Deut. 34.3 Jericho was indeed wholly burnt by the Israelites Josh 6.24 and was not rebuilt till Ahabs dayes 1. Kings 16.43 but the meaning therefore is that this Eglon King of Moab having vanquished the Israelites in battell possessed himself of the land and territory thereabouts where the city Jericho formerly stood and either built some strong fort there or possessed himself of some fort that might he there before and that to the end he might have the command of the foords of Jordan both because there was the passage over towards his own countrey the land of Moab and because by this means he should be the better able to keep the Israelites within Jordan and those without from joyning their forces together against him and hence it was that when Ehud began to raise the countrey against the Moabites after he had slain Eglon their king the first thing they did was to take the foords of Jordan vers 28. They went down after him and took the foords of Jordan towards Moab and suffered not a man to passe over Vers 14. So the children of Israel served Eglon King of Moab eighteen years How long it was after the death of Othniel ere these eighteen years of the Israelites bondage under Eglon began it is not expressed onely this is clear that first the Israelites revolted to idolatry after Othniels death and then the Lord brought Eglon against them for it However observable it is that whereas their first bondage under Cushan-rishathaim king of Mesopotamia continued but eight years ver 8. this next under Eglon continued eighteen years and so the next too after that under Jabin king of Canaan continued twenty years
Shamgar the sonne of Anath therefore it is commonly held that he was the next Judge after Ehud onely they say it was but for a very short time and thence it is that there is no mention of the lands resting under him and the story of Deborah in the following chapter begins as if she were the next after Ehud there being no mention made there of Shamgar at all vers 1. And the children of Israel did evill in the sight of the Lord when Ehud was dead However this miraculous deliverence which he wrought for the Israelites was certainly after Ehuds death for then it seems the people returned to their former sinnes and the Lord suffered the Philistines thereupon to invade the land but then he also delivered them miraculously by this worthy till finding that they would not be warned by these things he sold them into the hands of Jabin as it is expressed in the following chapter CHAP. IV. Vers 1. ANd the children of Israel again did evill in the sight of the Lord when Ehud was dead In none of the Judges dayes did the Israelites enjoy so long a peace as in the dayes of Ehud as is evident in that clause however we understand it chap. 3.30 Moab was subdued under the hand of Israel and the land had rest fourscore years and here we see what effect this long peace wrought amongst them and how ill they requited the Lord for so great a mercy even as standing waters are wont to putrifie so they were corrupted by their long peace and by degrees fell off from God as they had formerly done Vers 2. And the Lord sold them into the hand of Jabin king of Canaan that reigned in Hazor See the note chap. 2.14 There was a Jabin that reigned in Hazor formerly who it is likely was called as this is here king of Canaan for Hazor is there said to be the head of all the neighbouring kingdomes Josh 11.10 the same who was the cheif in that confederacy against Joshua Joshua 11.1 but he was slain by Joshua and his city burnt with fire Josh 11.11 It seems therefore that this was some one of that stock who afterward recovered from the Israelites that part of the land and repaired the city Hazor and so reigned there again as his predecessours had done When this was done we cannot say but doubtlesse it was not in Joshuas time as some think for it is not to be thought that the Lord ever suffered the Canaanites to recover any part of the land which the Israelites had taken from them till they by their sinnes had provoked the Lord to anger against them But now at last not contented with his own kingdome it seems he made warre with the Israelites in generall brought them into bondage and no doubt oppressed them the more cruelly in revenge of that Joshua had done to Hazor and Jabin king thereof Josh 11.11 who perhaps was his father or grandfather And besides it must needs be most terrible to the Israelites to be oppressed by the Canaanites of all other nations because God had promised to cast them out before the Israelites so that their prevailing over them was in a speciall manner a signe that God had cast them off The Captain of whose host was Sisera which dwelt in Harosheth of the Gentiles So called as it is probably thought because in the time of the Israelites prevailing against the severall nations of the Canaanites many of them fled thither as to a place of great strength and there fortified themselves unto this time or else for the reasons given in a like case Josh 12.23 Vers 3. For he had nine hundred chariots of iron and twenty years he mightily oppressed the children of Israel Concerning these chariots of iron see the note Josh 17.16 This clause and he mightily oppressed the children of Israel is no where else inserted where mention is made of the bondage of Israel under other kings and therefore it seems this king did farre more cruelly oppresse them then the rest had done which might be partly from the deadly hatred which the Canaanites above other nations did bear to the Israelites because the Israelites had taken their land from them and partly from the just vengeance of God upon the Israelites because God had afforded them so long a peace in the dayes of Ehud chap. 3.30 and they had made so ill an use of his long-suffering and goodnesse therein See the note also chap. 3.14 Vers 4. And Deborah a prophetesse c. A woman the weaker sex that the glory of the work might be given to God and not to the instrument he used Vers 6. And she sent and called Barak the sonne of Abinoam out of Kedesh-naphtali c. That is Kedesh in the tribe of Naphtali to distinguish it from other towns of the same name in other tribes as Kedesh in Issachar 1. Chron. 6.72 Kedesh in Judah Josh 15.23 and others Now Deborah did thus send for Barak not of her own head chusing him as a man of eminency for the undertaking of the service but by speciall direction from God as the words she spake to Barak when he came to her do imply Hath not the Lord God of Israel commaded saying Go and draw toward mount Tabor c Deborah was a prophetesse and therefore no doubt God had revealed unto her that which now she imparted to Barak to wit either by secret instinct of his Spirit or perhaps by the ministry of an Angel for that some Angel did appear to her either before or after the battell which they fought with Sisera seems evident in that clause of Deborahs song chap. 5.26 Curse ye Meroz saith the Angel of the Lord curse ye bitterly the inhabitants thereof And take with thee ten thousand men of the children of Naphtali and of the children of Zebulun To wit first because they were nearest at hand secondly because Naphtali was likely to be the forwardest in this work because Barak was of that tribe and they were most oppressed Hazor and Harosheth being both in their tribe Vers 8. And Barak said unto her If thou wilt go with me then I will go c. Barak no doubt believed what Deborah had told him in the foregoing words as from the Lord namely that Sisera should be vanquished by him and therefore we see that he was willing to hazard his life and all that he had in rising against this mighty king that had brought the Israelites into bondage whence it is that Barak is commended for his faith by S. Paul and reckoned amongst those who through faith subdued kingdomes Heb. 11.32 33. But why then did he refuse to undertake the service enjoyned him unlesse Deborah would go along with him I answer partly because he considered that Deborah being a prophetesse he should have a great advantage in having her with him to pray for them to give them counsell and to advise them what to do upon every occasion but partly also no
doubt because his faith was also accompanied and assaulted with doubtings and fears as we may see by Deborahs answer in the following verse wherein she discovered what a fault it was so doubtfully to yield to what God had enjoyned him Vers 9. The journey that thou takest shall not be for thine honour for the Lord shall sell Sisera into the hand of a woman Thus she yields to go with him but withall shews him that because of his distrustfulnesse and fear the Lord would now deprive him of a great part of that glory he should otherwise have had Because he would not undertake the enterprise without the support and encouragement of a womans presence therefore a woman should carry away a great part of the honour of this victory to wit Jael the wife of Heber into whose hands Sisera should fall and by whom he should be slain Vers 10. And Barak called Zebulun and Naphtali to Kedesh c. The chief strength therefore of the army consisted of those that by Barak were gathered together out of these two tribes whence also is that chap. 5.18 Zebulun and Naphtali were a people that jeoparded their lives unto the death in the high places of the field where yet that some of the other tribes did also voluntarily joyn in this warre made against Sisera Deborah in her song doth plainly acknowledge vers 14. Out of Ephraim was there a root of them against Amalek after thee Benjamin among thy people Out of Machir came down governours c. Vers 11. Now Heber the Kenite which was of the children of Hobab the father in law of Moses had severed himself from the Kenites c. Because the Kenites were seated amongst the children of Judah chap. 1.16 lest we should wonder at the mention that is made in the following part of this chapter of Heber the Kenite dwelling near Kedesh in the tribe of Naphtali this is here premised concerning this Heber to wit that for some reasons not expressed in the text he had severed himself from the rest of the Kenites and pitched his tent amongst the tribe of Naphtali as indeed the Kenites it seems did alwayes dwell not in houses but in tents Vers 15. And the Lord discomfited Sisera c. For though the Israelites prevailed by force of arms yet it was of God that they did prevail Prov. 21.31 The horse is prepared against the day of battell but safety is of the Lord. Besides Josephus reports that the Lord sent a terrible tempest wherewith the Canaanites being both terrified and disordered the Israelites did the more easily put them to flight and indeed some such thing those words seem to intend chap. 5.20 They fought from heaven the starres in their courses fought against Sisera Vers 17. For there was peace between Jabin the king of Hazor and the house of Heber the Kenite Though the Kenites came in with the Israelites and were in a manner incorporated amongst them professing the same religion and worshiping the same God and living with all love and amity with them yet Jabin was willing to grant peace to them onely perhaps taking some certain tribute of them by way of acknowledging his sovereignty whilest he oppressed the Israelites with all manner of cruelty First because they lived as sojourners amongst the Israelites and laid no claim to the land Secondly because they were found to be given to a peaceable pastorall kind of life and not like to rise up in rebellion against him Thirdly because the Lord turned the heart of this heathenish king towards them and that happely because they had kept themselves pure from those idolatrous and sinfull courses whereunto the Israelites had plunged themselves that so in them his people might see wherefore it was that the Lord had brought such miseries upon them Vers 18. And Jael went out to meet Sisera and said unto him Turn in my lord turn in to me fear not The event discovers plainly that she intended his ruine and therefore though her words may be interpreted so as if she intended that she would not have him be afraid but commit himself to her custody yet since she could not but know that her words would be understood by him as if she intended that in her tent he might and should be safe I see not what can be said herein to quit her from sinne but onely that what she did herein she did by virtue of an extraordinary warrant and authority from God And when he had turned in unto her into the tent she covered him with a mantle To wit as pretending herewith to cover him and hide him in case any of those that pursued him should come in thither or else to keep him warm being now in a great heat by reason of his flying on foot from those that followed him or else that he might the more readily fall asleep that she might do to him what no doubt already she had purposed with her self Vers 19. And she opened a bottle of milk and gave him drink Though he asked for water which men in great heat and thirst do especially desire yet she fetched a bottle of milk and gave him of that either thereby to testifie her great respect of him that so he might the more securely confide in her or else because milk when men that are hot drink largely of it doth naturally encline men to sleep and that she desired to bring him to that then she might do to him what whilest he was awake she could not hope to do and therefore when Deborah commends Jael this is particularly expressed as an act of speciall prudency and policy chap. 5.25 He asked water and she gave him milk she brought forth butter in a lordly dish Vers 21. And Jael Hebers wife took a nail of the tent c. That is a pin or nail of iron or pointed with iron wherewith the tent being stretched forth was fastened to the ground And for this act of hers she is pronounced blessed by the Spirit of God chap. 5.24 and therefore there is no question to be made of the lawfulnesse of that she did for though it is said vers 17. There was peace between Jabin and the house of Heber yet that is not to be understood of any mutuall league for princes do not use to enter into treaties of that nature with men of such inferiour rank whom they have no cause to fear but onely that Jabin had happely upon the promise of some yearly tribute yielded that his house should live in peace However Jael might know of the prophecy of Deborah that God had now determined to put an end to his tyranny and besides she might now be moved by a speciall and extraordinary instinct of the Spirit of God which must needs be a sufficient warrant for her both to insnare this captain by policy and afterwards to take away his life as an enemy appointed to destruction and the rather that hereby she might approve her self a true member
morning doth shine most brightly and gloriously and that too as Solomon saith Prov. 4.18 more and more unto a perfect day so let them that love the Lord become prosperous glorious and renowned and let their prosperity grow and encrease daily Because the power and strength of the sunnes light and heat is not so much seen or felt when it is covered with clouds it is said to go forth in his might and indeed the expression here used is much like that 2. Sam. 23.4 He shall be as the light of the morning when the sunne â—iseth even a morning without clouds And the land had rest fourty years That is unto fourty years counting them from Ehuds death See chap. 3.11 CHAP. VI. Vers 1. ANd the children of Israel did evill in the sight of the Lord and the Lord delivered them into the hand of Midian seven years By the evill which the children of Israel did is principally meant their fearing and worshiping the gods of the Amorites vers 10. And I said unto you I am the Lord your God fear not the gods of the Amorites in whose land you dwell but ye have not obeyed my voice but yet when the Lord undertook to punish them for this whether it were because they had not proceeded so farre herein as in former times or for some other reason known onely to the Lord evident it is that he laid not his hand upon them so heavily now as he had done formerly both because the misery that God brought upon them lasted but seven years and also because we reade not that these Midianites did bring the Israelites into bondage as other their oppressours had done but onely made inroads every year into the land and so robbed and pillaged their countrey whence it may be it is as some have observed that it is not said here according to the expression elsewhere used the Lord sold them into the hand of Midian but that the Lord delivered them into the hand of Midian What it was at this time that moved the Midianites to invade the land of Israel we need not enquire The Israelites indeed in the latter dayes of Moses had made warre with the Midianites and destroyed multitudes of them of which see the note Numb 31.17 and it may be that the Midianites pretended now the taking revenge upon the Israelites for that but however the Midianites though the posterity of Abraham were alwayes deadly enemies to the Israelites and besides when the Lord means to punish a people for their sinnes he can bring against them what nation he pleaseth Vers 2. And because of the Midianites the children of Israel made them dens which are in the mountains and caves and strong holds That is many of those dens and caves and strong holds which are in the land of Canaan the Israelites made at this time to wit to hide themselves and their estates therein from the Midianites the poorer sort the dens and the caves and the other the strong holds and forts and thus at first they onely thought to shelter themselves by these outward means and did not seek to make God their hiding place but all in vain and therefore at length they saw their folly herein and then as it is said vers 6. They cryed unto the Lord. Vers 3. And so it was when Israel had sowen that the Midianites came and the Amalekites and the children of the East That is and other the children of the East to wit of Arabia that lay eastward of Canaan Even the Midianites were of these eastern nations for they passed over Jordan that was on the east side of Canaan when they invaded the land and therefore when Gideon had overcome them he sent to the inhabitants of mount Ephraim chap. 7.24.25 to stop them from returning over Jordan but they were aided it seems by other of these eastern nations that bordered upon them as the Ishmaelites mentioned chap. 8.24 For they had golden earings because they were Ishmaelites and some others Now it is noted that these nations came up every year into the land of Canaan when Israel had sowen because the end of their coming was to eat up with their cattell the green corn that so they might impoverish and samish the Israelites For the most of these eastern people dwelt not in cities and towns but in tents onely which they used to remove from one place to another carrying their cattell along with them whence is that of the Prophet Esa 13.20 It shall never be inhabited neither shall it be dwelt in from one generation to another neither shall the Arabian pitch tent there neither shall the shepherds make their fold there and so it was it seems with the Midianites and therefore every spring when the Israelites had sowen they came up with their tents and cattell that they might eat up all the encrease of the land and therefore partly are they compared to grassehoppers or locusts vers 5. they came up with their cattell and their tents as grassehoppers for multitude c. Vers 4. And they encamped against them and destroyed the encrease of the earth till thou come unto Gaza c. Gaza lay on the coast of the midland western sea and so they entered on the east and went quite through the land even as farre as Gaza that lay on the Western coasts destroying all as they went so that they left no sustenance for Israel that is none in a manner they took from many of the Israelites all their sustenance and impoverished all by taking away the greatest part of that they had Vers 8. The Lord sent a Prophet unto the children of Israel c. This was to prepare them for the deliverance he intended them by Gideon by calling them to repentance and amendment of life Vers 10. I am the Lord your God fear not the gods of the Amorites c. That is worship not the Gods of the Amorites because religious worship is alwayes accompanied with the fear and reverence of that God whom men worship therefore fear is often put for the whole worship that is to be yielded to God Vers 11. And there came an Angel of the Lord and sat under an oke c. This Angel was the sonne of God who is therefore called Jehovah vers 24. And Gideon built an altar there unto the Lord and called it Jehovah-Shalom but not desiring to seem to Gideon any other then some Prophet sent unto him from the Lord he sat down as a man wearied with travell and desirous to rest himself and therefore as a traveller he had a staff in his hand too vers 21. Then the Angel of the Lord put forth the end of the staffe that was in his hand and that under an oke that was in Ophrah that pertained unto Joash the Abi-ezrite that is who was of the posterity of Abiezer Josh 17.2 and consequently of the tribe of Manasseh as vers 15. And he said unto him Wherewith shall I save Israel
Penuel and slew the men of the city That is the Magistrates of the city as before he did in Succoth Vers 18. Then said he unto Zebah and Zalmunna What manner of men were they whom ye slew at Tabor Because it seems Gideon had heard that these kings had slain certain men of the Israelites that had retired themselves for shelter to some strong holds or caves in mount Tabor and feared they vvere his brethren because they amongst others sought to provide for the saving of their lives in those dangerous times as others did chap. 6.2 And the hand of Midian prevailed against Israel and because of the Midianites the children of Israel made them the dens which are in the mountains and caves and strong holds and had not been since heard of therefore he inquires thus concerning the men vvhom they had there slain And they answered As thou art so were they each one resembled the children of a king This may be meant of that likenesse of feature which is usually amongst brethren but plainly it intends that they were of a goodly and comely personage even as Gideon was and such as might well beseem men of a princely and Royall stock Vers 19. As the Lord liveth if ye had saved them alive I would not slay you The meaning is that he would have spared them because they had shown mercy to his brethren and hereby he expresseth his sorrow for his brethren and shews what little cause they had now to expect any mercy from him Vers 20. And he said unto Jether his first-born Up and slay them Upon him he imposeth this work rather then any other first that he might train him up even from his young years to draw his sword against the enemies of Israel and to be severe to those that should rise up against God and against his people secondly that it might be done by way of avenging the death of his brethren thirdly because it would adde if not to the pain yet to the dishonour of their death to die by such a hand Vers 21. Then Zebah and Zalmunna said Rise thou and fall upon us for as the man is so is his strength In this reply of theirs first they descant in a kind of scornfull manner upon that command of Gideons setting a child to take away their lives whereas indeed this his young heire had scarce courage enough to look them in the face secondly they provoke Gideon as impatient of delay to rise upon them himself and rid them out of the way thereby discovering their contempt of death and how much they scorned to begge life and withall happely being loath to die by the hand of a child And took away the ornaments that were on their Camels necks As the memorials of this great victory Vers 22. Then the men of Israel said unto Gideon Rule thou over us both thou and thy sonne c. That is they offered to receive him to be their king and to settle the kingdome successively upon his posterity Vers 23. And Gideon said unto them I will not rule over you c. That is not as a king he judged Israel unto his dying day but it was the kingdome of Israel the regall power which they proffered and he now refused and that upon this ground because the accepting of this would have been in a manner a taking of the government out of Gods hand the Lord saith he shall rule over you Not that God rules not by kings as well as by other kind of Magistrates but because God had established this way of governing them by Judges who had not so great a degree of soveraignty and power over the people as kings usually have were extraordinarily called of God withall because God had in his Law expressed that in case they should desire a king they were to take him whom the Lord should choose Deu. 17.14 15 When thou art come to the land which the Lord thy God giveth thee and shalt possesse it and shall dwell therein and shalt say I will set a king over me like all the nations that are about Thou shalt in any wise set him a king over thee whom the Lord thy God shall chuse One from among thy brethren shalt thou set over thee thou mayest not set a stranger over thee which is not thy brother Therefore he takes this rash proffer of changing the government to be a shaking of Gods government because they went about to change it without Gods leave and refuseth to give any consent to it all which is evident by that which the Lord said of the Israelites desiring a King in Samuels dayes 1. Sam. 8.6 7. But the thing displeased Samuel when they said Give us a King to judge us and Samuel prayed unto the Lord And the Lord said unto Samuel Hearken unto the voice of the people in all that they say unto thee for they have not rejected thee but they have rejected me that I should not reigne over them Vers 26. And the weight of the golden ear-rings which he requested was a thousand and seven hundred shekles of gold c. Which is esteemed to be according to the account of our weight 2380 pounds it is not impossible that all this should be spent in the making of one ephod as it is said vers 27. especially if it were made as that of Aarons with a brestplate set with so many precious stones of great value Exod. 28.15 16.17 But the words will well enough bear that of part of this gold now given him he made an ephod Vers 27. And Gideon made an ephod thereof and put it in his city Not a linen ephod but such a one as that which was made for the high priest of gold blue purple scarlet c. Exod. 28.6 It is probable enough that he intended it onely as a memoriall of this their victory over the Midianites the monument being of the very prey which was there taken though afterwards it became a snare both to him and to his house But why then did he make an ephod rather then any other monument this indeed seems to imply that his purpose was to make use also of this ephod either in offering sacrifices in his own house and then under this ephod all the priestly garments may be comprehended or else thereby to enquire what the will of the Lord was according to the judgement of Urim Not considering that this previledge was onely annexed to Aarons ephod wherein was the brestplate of judgement with the Urim and Thummim and therein therefore he sinned greatly and brought Gods wrath upon his posterity And all Israel went thither a whoring after it c. Either they went thither as to a famous Oracle to inquire concerning the will of God in any doubtfull cases or else drawn with the superstitious conceits they had entertained of this ephod they set up there a place of sacrificing contrary to the expresse letter of the Law of God or else they resorted
all the men of the tower of Shechem heard that they entred into an hold of the house of the God Berith This tower of Shechem was some fort or castle in some adjoyning village belonging to Shechem but not in the city as is evident because the men of this tower saw not the destruction of Shechem but heard of it and most probable it is that it was the same which was called vers 6. the house of Millo the ruine whereof is here related to shew that Jothams curse vers 20. did fall as well upon the house of Millo as upon the inhabitants of Shechem for hearing what Abimelech had done to Shechem they retired to a strong hold in the house of Baal-Berith to wit as resting not onely in the strength but also in the holinesse of the place and the help of their god and this it may be was the fort from which the village was called the tower of Shechem or perhaps some other place nearer hand of greater strength then that and so there they were all burnt by Abimelech about a thousand men and women as is expressed afterwards vers 49. Vers 50. Then went Abimelech to Thebez c. This was also some place belonging to Shechem for how else vvas Jothams prophecy fulfilled vers 20. that a fire should come out from the men of Shechem and devoure Abimelech Vers 53. And a certain woman cast a piece of a milstone upon Abimelechs head c. Thus he receives his deaths vvound vvith a stone vvho had slain his brethren all upon one stone vers 5. Vers 56. Thus God rendred the wickednesse of Abimelech which he did unto his father in slaying his seventy brethren To vvit because Gideon his father was wronged though dead in the murther of his children and this was the circumstance that did most aggravate Abimelechs sinne and provoke the Lord that he could so farre forget his father as to imbrue his hands in the bloud of his children CHAP. X. Vers 1. ANd after Abimelech there arose to defend Israel Tola the sonne of Puah c. Though there be no mention made of any enemies that invaded the land of Israel in the dayes of this Tola the seventh Judge of Israel if Abimelech be reckoned for one yet it need not seem strange that it should be said of him that he arose to defend Israel or to deliver Israel as the word in the original may also be translated for it may well be that the land was invaded in his time by some of the neighbouring nations though it be not expressed and indeed considering that idolatry and superstition were so rise in the land all the time of Abimelechs three years tyranny as is evident chap. 8.33 and 9.4 46. it is like enough that God did raise them up some adversaries or other to plead the quarrell of his covenant as in former times but then besides it might be said that he did desend or deliver Israel either because he did happely compose the factious tumults and combustions that were raised in the land in Abimelechs time or else because he retained them from their idolatry which was a great deliverance and thence it is said that afterwards the children of Israel did evill again in the sight of the Lord and served Baalim c. vers 6. or else because being raised of God to be Judge of Israel consequently he was to desend or deliver them in case any enemy should rise up against them and oppresse them As for the last clause of this verse where it is said of this Tola that he dwelt in Shamir in mount Ephraim though he were a man of Issachar we need not stumble at that neither for besides that the Israelites did not alwayes live in their own tribes it is probable that in this place Tola lived for the more conveniency of executing judgement amongst the people Shamir in mount Ephraim being near upon in the midst of the tribes within Jordan and not farre too from the Tabernacle in Shiloh which was another considerable advantage Vers 3. And after him arose Jair a Gileadite c. To shew that this Jair the eighth Judge of Israel was a man of great renown before he was raised to be Judge it is noted in the following verse that he had thirty sonnes to wit by severall wives that rode on asse-colts as being princes and men of great place See chap. 5.10 and that they had thirty cities called Havoth-Jair that is the villages of Jair Now though there was one Jair who at the first entring of the Israelites into Cannaan above three hundred years before this took all the countrey of Argob in the land of Gilead and so the towns therein were called after his name Havoth-Jair Num. 33.41 And Jair the sonne of Manasseh took the small towns thereof and called them Havoth-Jair Deut. 3.14 Jair the sonne of Manasseh took all the countrey of Argob unto the coasts of Geshuri and Maachathi and called them after his own name Bashan Havoth-Jair yet this must needs be another Jair and so perhaps these were other towns which had their names from this Jair the Judge of Israel as the other had their names from the other Jair in Moses time and indeed of those that were called Havoth-Jair in Moses time there were but three and twenty 1. Chron. 2.22 And Zegub begat Jair who had three and twenty cities in the land of Gilead yet most probable it is that this man was descended of that Jair and that coming to inherit so many of those towns which his Ancestours had taken from the Amorites the possession or government whereof he divided amongst his thirty sonnes they were also in this regard called Havoth-Jair the old name on a second ground being now renewed and confirmed on them as we see the like in the note upon Gen. 26.33 However this Jair was of that half tribe of Manasseh that inhabited without Jordan though he were raised to be Judge of all Israel and doubtlesse one out of those parts was purposely raised of God to be Judge because those tribes without Jordan were to suffer so much in his dayes by the invasion of the children of Ammon vers 8. and therefore it was most sit that he that was to be Judge should live amongst them Vers 6. And the children of Israel did evil again in the sight of the Lord and served Baalim c. Concerning Baalim and Ashtaroth see the Notes chap. 2.9 13. The hainousnesse of the Apostacy of the Israelites at this time above that of their forefathers is noted first by setting down not onely generally that they worshiped the idol-gods of the nations that were about them Baalim and Ashtaroth but also particularly what a multitude of false gods they had now entertained even the gods of all the nations about them the gods of Syria Sidon Moab the children of Ammon and the Philistines as indeed we find elsewhere that these nations had for the most part some
particular gods as Rimmon was a god amongst the Assyrians 2. Kings 15.18 and Chemosh the god of the Moabites and Milcom the god of the children of Ammon 2. Kings 11.23 and Dagon the god of the Philistines 1. Sam. 5.2 and secondly that by degrees they did so wholly give themselves to the worship of these false gods that at length they quite laid by the worship of the true God in the Tabernacle built by Moses they forsook the Lord and served not him When the Israelites began thus to Apostatize it is not expressely said onely thus much we may certainly conclude from the text that though the death of Jair be mentioned in the verse before yet it was long before his death even immediately after the death of Tola the former Judge and that because about foure years after this Jair began to be Judge of Israel through the just hand of God upon them for their idolatry the Ammonites began their incursions into their land as is evident in the 8. verse of this chapter Vers 7. And he sold them into the hand of the Philistines and into the hand of the children of Ammon So that they were invaded both on the east and west on the west by the Philistines and on the east by the children of Ammon chap. 2.14 Vers 8. And that year they vexed and oppressed the children of Israel eighteen years all the children of Israel that were on the other side Jordan c. That is the Ammonites having eighteen years before in the dayes of Jair oppressed the Israelites by many incursions and inrodes made upon them and especially those tribes that lay without Jordan in the land of the Amorites that year that jair died they did again invade the land and happely in a more sore and greivous manner then ever before did oppresse and crush the poore people in all parts of the kingdome or else the meaning may be that having eighteen years before by severall incursions oppressed the tribes without Jordan that yeare that Jair died encouraged by the death of their Judge they began to vex and oppresse the Israelites in generall even those within Jordan also as it is in the following verse Moreover the children of Ammon passed over Jordan to sight also against Judah and against Benjamin and against the house of Ephraim so that Israel was sore distressed However the eighteen years here mentioned must necessarily be referred to the years of Jairs government for that place 1. Kings 6.1 will not suffer the years of oppression to be reckoned apart from the years of the Judges as is before noted chap. 3.11 and to the years following they cannot be referred if we consider first Israels repenting at present vers 10. and vers 16. And the children of Israel cryed unto the Lord saying We have sinned against thee both because we have forsaken our God and also served Baalim And they put the strange gods from among them and served the Lord and secondly that Jephthah judged the people but six years chap. 12.7 and did in the beginning of his government wholy vanquish the Ammonites chap. 11.32 33. and therefore in his time the people could not be under the oppression of the Ammonites eighteen years Vers 11. And the Lord said unto the children of Israel c. To wit either by an Angel or by some Prophet or perhaps by the high priest who after enquirie made for them returned this answer from the Lord many deliverances are here mentioned which God had given them which if they be not before particularly expressed it is because the Lord did many great things for them which are not written Vers 12. The Zidonians also and the Amalekites and the Maonites did oppresse you c. We reade of a city called Maon in the mountains of Judah Josh 15.55 and of a wildernesse also so called 1. Sam. 23.24 And they arose and went to Ziph before Saul but David and his men were in the wildernesse of Maon It is therefore likely that the Canaanites inhabiting there or in the parts adjoyning are here called Maonites Vers 13. Wherefore I will deliver you no more God speaks here after the manner of men the meaning is that they deserved no more help and that he would deliver them no more to wit except they did truely repent and amend that which was amisse for the condition of conditionall threatnings is not alwayes expressed Vers 15. Do unto us whatsoever seemeth good unto thee deliver us onely we pray thee this day Thus first they acknowledged that for their sinnes God might justly destroy them secondly they did willingly stoop under his hand and submit themselves to whatsoever he would do and yet thirdly they besought the Lord that if it might be he would try them once more Vers 17. Then the children of Ammon were gathered together and encamped in Gilead That is in the land of Gilead as in vers 18. which they now claimed to belong to them chap. 11. vers 13. Vers 18. And the people and the Princes of Gilead said one to another What man is he that will begin to fight c. Thus at first they proffered the principallitie of Gilead to any one that would undertake to lead them forth against the children of Ammon till finding that no body would accept of it they then sent to Jephthah as is related in the next chapter CHAP. XI Vers 1. NOw Jephthah the Gileadite was a mighty man c. Though he were the sonne of one Gilead as is evident in the last words of this verse And Gilead begat Jephthah not the same who was the sonne of Machir the sonne of Manasseh Josh 17.1 2. of whom the greatest part if not all of that tribe were descended but another of his posterity and called by his name yet doubtlesse he is here called a Gileadite either from the land or city of Gilead the place of his birth and education for the most of Gilead was possest by Manassehs tribe Vers 2. And they thrust out Jephthah and said unto him Thou shalt not inherit in our fathers house c. This his brethren did by the help and decree of the Magistrates of Gilead as appears by Jephthahs answer to the Elders vers 17. And Jephthah said unto the Elders of Gilead did ye not hate me and expell me out of my fathers house Whether they onely cast him one from having any share in the inheritance of their father or whether also they denyed him any portion for his livelyhood amongst them we cannot from the words certainly conclude yet because being a bastard he could not challenge any part of his fathers inheritance and his complaint vers 7. seems to imply that he apprehended himself greatly wronged therefore the last is thought most probable Vers 3. And Jephthah fled from his brethren and dwelt in the land of Tob. Where this land of Tob was we reade not but their sudden fetching Jephthah to be their Captain shows plainly that it was
possesse c. Molech or Melchom was the idol-god of the Ammonites 1. Kings 11.7 Then did Solomon build an high place for Chemosh the abomination of Moab in the hill that is before Jerusalem and for Molech the abomination of the children of Ammon and vers 33. Because they have forsaken me and worshipped Ashtaroth the goddesse of the Sidonians Chemosh the god of the Moabites and Milcom the god of the children of Ammon see also 2. Kings 23.13 but Chemosh was the god of the Moabites Num 21.29 Wo to thee Moab thou art undone O people of Chemosh Jer. 48.13 Moab shall be ashamed of Chemosh Now in that Jephthah speaking to the king of the Ammonites calls Chemosh his god it seems hereby also not improbable that this king of the Ammonites was at present king of the Moabites and because the Moabites yea the children of Ammon too had formerly taken their land from other people that had anciently inhabited it Deut. 2.9 10. And the Lord said unto me Distresse not the Moabites neither contend with them in battell for I will not give thee of their land for a possession because I have given Ar unto the children of Lot for a possession The Emims dwelt therein in times past a people great and many and tall as the Anakims and vers 19 20. And when thou comest nigh over against the children of Ammon distresse them not because I have given it unto the children of Lot for a possession that also was counted a land of gyants gyants dwelt therein in old time and the Ammonites call them Zamzummims and were ready enough to ascribe this to the help they had received from their god Chemosh hence Jephthah wisheth the king to consider whether it were not as just that the Israelites should keep that land which the Lord their God had given them to possesse as that the Moabites should hold that which they pretended their god Chemosh had conferred upon them Vers 25. And now art thou any thing better then Balak the sonne of Zippor king of Moab did he ever strive against Israel c. That is art thou wiser or more puissant or hast thou any better title then Balak had that was king of Moab now if he would never strive against Israel nor fight against them to wit to recover that land out of their hands which they had taken from the Amorites why then shouldest thou so many years after pretend a title and think by force to carry it away indeed Balak opposed the Israelites for fear they would have entered his land but neither he nor any of his posterity did ever make warre with them after they were settled in the land of the Amorites under pretence the land was theirs of which onely Jephthah speaks as is evident by the words of the following verse Vers 26. While Israel dwelt in Heshbon and her towns and Aroer and her towns and in all the cities that be along by the coasts of Arnon three hundred years Here he pleads prescription having peaceably enjoyed the land so many years it was a silly thing in the king of the Ammonites now to pretend a title to it For the computation of these three hundred years it is hard to say how they must be reckoned They that reckon the years of the Ifraelites oppression apart from the years of the Judges must needs find from the Israelites conquest of this land to this time at least three hundred thirty six years which discovers this computation to be erroneous no doubt Jephthah would have made the most he could of the years they had enjoyed the land But now reckoning onely the years of the Judges allowing to Joshua seventeen years see the note upon Josh 24.29 to Othniel fourty to Ehud eighty to Barak fourty to Gideon fourty to Abimelech three to Tola three and twenty and to Jair two and twenty we find lesse then three hundred years to wit but two hundred sixty five But to this we answer either that Jephthah to help his cause made the most of the time this being usuall in the Scripture yea and in mens ordinary speech to reckon a full round number when the years of which they speak are not exactly so many but near about so many or else that these two hundred sixty five years wherein the Israelites had possessed it must needs be made up three hundred by the addition of those years wherein Sihon and Og held it after they took it from the Moabites and Ammonites whose right the Israelites had by the law of conquest Vers 27. The Lord the Judge be Judge this day between the children of Israel and the children of Ammon That is by giving victory at this time to the innocent party may the Lord the great Judge of all the world make it manifest whether the Israelites have unjustly detained from the Ammonites that which belonged to them or whether the children of Ammon do not most unjustly upon a groundlesse pretence make warre now against the children of Israel Vers 29. Then the spirit of the Lord came upon Jephthah c. See the note chap. 3.10 Vers 31. Whatsoever cometh forth of the doores of my house to meet me c. shall surely be the Lords and I will offer it up for a burnt offering It is a great question whether Jephthah did by this vow intend to bind himself to offer as a burnt offering whatsoever should first come out of his house to meet him and indeed according to the Hebrew the words may be reade disjunctively as it is in the margin It shall surely be the Lords or I will offer it up for a burnt offering and then his meaning must needs be that whatsoever should first meet him out of his house should some way be consecrated to the Lord and if it were any thing fit for Gods altar it should be offered for a burnt offering But I conceive that Jephthah did absolutely intend that which he vowed for a burnt offering and that for these two reasons first because the first clause being generall It shall surely be the Lords and comprehending that which follows of offering a burnt offering it cannot with any propriety of speech be read disjunctively It shall surely be the Lords or I will offer it up for a burnt offrring no more then he could have said I will offer a clean beast or a sheep and secondly because the bitter lamentation which he made when he saw his daughter come forth to meet him is a strong argument to prove that he apprehended himself bound by his vow to offer her for a burnt offering yea indeed I make little question but he meant what he said merely concerning a humane sacrifice to wit that whatsoever it were either man or woman that came first out of his house to meet him it should be sacrificed to the Lord as indeed the manner of speech here used doth plainly imply for what else but a man or woman could come out
the stream of a river it seems they chose this word to discover them by upon their desire to passe over the foards of the river Jordan And there fell at that time of the Ephraimites fourty and two thousand This was done in the land of the half tribe of Manasseh without Jordan and because we reade of a place in their countrey that was called the wood of Ephraim 2. Sam. 18.6 we may well conceive that it was so called because of this notable slaughter of the Ephraimites there Vers 15. And was buried in Pirathon in the land of Ephraim in the mouth of the Amalekites So called as it seems because the Amalekites had formerly 〈…〉 that mountain CHAP. XIII Vers 1. ANd the children of Israel did evil again in the sight of the Lord c. This Apostacie of the children of Israel was doubtlesse in the dayes of Ibzan the next Judge after Jephthah chap. 12. vers 8. as may appear by the computation of those fourtie years wherein the Philistines oppressed Israel mentioned in the following words And the Lord delivered them into the hand of the Philistines fourtie years for the twenty years wherein Samson judged Israel must necessarily be accounted one half of these fourtie years of the Philistines oppression as is evident chap. 15. vers 20. And he judged Israel in the dayes of the Philistines twenty years and the other half to wit the other twenty years must needs begin before Samson was born to wit about the fifth yeare of Ibzans judging Israel for when the Angel appeared to Samsons mother the Philistines oppressed Israel whence he tells her for her comfort verse 5. that he should deliver Israel out of the hands of the Philistines And indeed Jephthahs slaying two and fourty thousand of the Ephraimites chap. 12. vers 6. must needs be a great weakning to the Israelites in those parts and was like enough to encourage the Philistines to invade their land within a short time after Jephthah was dead Vers 2. And there was a certain man of Zorah of the family of the Danites whose name was Manoah So that Samson the sonne of this Manoah was of the tribe of Dan This tribe bordering upon the land of the Philistines was most exposed to their incursions and therefore God was pleased now to raise up a Judge for the Israelites out of this tribe to wit Samson the sonne of this Manoah to whose exploits against the Philistines some conceive that Jacob had respect in that his prophecy concerning this tribe Gen. 49.16 17. Dan shall Judge his people as one of the tribes of Israel Dan shall be a serpent in the way an adder in the path that biteth the horse heels so that his rider shall fall backward Vers 3. And the Angel of the Lord appeared unto the woman and said unto her behold now thou art barren c. He first mentions her barrennesse that the following tydings concerning her conceiving with child might be the more joyfully received by her it is a great question among Expositours what this Angel of the Lord was that now appeared to Manoahs wife some conceiving that it was a created Angel and that because as they say he afterwards chargeth Manoah not to sacrifice to him but to the Lord vers 16. If thou wilt offer a burnt offering thou must offer it unto the Lord. And others again conceiving that it was the very sonne of God that great Angel of the covenant and that because vers 18. he saith his name was secret or wonderfull but especially because vers 22. Manoah saith they had seen God and vers 23. his wife calls him the Lord that is the Jehovah and indeed though these be not unanswerable proofes yet considering that it is unquestionably evident in other places that in these times the sonne of God did usually appear to other the servants of God I should judge it most probable that it was he that did now also appear in the shape of a man to the wife of Manoah Vers 4. Drink not wine nor strong drink and eat not unclean any thing Because her child was to be a Nazarite from the wombe as it follows vers 5. therefore she might not eat or drink those things that were unlawfull for the Nazarites to wit neither whilst she was with child nor whilst she gave suck in regard that all that time that which she did eat or drink was for the nourishment of her child too Indeed by the unclean meat forbidden her may be meant any meat forbidden in the Law Levit. 11. for it is no wonder though the Angel charges her to beware of such meats which were unlawfull for any Israelite to eat as well as Nazarites first because it is likely in these times so full of confusion and disorder both this and many other of Gods Laws were altogether disregarded by the people in generall secondly because though such meats were unlawfull for any Israelite yet much more for Nazarites But yet here I rather think such meats are meant as were unclean for the Nazarites though not for others such as were grapes moist or dryed yea any meats that were made of the vine tree from the kernel even to the husk Num. 6.3 4. He shall separate himself from wine and strong drink and shall drink no vinegar of wine or vinegar of strong drink neither shall he eat any liquour of grapes nor eat moist grapes or dried All the dayes of his separation shall he eat nothing that is made of the vine tree from the kernel even to the husk Concerning which Law see the note there Vers 5. The child shall be a Nazarite unto God from the womb This is a commandment not a prediction as is also the other clause before no rasour shall come on his head for we see his hair was afterwards cut off chap. 16.19 And she made him sleep upon her knees and she called for a man and she caused him to shave off the seven locks of his head and she began to afflict him and his strength went from him And he shall begin to deliver Israel out of the hand of the Philistines It is said here that Samson should begin to deliver Israel out of the hand of the Philistines first because the Israelites were many years oppressed by the Philistines and the Lord sent them no saviour till at length Samson when he came of age was stirred up by the spirit of God to undertake this work and so he was the first that did any thing towards the foiling of the Philistines secondly because though he did not wholy vanquish them for after Samsons death they did often infest annoy the Israelites yet did he so farre weaken them especially by the last blow that he gave them at his death when he slew all their Princes and many of the people that they scarse ever recovered their former strength and thirdly because the work of shaking off the yoke of the Philistines that was begun by
Samson was followed on afterwards in the dayes of Eli Samuel and Saul for they never were after this in bondage to the Philistines till at length they were perfectly subdued by David Vers 6. A man of God came unto me and his countenance was like the countenance of an Angel of God very terrible That is his countenance was very venerable and full of reverend Majesty and such as wrought a kind of astonishment and fear in me Vers 7. For the child shall be a Nazarite to God from the womb to the day of his death Others that took upon them the vow of a Nazarite were onely such for a time namely so long as they had vowed to consecrate themselves unto the Lord in this strict way of singular holinesse which was therefore called the dayes of their separation see the notes Num. 6.3 4 5. But now Samson was in an extraordinary way separate to be a Nazarite to wit by the appointment and command of God and not by his own voluntary vow and therefore he was to be a Nazarite all his life from the womb to the day of his death and herein was Samson above other Nazarites a type of Christ who was from his first conception perfectly sanctified Luke 2.35 That holy thing which shall be born of thee saith the Angel to the virgin Mary shall be called the sonne of God and so continued all his dayes holy harmlesse undefiled and separate from sinners Heb. 7.26 and that to the end he might be the saviour of Gods people for the better manifestation whereof it was that God by his providence did so order it that he was though upon another occasion called a Nazarene Matht 2.23 And he came and dwelt in a city called Nazareth that it might be fulfilled which was spoken by the Prophets He shall be called a Nazarene Vers 10. And the woman made haste and ran and shewed her husband c. Knowing how earnestly her husband had prayed unto the Lord that he would again send that man of God to them that had at first brought her the tidings of her conception no sooner did she now see him again but as taking this to be an answer of his prayer and therefore not doubting but he would stay till she came back again and withall longing to make glad the heart of her husband she made haste and ran as the text saith to tell her husband of it Vers 16. Though thou detain me yet I will not eat of thy bread and if thou wilt offer a burnt-offering thou must offer it unto the Lord. Manoah had said in the foregoing verse I pray thee let us detain thee untill we shall have made ready a kid for thee now because those words may be meant especially as they are in the originall either his preparing a kid merely for him to eat or else for preparing a kid for a sacrifice to wit of a peace-offering for with such sacrifices they used to feast their friends after they had offered the fat unto the Lord accordingly the Angel of the Lord answers Manoah in these words for first he absolutely refuseth to eat of any provision that he should make ready for him Though thou detain me I will not eat of thy bread and this he saith not because Angels in those assumed bodies wherein they appear to men cannot eat for we see the contrary expressely affirmed concerning the Angels that appeared to Abraham when as yet they would not be known to be any other but men Gen. 18.8 He took butter and milk and the calf which he had distressed and set it before them and they did eat but because he now desired to lead on Manoah by degrees to apprehend him to be more then a man which as yet Manoah had not conceived and then secondly he addes and if thou wilt offer a burnt offering thou must offer it to the Lord wherein he intimates to Manoah that he vvould not have him think of providing a sacrifice that he might eat of it yet if he had a mind to offer a burnt offering he should approve of that onely he then gives him vvarning to take heed of having any other thought then to offer it to the Lord Jehovah onely As concerning the reason vvhy he gives him that expresse caveat that he should be sure that he did not think of offering his burnt offering to any but the Lord I conceive it to be onely because many of the Israelites did at this time vvorship the idol-gods of the heathens and therefore the Angel took this occasion to bid him to beware of that Many Expositours indeed conceive that the Angel that novv appeared to Manoah being a created Angel spake this purposely to beat off Manoah from thinking to offer any sacrifice to him and others that hold it was the Sonne of God that novv appeared to him understand these words as if he had said If you think of offering me a burnt offering you must offer it to me as the true God not as to a created angel but first because there is nothing said before whereby it may be gathered that Manoah intended to offer a sacrifice to the Angel and secondly because it is manifest that as yet he took him to be a man as himself was some prophet sent unto him from God as it follows in the next words Manoah knew not that he was an angel of the Lord I see not why we should think that the angel spake these words with respect to himself but rather to give him warning of the idolatrie that was then too rise in the land Vers 17. What is thy name that when thy sayings come to passe we may do thee honour That is that we may make report to others concerning this thy foretelling future things and so both we and they may esteem and honour thee as a prophet of the most high God This I conceive is chiefly intended though withall it may be meant of some bountifull reward wherewith by way of gratitude he meant to honour him that is to testifie their honourable and high esteem of him Vers 18. Why askest thou thus farre after my name seeing it is secret Or seeing it is wonderfull as it is in the margin of our Bibles for the word in the Originall signifieth both secret and wonderfull If we hold that this was a created angel that now appeared to Manoah there is no necessitie that we should thereupon make enquirie as many Papists have very busily done whether the holy angels in heaven have all of them their severall names whereby they are distinguished and known when the angels would impart any thing one to another concerning any particular angel For though there is no question to be made but the angels both can and do impart what they would make known both one to another and one concerning another yet because they do this not by words or vocall expressions but as spirits in a spirituall manner and such as we are not able to
for they are foolishnesse unto him neither can he know them because they are spiritually discerned but he that is spirituall judgeth all things Vers 15. And it came to passe that on the seventh day they said unto Samsons wife Entice thy husband c. Two passages in this story make it evident that these men set the bride on work upon the fourth day to trie underhand if she could get the meaning of the riddle from him first because it is said vers 14. that they could not in three dayes expound the riddle which implyes that so long onely of themselves they tried to find it out and then began on the fourth day to take another course to wit to perswade his wife to get it from him secondly because it is said vers 17. that she wept before him the seven dayes while the feast lasted which shews that she began to presse her husband about this before the seventh day came The meaning therefore seems to be this that three dayes they assayed of their own heads to find out the meaning of the riddle but then beginning to suspect themselves on the fourth day they perswaded his wife to see if she could fish it out of him but when the seventh day came despairing to find it out of themselves they came again and by threatning speeches laboured to terrifie his wife that so she might be constrained to use all her skill to wring it from him entice thy husband say they that he may declare unto us the riddle lest we burn thee and thy fathers house with fire Indeed it is not likely that they durst have proceeded to such an outrage upon so weak and triviall a ground onely they speak this to scare the timerous woman that she might be the more importunate with her husband Vers 16. Behold I have not told it my father nor my mother and shall I tell it thee Though a wife be nearer to a man then his parents and therefore may expect from him more freedome in the communication of his secrets yet here Samson considers the reverence that was due to his parents and the long experience that he had of their faithfulnesse in both which respects there was more reason he should have told it them then her Vers 17. And she wept before him the seven dayes while the feast lasted This may be meant of the remainder of the seven dayes after his companions had set her to win it from him that from that time she wept to the end of the seven dayes yet it is likely that from the first out of her own desire to know it she was importunate with him See the note above vers 15. Vers 18. And he said unto them If ye had not plowed with my heifer ye had not found out my riddle These words If ye had not plowed with my heifer seems to implie some jealous thoughts in Samson of some secret and unchast dealing of the Philistines with his wife whom therefore in regard of her suspected wantonnesse he calls his heifer and if so it were with Samson no marvell though in his jealousie his spirit was stirred up with great indignation against them But however because by plowing the earth is opened and that discovered which was hidden before as in that regard a man may be said to dig for a secret so also to plow for it and so the meaning of these words may be onely this that if they had not by the help of his wise sought out and discovered the meaning of his riddle they had never found it out Vers 19. And he went down to Ashkelon and slew thirty men of them c. Some Expositours have sought what might be imagined concerning the cause why Samson passed over so many places where the Philistines dwelt and went to Ashkelon to fetch this spoil which was so farre off from Timnath as that there was there some solemne assembly of the Philistines held c. But it sufficeth us to know that by the Spirit of God he was carried thither and the cause being not expressed why should we enquire after it As for the spoil he took from the Philistines he there slew we must know that though they that took upon them the vow of a Nazarite onely for a time might not come at any dead body Numb 6.6 All the dayes he separateth himself unto the Lord he shall come at no dead body And if they were casually defiled by any such means they were anew to begin the dayes of their consecration yet those that were set apart of God to be perpetuall Nazarites were not it seems tyed to these things to wit because they could not alwayes avoid them And besides what Samson did he did by the speciall motion of Gods Spirit and therefore he made no scruple of taking the garments of these slain men which he gave to his companions and under them must be comprehended the sheets or shirts also mentioned in the bargain they made vers 12. And his anger was kindled and he went up to his fathers house In his anger leaving his wife behind him Vers 20. But Samsons wife was given to his companion whom he had used as his friend That is one of those his thirtie companions or bridemen mentioned vers 11. Some also adde that it was he that was chosen to be the first of the bridemen the next to the bridegroom himself who according to the custome of those times was called the bridegrooms friend to which custome they say the Baptist doth allude John 3.29 He that hath the bride is the bridegroom but the friend of the bridegroom which standeth and heareth him rejoyceth greatly because of the bridegrooms voice CHAP. XV. Vers 1. BVt it came to passe within a while after in the time of wheat harvest that Samson visited his wife with a kid c. The time is thus noted when Samson returned to his wife because afterward there is mention made of the burning of their corn in the fields partly cut down and partly standing and doubtlesse though Samson did really intend reconciliation with his wife and to that end carried a kid with him the better to expresse the love he bare her and the desire he had to be reconciled to her yet the Lord was pleased to incline his heart this way purposely that finding his wife given away to another man he might take that occasion to be revenged on the Philistines Vers 4. And Samson went and caught three hundred foxes and took firebrands c. It appears by many places of Scripture that there were great store of foxes in the land of Canaan for hence are those expressions Cant. 2.15 Take us the foxes the little foxes that spoil the vines and Psal 63.9 10. But those that seek my soul to destroy it they shall fall by the sword they shall be a portion for foxes and again Neh. 4.3 Even that which they build if a fox go up he shall even break down their stone wall
Judges that not long too after the death of Joshua and not according to the order of time as they are here inserted after the death of Samson Concerning which see the note upon vers 6. Vers 2. And he said unto his mother The eleven hundred shekels of silver that were taken from thee about which thou cursedst c. To wit either by cursing those that had stolen it through the violence of her passion or by adjuring those she spake to under a curse to reveal what was become of it if they knew any thing of it Now the bitternesse of his mothers spirit in cursing thus was doubtlesse the greater because she had superstitiously devoted it to a religious use to wit the making of images for her sonne But yet Micah mentions it as being touched in conscience by way of aggravating his sinne implying the reason why he could no longer detain it In mine own hearing saith he thou didst curse those that had taken thy silver from thee or that did not discover where it was yet wretch as I am hitherto I have detained it but no longer dare I lie under a mothers curse and therefore am I now come to confesse my sinne and to restore again the money to you And his mother said Blessed be thou of the Lord my sonne That is free be thou from my curse my sonne and mayst thou be blessed of the Lord and not cursed because thou hast repented of this fact and so ingeniously dost offer to restore what unadvisedly before thou hadst taken away from me Vers 3. His mother said I had wholly dedicated the silver unto the Lord c. Micahs mother here tells him that she had wholly dedicated the silver unto the Lord Jehovah as it is in the Hebrew and yet withall she addes that it was to make idols for him to make a graven image and a molten image whereby it is evident that in these times when many of the Israelites were become idolaters yet they pretended and intended the worship of the true God in their idol-service not esteeming those dumb and dead images gods but onely representations and remembrances of the true God Some question whether this which she spake of a graven image and a molten image was meant of two severall images that she intended should be made of her silver one graven and another molten or of one image which is called a graven and a molten image onely because they did melt their silver and cast it into the form of an image and then did afterwards polish and finish it with graving tools but that two severall images are here intended is evident in the following chapter vers 18. where it is plain that they are named severally And these went into Micahs house and fetched the carved image the ephod and the Teraphim and the molten image Vers 4. Yet he restored the money unto his mother Though she now gave it him freely yet he would not keep it as fearing the disquiet of his conscience if she would bestow it as she vowed she might but he would be sure to rid his hands of it And his mother took two hundred shekels of silver and gave them to the founder who made thereof a graven image and a molten image c. The other nine hundred shekels were therefore it seems laid out in providing an ephod and other ornaments for the priest in providing their teraphim and whatsoever else was requisite for the idolatrous worship oâ— theâ— false gods Vers 5. And the man Micah had an house of gods c. That is a chappel consecrated to these superstitious devotions and made an ephod under which are comprehended all other garments for the priests and teraphim now these teraphim were a speciall sort of images distinguished by that name from all other sorts of images 2. Kings 23.24 Moreover the workers with familiar spirits and the wizards and the images the teraphim it is in the originall and the idols and all the abominations that were spied in the land of Judah and in Jerusalem did Josiah put away It seems they had the shape of men 1. Sam. 19.13 And Michael took an image and laid in the bed for there also Michaels image is in the originall called teraphim and that they made use of them as oracles and received from them answers what to do in doubtfull cases Ezek. 21.21 The king of Babylon stood at the parting of the way at the head of the two wayes to use divination he made his arrows bright he consulted with images or teraphim Zach. 10.2 The idols or teraphim have spoken vanity and the diviners have seen a lie and have told false dreams and it may well be that this made the Danites enquire at Micahs house concerning the successe of their journey Vers 6. In those dayes there was no king in Israel c. That is in those dayes when Micah did this before related But when was this The time is not expressely set down some conceive this was done after Samsons death and that therefore it is next related in the course of the history but the most probable opinion is that both this and all that followeth to the end of this book were done long before Samsons death and are here onely related apart by themselves that the story of the Judges the main thing intended in the former part of the book might not be interrupted first because it is not probable that the Danites being a populous â—â—be and straitened in their dwelling by reason of the Amorites so long before Judg. 1.34 And the Amorites forced the children of Dan into the mountain for they would not let them come into the valley would stay so many years ere they would look out to enlarge their borders which how they did and how they stole away Micahs gods is related in the following chapter But especially because in the warre of Israel against Benjamin which is largely related in the three last chapters of this book Phinehas ministred before the Lord chap. 20.28 And Phinehas the sonne of Eleazar the sonne of Aaron stood before it in those dayes saying Shall I yet again go out to battel against the children of Benjamin my brother who killed Zimri and Cozbi Numb 25.7 above three hundred years before Samsons death It seems therefore either this was done immediately after the death of Joshua and those elders who all their time kept the people from revolting from God Judg. 2.7 And the people served the Lord all the dayes of Joshua and and all the dayes of the elders that outlived Joshua who had seen all the great works of the Lord which he did for Israel and then the meaning of the words may be there was no King in Israel that there was no ordinary supreme magistrate neither King nor Judge to restrain the people from these wicked courses or else that it was done in the time of some of the Judges that followed next after Joshua and then the meaning of
affraid to commit such horrible sinnes and do what we can to divert the evil of punishment which God may else justly lay upon us even by cutting them off which have committed this crying villany But the children of Benjamin would not hearken to the voice of their brethren the children of Israel c. That is though the Israelites were their brethren whose advice therefore they might well think tended equally to the good of them all and against whom to fight in the defence of such wretches must needs be counted a most unnaturall and ungodly course yet because they thought it a dishonour to them that the other tribes should intermeddle with punishing any within their territories and were so proud of their strength and highly conceited of their abilities for martiall affairs that they thought themselves able enough to make good their part against all the tribes of Israel beside they would not hearken to their brethren but prepared to fight it out Vers 15. And the children of Benjamin were numbred at that time out of the cities twenty and six thousand c. This is added to imply what it was that made them despise the counsell of their brethren to wit their confidence in their own strength of this six and twenty thousand and seven hundred there were slain by the Israelites twenty five thousand and an hundred vers 35. and there were onely six hundred of them that saved themselves in the rock Rimmon vers 47. It seems therefore that the other thousand were slain in the two first battels wherein the Benjamites overcame the Israelites for it is not likely they should vanquish the Israelites in two set battells and kill so many thousand of them without any losse in their own army Vers 18. And the children of Israel arose and went up to the house of God c. The house of God was at this time in Shiloh see vers 27. thither therefore they went to ask counsell of God saying Which of us shall go up first to the battell c. It may seem strange that the people of God undertaking so just a warre as this was against the Benjamites out of a zeal to punish those that had committed so foul a sinne because the Benjamites did undertake the defence of them that they might not be punished should notwithstanding be twice beaten and vanquished by those Benjamites as we see afterwards they were not without the losse of fourty thousand of their men especially if we consider this which is here said that before they went to fight with them they were so carefull to go to the house of the Lord that there they might ask counsell of God but to remove this scruple we must know that God is wont in great wisdome and without any stain either to his justice or mercy towards his people to suffer a while those that have a just cause to go by the worst as first to prevent the ascribing of their victory to their own prowesse or strength by letting them see how little good their great armies could do if the Lord should withhold his help from them secondly to beat them off from that confidence in their great strength and in the justnesse of their cause which beforehand he perceives in them till men have learnt to go out of themselves and to rely onely upon God they are not fit for his aid thirdly to punish them for some sinnes wherein he perceives them to runne on without fear that so by their losse they may be brought to see bewail and forsake those sinnes And for these reasons doubtlesse God did suffer these Israelites to be so shamefully beaten by the Benjamites for both idolatry and many other sinnes were rife amongst them as we see chap. 17.6 and particularly in the idolatry of Micah and the Danites 2. trusting in the justnesse of their cause and the multitude of their men in regard of whom the Benjamites were but a handfull their spirits were too much puffed up with assurance of victory and hence it was that they never asked God whether they should go against the Benjamites or whether they should prevail they never prayed to God for his help they never sought by fasting humiliation by repenting of their own sinnes and by offering up sacrifices of atonement to make their peace with God but onely as men assured of victory to prevent variance amongst themselves they desired to know which of the tribes should go up first against Benjamin they concluded that having eleven tribes against one four hundred thousand against six and twenty thousand they must needs prevail Vers 21. And destroyed down to the ground of the Israelites that day twenty and two thousand men See the note before on vers 18. Vers 23. And the children of Israel went up and wept before the Lord untill even c. But they did not fast and afflict their souls and offer up sacrifices to make an atonement with God as afterwards they did vers 26. It seems their weeping now was more for their losse in the former battell then for their sinnes or at least that they were not so throughly humbled and so truly penitent as was fitting and therefore again after this their enemies prevailed Indeed now they began to see that their multitude and strength was vain without Gods help and therefore enquired whether they should go forth to battell against the Benjamites or no but withall they pitched upon a wrong cause of their ill successe supposing it was onely because God was not pleased with their making warre against their brethren never thinking of their sinnes and therefore God answers them accordingly Go up against him which was no more in effect then this though he be your brother you may fight against him Vers 26. All the people came up and came unto the house of God and wept and sat there before the Lord and fasted c. Now they not onely wept as they did before vers 23. which might onely be for the losse they sustained but also fasted and offered burnt-offerings and peace-offerings before the Lord which shews that now they perceived that though God liked the cause they had undertaken yet he was displeased with their persons and that therefore they fasted and afflisted their souls in a most solemne manner repenting them of their sinnes and turning to the Lord and offered burnt-offerings and peace-offerings to make an atonement for their sinnes and to obtain Gods favour that he would now prosper them in this their warre against Benjamin Vers 27. For the ark of the covenant of God was there in those dayes That is in those parts about Gibeah to wit in Shiloh which was not farre from Gibeah chap. 21.12 And they found among the inhabitants of Jabesh-Gilead four hundred young virgins that had known no man by lying with any male and they brought them to the camp at Shiloh or rather the ark was there that is in the house of God whether in the
former verse it is said they went up though in after times the Ark was a long while out of the Tabernacle yet in those dayes it was there in the house of God in Shiloh Vers 28. And Phinehas the sonne of Eleazar the sonne of Aaron stood before it in those dayes That is ministred before the Lord in the priests office Deut. 10.8 The Lord separated the tribe of Levi to bear the Ark of the covenant of the Lord to stand before the Lord and to minister unto him and enquired of the Lord by Urim and Thummim before the Ark in the behalf of the people And hereby it appears that this story of Israels warre with Benjamin did not fall out after Samsons death according as it is here set down in order of the Historie but long before for had Phinehas lived after Samson he had been well nigh foure hundred years old whereas in this time it was a rare thing to live till fourescore years Psal 90.10 The dayes of our years are threescore years and ten and if by reason of strength they be fourescore years yet is their strength labour and sorrow for it is soon cut off and we flie away Vers 29. And Israel set liers in wait round about Gibeah c. Though the last time the Israelites enquired of the Lord what they should do God had assured them that they should prevail against the Benjamites Go up for to morrow I will deliver them into thy hand yet were they never a whit lesse carefull to trie if by policie they could get any advantage against them and as may be gathered by severall passages in the following part of the chapter though the relation be somewhat intricate the course which they took seems to be this they divided their army into three parts one part was laid in ambush in the meadows of Gibeah vers 33. the other part was sent against Gibeah who were presently to flie before the Benjamites that they might draw them farre off from the citie vers 30 31. and the third was to stay in Baaltamar and to renew the battel when the Benjamites came thither pursuing the Israelites that fled before them Vers 30. And the children of Israel went up against the children of Benjamin c. That is that part of their army that was to make an assault upon the Benjamites and then presently to give back and flie See the foregoing note Vers 31. In the high wayes in which one goeth up to the house of God and the other in Gibeah in the field This surely was another Gibeah called Gibeah in the field to distinguish it from that Gibeah against which the Israelites now warred which stood on a hill happely it is the same which is called Gaba Josh 18.24 Vers 33. And all the men of Israel rose up out of their place and put themselves in array at Baal-tamar That is the main body of the army which stayed in that place to receive the Benjamites when they should follow on in the pursuit of the flying Israelites See the note vers 19. Vers 34. And there came against Gibeah ten thousand chosen men out of all Israel c. These ten thousand were I conceive the liers in wait mentioned vers 33. but yet that which follows and the battel was sore but they knew not that evil was near them must be meant of the battel betwixt the Israelites that set themselves in array in Baal-tamar vers 33. and the Benjamites that were fallen upon them as they came pursuing the Israelites who did purposely flie before them for these Benjamites they were that knew not that evil was near them but fought courageously till afterward they saw the smoke of the citie arise and then they fled before the Israelites as it is afterward more particularly described vers 38 c. Vers 35. And the Lord smote Benjamin before Israel Though they used now a stratagem which they used not before yet it was not thence that they prevailed but because the Lord was at peace with them and gave them the victorie And the children of Israel destroyed of the Benjamites that day twenty and five thousand and an hundred men To wit eighteen thousand in the fight vers 44. And there fell of Benjamin eighteen thousand men and five thousand which they gleaned in the high-wayes as they found them in the pursuit scattered here and there vers 45. and two thousand which they slew at Gidom vers 45. and the odde hundred which is not expressed in the particulars was slain it seems some in one place and some in another Vers 41. And when the men of Israel turned again the men of Benjamin were amazed This is added to clear that which was said vers 40. to wit how the Benjamites came to look back and see the flame of the citie the reason was that they were amazed to see the flying Israelites on a sudden turn head and renew the battel with such courage and violence and thereupon looking behind them saw their citie was taken and set on fire Vers 46. So that all which fell that day of Benjamin were twenty and five thousand c. There fell that day twenty five thousand one hundred See vers 35. And the children of Israel destroyed of the Benjamites that day twenty and five thousand and an hundred men but here the great number is onely expressed Vers 48. And the men of Israel turned again upon the children of Benjamin c. That is having slain all the Benjamites that were in arms for the defence of Gibeah together with all the inhabitants of the citie they then addressed themselves to take vengeance on the rest of the tribe of Benjamin because they also had a hand in the sending out men for the defence of Gibeah and herein proceeded with such fury and rage that they utterly destroyed both in town and citie where ever they came all that came to hand both man and beast that is they spared neither women nor children nor any living thing that came in their way and this they did either as judging that they were bound to deal with them as with those that were anathematized or devoted to destruction according to the direction which was given by the Lord concerning any citie that should set up idolatrie amongst them Deut. 13.15 16. Then thou shalt enquire and make search and ask diligently and behold if it be true and the thing certain that such abomination is wrought among you thou shalt surely smite the inhabitants of that city with the edge of the sword destroy it utterly and all that is therein and the cattel thereof with the edge of the sword or rather onely out of the fury and rage wherewith they were transported partly because it was such a horribe villanie which the Benjamites had undertaken to defend and partly because so many thousands of their own tribes had perished in this warre against the Benjamites concerning which see what is further noted in the
following chapter vers 1. CHAP. XXI Vers 1. NOw the men of Israel had sworn in Mizpeh saying There shall not any of us give his daughter to Benjamin to wife To wit when they there first agreed to undertake this warre against the Benjamites chap. 20.8 The most of Expositours hold that the drift of this oath was the utter extirpation of the tribe of Benjamin as indeed all the women of their own tribe being slain this withholding from them the daughters of Israel must needs extinguish the tribe unlesse they would marrie the daughters of the heathen about them which was not lawfull but yet the opinion of Expositours differeth about this oath For some hold that it was an unlawfull unadvised rash oath thus to bind themselves to cut off a tribe from Israel and that now they began to see their folly and repent themselves of it but then others think that it was lawfull and warrantable yea some that it was not without Gods appointment because it is not likely that Phinehas and others such as he would else have suffered them publickly to bind themselves with such an oath Now herein I conceive that they are on both sides mistaken in that they think this oath aimed at the extinguishing of the tribe whereas it appears not that they ever meant wholly to root out all men women and children in the tribe but onely that having destroyed utterly all the inhabitants of Gibeah they would also then send severall companies of their army to the severall cities of Benjamin and destroy them also with a great destruction unto which they then added this oath in a further manifestation of their detesting this fact of the Benjamites in maintaining the men of Gibeah who were guiltie of such a horrible villanie to wit that they would not make any marriages with those that should remain of the tribe to shew that they esteemed no otherwise of them then of heathens and such as deserved not the name of Israelites which will appear the more probable if we consider first that it is no where expressed that they vowed to destroy all the men and women in this tribe secondly that if they had so vowed there would have been no place for this vow of not giving their daughters in marriage to them thirdly that the vow being made before the battel they might have supposed that some of the women might escape as well as some of the men and fourthly that vers 3. they seem to say that this danger of losing a tribe was happened unto them besides their expectation Why is this come to passe say they c This seems to be that which troubled them All the men women and children being in the heat of battel besides their expectation every where slain the Israelites every where falling upon them with extreme furie those six hundred men onely excepted that were fled to the rock Rimmon they now saw that the keeping their oath of not making marriages with them would tend to the utter extirpation of the tribe and this did now at last exceedingly perplex them Vers 2. And the people came up to the house of God c. To wit when they perceived that all the women of Benjamin were destroyed and none left of that tribe but onely those six hundred men that were fled to the rock Rimmon chap. 20.47 for now at length they began to consider into what a strait they were fallen namely that having slain all the women of Benjamin and having withall made a vow that none of them would give their daughters in marriage to the men of that tribe either those six hundred men must take them wives from the heathens and so the holy seed must be polluted or else a tribe must perish from Israel and so their body politick which God had formed must be dismembred or themselves must break an oath which they had solemnly taken as in Gods presence and so thereupon they went with their whole army to the house of God in Shiloh and therefore it is said in the twelfth verse of this chapter that the camp was in Shiloh there to bewail these difficulties they were fallen into and to consult together yea happely also to enquire of God what they should do Vers 3. O Lord God of Israel why is this come to passe in Israel that there should be to day one tribe lacking in Israel As if they had said Alas Lord that it should so be that one tribe should be wholly cut off from thy people for I conceive the words are onely spoken to bewail the losse of a tribe but yet more may be implied for if they destroyed all the women not by warrant of any command from God which some think they did but onely through their own immoderate rage and fury against them it may well be that these words were spoken to intimate by way of excusing themselves that they did not intend to have destroyed them all and that this was happened to them besides their expectation through the secret all-ruling providence of God and that therefore they would desire the Lord that some thing might be done to prevent this great evil Vers 4. And the people rose early and built there an altar and offered burnt offerings and peace offerings Being at the house of God in Shiloh what needed they any other altar then that in the Tabernacle I answer that either this altar was built as a memoriall of Gods prospering them against the Benjamites and that their sacrifices were notwithstanding offered on the altar in the Tabernacle or else that they reared this altar for this present occasion because the ordinary altar was not sufficient for the offering up of such a multitude of sacrifices as were now brought in by the people after they had prevailed against the Benjamites for the like we see was done 1. Kings 8.64 The same day did the King hallow the middle of the court that was before the house of the Lord for there he offered burnt offerings and meat offerings and the fat of the peace offerings because the brazen altar that was before the Lord was too little to receive the burnt offerings and meat offerings and the fat of the peace offerings and that the rearing of altars upon such extraordinary occasions was not unlawfull we may probably gather from Exod. 20.24 An altar of earth thou shalt make unto me and shalt sacrifice thereon thy burnt offerings and thy peace offerings thy sheep and thy oxen In all places where I record my name I will come unto thee and I will blesse thee Vers 5. For they had made a great oath concerning him that came not up to the Lord to Mizpeh saying He shall surely be put to death This cannot be meant of every particular man but it must be meant of every citie or town that sent none to help them against the Benjamites and the oath they had taken concerning these is called a great oath partly because it was generally
not bound thereto by the Law And the two sonnes of Eli Hophni and Phinehas the Priests of the Lord were there This Eli was at this time Judge of Israel the next after Samson chap. 4.18 He had judged Israel fourtie years and withall as it is generally thought by all Expositours he was high Priest too Indeed how he should come to be high Priest we cannot say For Aaron leaving two sonnes behind him Eleazar and Ithamar the high Priesthood was to have descended successively to the posteritie of Eleazar Aarons eldest sonne and accordingly we reade that Eleazar was high Priest after Aaron died Deut. 10.6 and after Eleazar died Phinehas Judg. 20.28 Now it is evident that Eli was of the posteritie of Ithamar Aarons second sonne because it appears that Abiathar who was deposed from being high Priest by Solomon was of the posteritie of Eli 1. Kings 2.27 and of Ahimelech who was the sonne of Abiathar it is expressely said 1. Chron. 24.3 that he was of the sonnes of Ithamar and how therefore the high Priesthood came to be transferred from the posteritie of Eleazar to Eli that was of the house of Ithamar cannot be cleared by any place of Scripture onely because it is said chap. 2.30 that God had promised Eli that his house and the house of his father should walk before him for ever thence some conclude that it was not without Gods appointment that the high Priesthood was removed to the house of Ithamar and that because the high Priests of Eleazars familie had some way provoked God by their evil wayes in the dayes of the former Judges As for Elies two sonnes Hophni and Phinenas it is expressely inserted here that they were then in Shiloh when Elkanah used yearly to go up thither to sacrifice to intimate thereby the wisdome and pietie of Elkanah who would not neglect his dutie in going up thither with his sacrifices according to the rule of Gods Law because of the horrible wickednesse of these wretches who were of chief sway amongst the Priests that attended the service of the Tabernacle no though others stumbled so at their lewdnesse that chap. 2.17 they abhorred the offering of the Lord yet Elkanah would not do so but went up yearly at the appointed feasts to the house of God though Hophni and Phinehas were there Vers 4. He gave to Peninnah his wife and to all her sonnes and daughters portions That is portions of the peace offerings which he offered to the Lord the fat onely of the peace-offerings was burnt upon the altar the right shoulder and the breast was given to the Priest and the remainder of the sacrifices were for the offerer to eat and those that belonged to him of this therefore Elkanah gave portions to Peninnah and her children according to the ancient manner of feasts of which see Gen. 43.34 Vers 5. But unto Hannah he gave a worthy portion for he loved Hannah c. Peninnah had a great share as having many children for she and her sonnes and her daughters had each of them severall portions whereas Hannah being but one was to have but a single portion But her husband therefore because he loved her dearly as being a gracious woman and withall of a meek and quiet melting disposition that she might not be discouraged took care that her one portion should be the larger and better a double portion as some read it and happely of the choice and best of the sacrifices Vers 6. And her adversary also provoked her sore c. This her adversary was Peninnah as indeed where one man contrary to the Ordinance of God hath two wives they must needs be adversaries as being corrivalls in his love and live in continuall variance one with the other and she provoked her sore to make her to fret because the Lord had shut up her wombe That is she provoked her purposely to make her vex and disquiet her self and that by upbraiding her with her barrennesse as an effect of the Lords displeasure Now this is added here as a second reason why Elkanah gave Hannah such a worthy portion It was not onely because of the singular love he bare to her but also because he saw that Peninnah vexed her and so he was the more carefull to comfort her and chear her up Vers 7. And as he did so yeare by yeare when she went up to the house of the Lord so she provoked her c. That is whereas Elkanah did this yearly to chear Hannah Peninnah was hereby rendred the more ready to vex her Now this petulancy of Peninnah in provoking Hannah by upbraiding her with her barrennes is hereby much aggravated that she did not forbear at those times when they went up to pray and offer sacrifices to the Lord. See Mat. 5. And withall it implies that she upbraided her with the fruitlessenes of her seeking to God so earnestly at those times for a child Vers 9. So Hannah rose up after they had eaten in Shiloh and after they had drunk That is after Elkanah and his family had eaten and drunk together with whom Hannah sat It may be indeed that Hannah upon her husbands words vers 8. did eat a little yet it is most probable that she did neither eat nor drink for besides what she said afterward to Eli vers 15. I have drunk neither wine nor strong drink it seems to have been against the expresse letter of the Law for any body to partake of these holy feasts whilst they were in sadnesse and heavinesse of spirit Deut. 12.7 And there you shall eat before the Lord your God and ye shall rejoyce in all that ye put your hand unto ye and your housholds Levit. 10.19 And Aaron said unto Moses Behold this day have they offered their sinne offerings and their burnt offerings before the Lord and such things have befallen me and if I had eaten the sinne offering to day should it have been accepted in the sight of the Lord Now Eli the Priest sat upon a seat by a post of the Temple of the Lord. That is of the Tabernacle for as Solomons Temple is sometimes called a Tabernacle Jer. 10.20 My Tabernacle is spoyled and all my cords are broken so the Tabernacle is here called the Temple of the Lord. But yet it seems too that the Tabernacle was at this time within some house built for that purpose in Shiloh and hence there is mention here of a seat by a post where Eli sat and afterwards of doores chap. 3.15 And Samuel lay untill the morning and opened the doores of the house of the Lord whereas the Tabernacle had neither gates nor posts nor seats before it but onely a vail that was hung up at the entring into it Exod. 26.36 Vers 11. And she vowed a vow and said c. To wit as it followeth afterwards that if the Lord would give her a man-child she would give him unto the Lord all the dayes of his life and that he should be
a Nazarite which she expresseth in the last clause of this verse and there shall no rasour come upon his head Indeed being by birth a Levite the Lords he was without her vow as being one of that tribe whom God had separated from the rest of the people for his speciall service but then we must consider that many of the Levites were dispersed abroad in severall places of the land where their chief imployment was to teach and instruct the people and did not at least continually but onely at some set times when their course came attend upon the service of the Tabernacle and again that the Levites were not bound to the service of the Tabernacle till five and twenty or thirty years of age and were again exempted at fifty concerning which see the note Numb 4.3 either therefore the speciall thing intended in her vow was the consecrating him wholly to the service of the Tabernacle or else the time when he should begin to attend there that he should not stay till the usuall years of other Levites but should be brought thither and trained up there even from his child-hood and all that while continue under the strict vow of a Nazarite which ordinarily the Levites were not bound unto As for her power to vow this we must understand that she onely vowed to do what in her lay that it might be thus to wit the child being by no defect of body or mind unfit for Gods service and willing when he came to years of discretion to take upon him the vow and again her husband consenting thereto without which the womans vow was of no force Deut. 30.8 But if her husband disallow her on the day that he heard it then he shall make her vow which she vowed and that which she uttered with her lips wherewith she bound her soul of none effect and the Lord shall forgive her Indeed it is evident in the sequel of Samuels story that he did not alwayes continue in the Tabernacle chap. 7.16 And he went from yeare to yeare in circuit to Bethel and Gilgal and Mizpeh and judged Israel in all those places and hence it seems probable that after Samuel became Judge in Israel he was by speciall dispensation from God freed from this vow of his mother Vers 14. And Eli said unto her How long wilt thou be drunken put away thy wine from thee That is How long wilt thou carry thy self as a drunken woman How long wilt thou continue here in thy drunkennesse and profane this holy place thou art come into go home and sleep and rid thee of this distemper and then come with a penitent heart and make thy peace with God because he saw her stand so long together mumblimg with her lips after an unusuall manner and yet could not perceive that she was praying he perswaded himself she was drunk and thereupon did thus sharply chide her the rather happely inclining to this rash judgement because of some incomposednesse in the gesture of her body arising from the vehemency of a transported mind which at the same time he might also discern in her but especially because it was immediately after they were risen from eating and drinking before the Lord vers 9. Vers 15. And Hannah answered and said No my Lord I am a woman of a sorrowfull spirit c. Though Eli had most unjustly charged Hannah with drunkennesse yet we see with what meeknesse she seeks to clear her self of that fault by giving him to understand first that she was a woman of a sorrowfull spirit and therefore in a condition altogether unlikely to give her self to such excesse secondly that she had at present drunk neither wine nor strong drink and thirdly that she had been imployed in a duty for which she had been very unfit had she been drunk namely in prayng to the Lord I have saith she powred out my soul before the Lord for it is usuall in the Scripture to call prayer the powring forth of the soul to God as Psal 62.8 Trust in him at all times ye people poure out your heart before him and Lam. 2.19 Arise cry out in the night in the beginning of the watches poure out thine heart like water before the face of the Lord and that I conceive for these two reasons first because Gods servants are wont in prayer as his friends and favourites to discover all their sinnes and make known all their wants and griefs and cares and troubles and all the complaints and desires of their souls not hiding any thing from him and secondly because they do this too with much vehemency and earnestnesse their prayers come not from them sleepingly and dreamingly but are poured forth with strong affections and fervency of spirit Vers 16. Count not thy hand-maid a daughter of Belial c. See the note Deut. 13.13 Vers 17. Then Eli answered and said Go in peace That is be not troubled with that which I said for I see now that I was deceived neither let this affliction thou art in disquiet thy mind but repose thy self on the providence of God who no doubt will provide for thee as may be most for thy good Vers 18. And she said let thy hand-maid find grace in thy sight That is I desire that thou wouldest still continue this good opinion of me and still pray to the Lord in my behalf So the woman went away did eat and her countenance was no more sad Which was an effect of faith wrought in her by the spirit of God upon the prayer she had poured forth unto the Lord and the gracious encouragement she had received from the high priest whose words she entertained as if a promise had been made to her from heaven Vers 20. She bare a sonne and called his name Samuel That is asked of God whereof she gives the reason in the following words because saith she I have asked him of the Lord so that hereby it is clear that she gave him that name first to testifie the comfort she took in that she had obtained this sonne by prayer from the Lord though the having of a child a sonne after so long a time of barrennesse the taking away of her reproch and the stopping of her adversaries mouth were all blessings wherein she could not but much rejoyce yet that this sonne was given her as a return of her prayer was in her esteem above all these and secondly that this name of her sonne might put them continually in mind in what a singular extraordinary way he was given them of God that so she might be rendred thereby the more carefull to perform the vow she had made and her husband too having consented to it and that the child might be the readier to submit himself to the service of God in that strict way of a Nazarite according to that which his mother had vowed Vers 21. And the man Elkanah and all his house went up to offer unto the Lord the yearly sacrifice
and his vow That is some sacrifice which he had vowed to the Lord and what can we rather think this to have been then a vow of peace-offerings which he had vowed to give unto the Lord by way of thankfulnesse for this sonne which by his beloved Hannah the Lord had now given him Vers 22. She said unto her husband I will not go up untill the child be weaned c. Hereby it appears that Hannah had acquainted her husband with her vow and that he had consented to it Some Expositours question whether Hannahs keeping the child at home till he was weaned was not a transgression of the law but causelessely for first for that Law concerning the presenting the first born before the Lord which the Virgin Mary observed Luke 2.22 And when the dayes of her purification were accomplished they brought him to Jerusalem to present him before the Lord this concerned not the Levites but onely those first born that were to be redeemed and secondly for that Law concerning the appearing of all the males thrice a yeare before the Lord Exod. 23.17 three times in a yeare all thy males shall appear before the Lord God it was meant onely of those that were capable in some measure of joyning in the worship and service of God Hannah therefore was not bound to go up with her young child immediately and being not bound she chooseth rather to stay till he was weaned because it went against her to think of bringing away a child vowed to God after she had once brought him to the Tabernacle of the Lord resolving that after he was weaned she would then carry him and leave him there that he might continue in the service of the Lord for ever Concerning which see the foregoing note upon verse 11. Vers 23. Tarrie untill thou have weaned him onely the Lord establish his word This word of the Lord which Elkanah speaks of must either be the gracious answer which Eli returned to Hannah vers 17. Then Eli answered and said Go in peace and the God of Israel grant thee thy petition which thou hast asked of him which she took as a kind of promise sent her from heaven or rather the answer which God returned to her prayers by giving her a sonne which was all one at if a voice had come from heaven Hannah thy desire is granted and this word it is which he desires the Lord would establish she had not onely craved a sonne but also with this condition by way of vow annexed that he might live a perpetuall Nazarite consecrated to the service of God and in this he prayes that the Lord would perfect what he had begun or else it must be understood generally that God would perform what he had determined concerning this his sonne as taking it for granted that surely a child so miraculously given was determined for some great service Vers 24. She took him up with her with three bullocks and one ephah of floure There is mention afterwards of the sacrificing of one of these bullocks onely vers 25 And they slew a bullock and brought the child to Eli but it cannot be thence gathered that one onely was intended for sacrifices the other for other uses that one might be offered when they presented the child and delivered him up to the service of God which is therefore onely mentioned the other afterwards in other oblations or the one might be offered as a burnt offering the other for a peace offering As for the Ephah of floure which he carried also an ephah contained ten omers or tenth deales now the Law perscribing three tenth deales to be offered with a bullock Num. 15.9 Then shall he bring with a bullock a meat offering of three tenth-deales of floure mingled with half an hin of oyle nine tenth-deales of this ephah were for the three bullocks and the other tenth deale which was overplus might be intended for a voluntary meat-offering Vers 28. And he worshipped the Lord there This may be meâ—â—t of Eli that he blessed God for hearing both his and her prayer and for Hannah her voluntary consecrating her child to be a perpetuall Nazarite unto God but I rather conceive that it is meant of Elkanah he with Hannah brought the child to Eli vers 25. And they slew a bullock and brought the child to Eli. Hannah made known their errand to him and now it is added that he that is Elkanah worshiped the Lord implying thereby his assenting to that which Hannah had said and that he besought the Lord to accept the child and blesse him c. And Hannah prayed and said c. It is not improbable that Hannah joyned petitions at this time with her thanksgiving though the gratulatory part be expressed onely but however it is not improper to say she prayed when she praised God for this is a part of prayer Prayer being if generally defined a holy expression of our minds to God either by way of desiring any thing from him or by returning him thanks and giving him the glory of what he hath done 1. Tim. 2.1 I exhort therefore that first of all supplication prayers intercessions and giving of thanks be made for all men Col. 4.2 Continue in prayer and watch in the same with thanksgiving CHAP. II. Vers 1. MY heart rejoyceth in the Lord mine horn is exalted in the Lord c. In this song of Hannahs her drift is to set forth the praises of God by way of testifying her thankfulnesse for the great mercy he had shown to her in her sonne Samuel yet she doth not onely insist upon this particular but takes occasion from thence to set forth his infinite holinesse and wisdome and power and speaks of the marvellous works of his providence which he dayly doth in the world and of the manifold benefits both temporall and spirituall and eternall which he is alwayes ready to impart to his Church and people Indeed in the first words of the song she begins with that which God at present had done for her wherein we must note first that though she did doubtlesse rejoyce much in the child that God had given her yet the chief thing that cheared her heart was that the Lord by granting her request in giving her a sonne had discovered his love to her and the precious account that he made of her and therefore when she comes to set forth the ground of her joy she insists altogether upon her interest in God and his favour to her My heart rejoyceth in the Lord mine horn is exalted in the Lord secondly that by exalting her horn is meant the advancing of her power and glorie and the cheerfulnesse and joy of her spirit the metaphor is taken either from horn beasts whose power and beautie is chiefly in their horns and who being lustie and full of spirit do the more advance and lift up their horns as they go up and down or else from captains and souldiers who were wont in those times
cheers them up again by the promises of mercy and the sweet comforts of his spirit yet thirdly I conceive they may be best understood of the desperate dangers the grievous and heavy afflictions whereinto the Lord many times brings men and yet afterwards raiseth them up again when men by sicknesse or any other dismall calamity are brought to desperate extremities of danger heart-breaking sorrows and miseries out of which there seems to be no hope of recovery they are said in the Scripture to be as dead men and to be brought to the brink of the grave there is but a step between me and death saith David chap. 20.3 For thy sake are we killed all the day long saith the Apostle Rom. 8.36 and so also when the Lord delivereth them from these dangers and miseries they are said to be revived and raised up from the grave Hos 6.2 After two dayes will he revive us in the third day will he raise us up and we shall live in his sight Esa 26.19 Thy dead men shall live together with my dead body shall they arise awake and sing ye that dwell in the dust c. And thus Hannah here speaks of the strange changes and alterations which God makes amongst men The Lord killeth and maketh alive he bringeth down to the grave and bringeth up because first men will not be humbled many times till they be brought to such depths of miserie and secondly men are most affected with Gods goodnesse when they have given themselves for lost and are then raised up again thirdly the Lords power is most magnified when men are restored from such inextricable miseries therefore usually the Lord doth thus kill men when he means nothing lesse then that they should be lost but within a while revives them again and puts them into a better estate and condition then they were in before Vers 8. For the pillars of the earth are the Lords and he hath set the world upon them That is the whole earth is the Lords even to the centre and foundation thereof upon which the Lord hath settled and built up the whole frame of the world as it were upon pillars The earth hangs we know in the midst of the aire having nothing to support it but the mighty power command of God but because it stands firm and fast as if it were supported with pillars hence is this expression The pillars of the earth are the Lords c. and this clause is added to shew that it is no wonder that God should thus turn things upside down in the government of the world as is expressed in the foregoing verse since he that thus made the world at the first must needs be of power to do what he will may well also take libertie to do what seems good in his own eyes for with his own why should he not do what himself pleaseth Vers 9. He will keep the feet of his saints and the wicked shall be silent in darknesse By keeping the feet of his saints is meant the Lords preserving them from all dangers bodyly and spirituall and that especially by the inward guidance of his spirit and as for the second clause the wicked shall be silent in darknesse this may be understood either of the great calamities that shall fall upon them Eccles 5.17 All his dayes also he eateth in darknesse and he hath much sorrow and wrath with his sicknesse Zeph. 1.15 That day is a day of wrath a day of trouble and distresse a day of wastnesse and desolation a day of darknesse and gloominesse a day of clouds and thick darknesse wherein Hannah foretells here that they should be silent that is even overwhelmed with confusion and astonishment not having any thing to say for themselves according to those expressions Matth. 22.12 And he said unto him friend how camest thou in hither not having a wedding garment and he was speechlesse Job 5.16 So the poore hath hope and iniquitie stoppeth her mouth and Jer. 8.14 Why do ye sit still assemble your selves and let us enter into the defenced cities and let us be silent there for the Lord our God hath put us to silence and given us waters of gall to drink because we have sinned against the Lord or else of their being cut off from the land of the living for such are said to dwell in silence Psal 94.17 Vnlesse the Lord had been my help my soul had almost dwelt in silence and in darknesse Job 10.21 22. Before I go whence I shall not return even to the land of darknesse and the shadow of death and especially the wicked whose souls are cast into outer darknesse Matth. 8.12 But the children of the kingdome shall be cast into outer darknesse there shall be weeping and gnashing of teeth For by strength shall no man prevail That is by their own strength This is added as a reason of both the foregoing clauses the Lord will keep the feet of his saints for should not the Lord keep them they could never preserve themselves by their own strength and the wicked shall be silent in darknesse for if the Lord undertakes to punish them they cannot by their strength secure themselves the weak and strong are both alike to him he can pull down the mightiest as well as the meanest Vers 10. The adversaries of the Lord shall be broken in pieces out of heaven shall he thunder upon them This last clause being a branch of the propheticall part of Hannahs song may have reference to that particular judgement upon the enemies of Gods people in the time of her sonne Samuels government 1. Sam. 7.10 The Lord thundred with a great thunder on that day upon the Philistines discomfited them they were smitten before Israel or that 1. Sam. 12.18 So Samuel called unto the Lord and the Lord sent thunder and rain that day all the people greatly feared the Lord Samuel Yet withall it may be meant generally of the Lords pouring down vengeance from heaven upon his adversaries for we see 2. Sam. 22.14 15. David saith The Lord thundred from heaven and the most high uttered his voice and he sent out arrows and scattered them lightning and discomfited them c. And yet we reade not of any such storm of thunder and lightning that ever fell upon the enemies of David because God had many times destroyed his enemies by thunder from heaven it grew to be as it seems a proverbiall speech to say that the Lord would thunder upon them when they meant that the Lord would terribly destroy them The Lord shall judge the ends of the earth c. This is a prophecie concerning the exaltation kingdome of Christ the Messiah and indeed it is the first place in the old Testament where Christ is mentioned under the name of the Messiah the anointed The Lord shall judge the ends of the earth he shall give strength unto his king exalt the horn of his anointed
that is the Lord shall rule the whole world and at the last day he shall judge all the inhabitants of the earth yea and that by the Messiah the Lord Christ his anointed King who though at first he shall live in a low and mean estate and condition yet when he hath finished the work of mans redemption he shall then be exalted above all principalities and powers and shall sit down at the right hand of his father all power shall be given him both in heaven and in earth he shall gather in his elect people among all nations govern them by his word and spirit and destroy all his and their enemies Thus I say it is generally thought by Interpreters that these words are a prophecie concerning Christ the Lords anointed yet in regard the kingdome afterward established amongst the Jews was a figure of the kingdome of Christ it may also be well understood of that Vers 11. And the child did minister unto the Lord before Eli the Priest This is repeated again vers 18. where it is also added that in his ministring before the Lord he was girded with a linen Ephod It is expressely said in the former chapter vers 24. that Samuel was carried by his parents to the Tabernacle and left there so soon as even he was weaned But we cannot possibly think that there was any service of the Tabernacle that at those years Samuel was able to do and therefore the meaning of this clause is onely that afterwards even whilest he was yet but a child de did such service in the Tabernacle as according to his years and strength he was capable of doing The Levites indeed did not enter upon the service of the Tabernacle till they were twentie five years old Levit. 8.24 But now Samuels case was extraordinary because by the speciall vow of a Nazarite he was even from his tender years consecrated to the service of the Lord and therefore we see even in his childhood he did wait upon the service of the Tabernacle to wit in such services as still by degrees he grew able to do as happely in locking and unlocking the doores of the Tabernacle in laying up and fetching out the vestments of the Priests and such like for that it was some ministerie in the Tabernacle that he was employed in is evident because vers 18. it is said that he wore a linen Ephod which was an holy garment in the doing of it We find not indeed in the law of Moses that there was any such linen Ephods appointed for the Levites but for the inferiour Priests onely the sonnes of Aaron Exod. 39.27 And they made coats of fine linen of woven work for Aaron and for his sonnes either therefore afterwards when the Tabernacle came to be settled in the land of Canaan it was ordered and that by divine authoritie that the Levites also should wear such linen Ephods when they attended upon the service of the Tabernacle or else Samuel was by speciall dispensation because of the Nazarites vow or some other reason appointed to wear this holy vestment which yet seems not so probable because it appears that this linen Ephod was so commonly worn by all that were employed in holy services that even David also when he danced before the Ark 2. Sam. 6.14 was girded with a linen Ephod However hereby I say it is clear that Samutl in his childhood and youth did attend upon the service of the Tabernacle in such services as he could then discharge and that before Eli the Priest that is according as he was ordered and directed by Eli who undertook the training of him up and upon whom he chiefly attended in the service he did Vers 12. Now the sonnes of Eli were sonnes of Belial they knew not the Lord. This is meant of the effectuall knowledge of faith so they knew not the Lord they had no lively knowledge nor apprehension of God They that have a floating knowledge in their brains of those things which they believe not in their hearts may be well said not to know that which by a speculative knowledge they understand well enough and so they that understand well enough those things which God hath revealed concerning himself either by his word or works if this their knowledge be not accompanied with faith and the fear of God and so though they know God yet they do not glorifie him as God Rom. 1.21 these men do not indeed know God they may say they know him but their own works may confute them for if they did indeed know him they would fear him and honour him as God They professe that they know God saith the Apostle concerning such men as these Tit. 1.16 but in their works they denie him being abominable and disobedient and unto every good work reprobate He that saith I know him saith S. John 1. John 2.4 and keepeth not his commandments is a liar and the truth is not in him and thus it is said here of the sonnes of Eli that they knew not the Lord Though they were Priests whose office it was to teach and instruct the people in the knowledge of God yet because they were wicked ungodly wretches sonnes of Belial concerning which expression see the note Deut 13.13 therefore they are said not to have known the Lord as upon the same ground the Prophet Hosea complained of the people of God in his time that there was no knowledge of God in the land Hos 4.1 And this is here inserted concerning the sonnes of Eli to intimate both the faith of Samuels parents in leaving him and also the singular grace of God in preserving him pure and incorrupt where there was such danger of infection by reason of these sonnes of Belial with whom he was to live Vers 13. The Priests servant came whilest the flesh was in seething with a flesh-hook of three teeth in his hand c. Concerning this flesh-hook see Exod. 27.3 The sinne of these sonnes of Eli here set forth was this first that not content with the breast and shoulder which onely were the Priests portion of the peace-offerings Levit. 7.31 32 33 34. they used to take out of that which was seething for the sacrifices as their customarie fees not having any Law of God for it all that their flesh-hook could take out and it is said that this they did not now and then but alwayes vers 14. So they did in Shiloh unto all the Israelites that came thither Again sometimes they would have this their overplus customarie portion before the flesh was seething that they might rost it yea before the fat was burnt directly against that Law Levit. 7.31 And the Priest shall burn the fat upon the altar but the breast shall be Aarons and his sonnes yea and perhaps before the fat was taken off which may be the reason why vers 29. they are said to have made themselves fat with the chiefest of the offerings Vers 18. But Samuel ministred before the Lord
thine arm c. That is I will make both thee and thy familie weak and ignoble for the cutting off the arm signifieth the taking away from them the strength and dignitie of their familie Zech. 11.17 Wo to the idol-shepherd that leaveth the flock the sword shall be upon his arm and upon his right eye his arm shall be clean dried up and his right eye shall be utterly darkned and this was done first by cutting off him and his two sonnes chap. 4. secondly by cutting off his posteritie in the flower of their age which was no doubt partly accomplished by that bloudie execution that was done upon Abimelech and eightie five of the Priests of his familie chap. 22.16 18 19. And the King said Thou shalt surely die Ahimelech thou and all thy fathers house And the King said to Doeg Turn thou and fall upon the Priests And Doeg the Edomite turned and he fell upon the Priests and slew on that day fourescore and five persons that did wear a linen Ephod And Nob the citie of the Priests smote he with the edge of the sword both men and women children and sucklings c. and thirdly by removing the dignitie of the high Priesthood from Elies familie which was descended from Ithamar unto Zadok the faithfull Priest spoken of vers 35. of the stock of Eleazar which was done at least eightie years after this in the dayes of Solomon 1. Kings 2.27 So Solomon thrust out Abiathar from being Priest unto the Lord that he might fulfill the word of the Lord which he spake concerning the house of Eli in Shiloh Vers 32. And thou shalt see an enemie in my habitation in all the wealth which God shall give Israel This may be meant of Eli his seeing the time when the Philistines should enter the land of Israel the place which God had chosen to dwell in amongst his people and spoil them of their wealth and take away the Ark of God c. especially if we reade this clause as it is in the margin And thou shalt see the affliction of the Tabernacle for all the wealth which God would have given Israel But rather I conceive that the meaning is that Eli should see these things to wit in his posteritie for it is usuall in the Scripture to speak that of the father which shall be accomplished in his posteritie long after as Gen. 27.29 Let people serve thee and nations bow down to thee be Lord over thy brethren and let thy mothers sonnes bow down to thee cursed be every one that curseth thee and blessed be he that blesseth thee 2. Sam. 7.16 And thine house and thy Kingdome shall be established for ever before thee thy throne shall be established for ever Thou shalt see saith the Lord an enemie to wit Zadok and his posteritie whom Elies children should envie and maligne as an enemie because the high priesthood was taken from their familie and conferred upon them in my habitation that is in the temple executing the high Priests place and that in all the wealth which God shall give Israel that is in those dayes when Israel shall flourish most in wealth and glorie and when consequently the high priesthood shall be most desirable to wit in the dayes of Solomon for this last clause is added to implie the time when this should come to passe which is here threatned Vers 33. And the man of thine whom I shall not cut off from mine altar shall be to consume thine eyes and to grieve thine heart That is those of thy posteritie that shall not be cut off shall live miserably pining away with grief and vexation of heart because they shall see the adversarie familie enjoy their honour for still that which is said of Elies eyes and heart is meant of the eyes and heart of his posteritie Vers 34. And this shall be a signe unto thee that shall come upon thy two sonnes c. That is though many of these things which I have threatned against thy familie shall not come to passe in thy time yet by this signe which I now foretell thee to wit the slaying of thy two sonnes Hophni and Phinehas on one day thou mayest be assured concerning those things and that because as truly as thou shalt see this accomplished so truly shall all the rest come to passe too in their severall seasons Vers 35. And I will raise me up a faithfull Priest that shall do according to that which is in mine heart c. To wit Zadok of the familie of Eleazar who did faithfully cleave to Solomon whom the Lord had appointed to succeed David in the throne when Abiathar who was of the posteritie of Eli conspired with Adonijah against David and against Solomon 1. Kings 1.7 8. whereupon it was that he was afterwards deposed by Solomon from being high Priest and Zadok was made high Priest in his stead 1. Kings 2.27 Now concerning this Zadok there is a promise here made I will build him a sure house and he shall walk before mine anointed for ever Where first by building him a sure house is meant the multiplying of his familie together with the prosperitie they should enjoy in every respect and more particularly the establishing of his offspring in the priesthood and settling of the high Priests place upon them for thus we find this phrase of building men a house used elsewhere as Deut. 25.9 So shall it be done unto that man that will not build up his brothers house and Exod. 1.21 And it came to passe because the midwives feared God that he made them houses and 2. Sam. 7. where that which the Lord said to David concerning Solomon vers 13. I will establish the throne of his kingdome for ever is thus afterwards repeated by David vers 27. For thou O Lord of hosts God of Israel hast revealed to thy servant saying I will build thee an house And indeed we find accordingly that the high priesthood was continued in the line and posteritie of Zadok unto the time of the Babylonian captivitie Ezek. 44.15 But the Priests the Levites the sonnes of Zadok that kept the charge of my Sanctuary when the children of Israel went astray from me they shall come near to me to minister unto me c. and so Zadok being of the posteritie of Phinehas the sonne of Eleazar that promise was made good which the Lord made to Phinehas Num. 25.13 He shall have it and his seed after him even the covenant of an everlasting priesthood and secondly by his walking before the Lords anointed for ever is meant that Zadok and his posteritie should perform such services as belonged to the high Priest for Solomon and his successours by enquiring of the Lord for them by offering sacrifices for them yea and by giving them counsel and advice upon every occasion c. yet some conceive too that this last clause must also be referred to Christ the Lords anointed of whom both Solomon and his successours were
types and who was at his coming to abolish the Leviticall priesthood Vers 36. Every one that is left in thy house shall come and crouch to him for a piece of silver c. That is those of thy posteritie that shall not be cut off shall come and bow and crouch before the posteritie of Zadok to beg some relief and to sue that they may be employed though it were but in some of the meanest services of the Temple onely that they may have bread wherewith to sustain themselves and indeed if we yield what is most probable to wit that the Priests were many times degraded for their evil deeds and turned out of their office it needs not seem strange that many of Elies posteritie should fall into such extreme povertie and miserie Some conceive that we have some footsteps of this curse in that which is said of the Priests that were not of Zadoks posteritie Ezek. 44.13 14. And they shall not come near unto me to do the office of a Priest unto me nor to come near to any of my holy things in the most holy place but they shall bear their shame and their abominations which they have committed But I will make them keepers of the charge of the house for all the service thereof and for all that shall be done therein CHAP. III. Vers 1. ANd the child Samuel ministred unto the Lord before Eli See the note chap. 2.11 Vers 3. And the word of the Lord was precious in those dayes c. That is rare for so this word is used elsewhere Esa 13.12 I will make a man more precious then fine gold and so it is explained here in the following clause The word of the Lord was precious in those dayes there was no open vision That is there was not a known Prophet in those dayes there was not a man openly known to whom the Lord appeared in visions as afterwards he did to his Prophets or whom the Lord did send forth among the people with a word of prophecie in his mouth Now this is thus expressed partly to shew how the Lord hereby punished the profanenesse of these times many of the Priests were grown in these dayes desperately wicked and by their means the worship of God grew into contempt for men abhorred the offerings of the Lord chap. 2.17 and so by degrees idolatrie and all other sinnes grew rife amongst them as is evident by the reformation following immediately after this when Samuel came to be their Judge chap. 7.3 4. Now hereupon as these words implie the Lord hid himself in a great measure from his people and did not reveal his will by his Prophets to them as at other times according to that which is threatned Amos 8.11 I will send a famine in the land not a famine of bread nor a thirst for water but of hearing the words of the Lord and that complaint of the Church Psal 74.9 We see not our signes there is no more any Prophet c. and then again it is expressed partly for the honour of Samuel by and in whom the Lord was pleased to reestablish in his Church this propheticall office whence it is that often in the Scripture Samuel is mentioned as the first of the Prophets as 2. Chron. 35.18 And there was no Passeover like to that kept in Israel from the dayes of Samuel the Prophet and Acts 3.24 Yea and all the Prophets from Samuel and those that follow after as many as have spoken have likewise foretold of these dayes and so also Heb. 11.32 Vers 2. And it came to passe at that time when Eli was laid down in his place c. Here the time is set down when the Lord appeared first to Samuel first more generally that it was in those dayes when the word of the Lord was so precious so rare for to this in the words immediately foregoing I conceive this clause may best be referred And it came to passe at that time though indeed others referre it to that which is related in the foregoing chapter vers 27. concerning a message that was brought unto Eli by a man of God that was sent unto him to wit that at that time when the aforesaid Prophet had spoke unto Eli then also the Lord appeared to Samuel and told him of the judgements that should fall upon Eli and his house and then secondly more particularly as first that it was in the night when Eli was laid down in his place that is when he was gone to bed and laid down to his rest to wit in some lodging of the house wherein the Tabernacle was kept of which see the note before chap. 19. and secondly that it was towards morning vers 3. ere the lamp of God went out in the temple of the Lord where the Ark of God was that is before the lamps that were in the golden candlestick in the Tabernacle were gone out the oyl being wasted for in the evening the lamps were lighted and so burnt all night till they went out in the morning concerning which see the note Exod. 30.7 whence it is said 2. Chron. 13.11 that the lamps of the golden candlestick were to burn every evening as for that clause vers 2. concerning the dimnesse of Elies eyes when Eli was laid down in his place and his eyes began to wax dim that he could not see that is inserted either to implie also the time when the Lord appeared to Samuel namely that it was when Eli was now grown very old insomuch that he began to be blind with age or else rather to implie beforehand the reason why Samuel supposing that Eli had called him when the Lord spake to him was so ready even in the night time to run to him namely because Eli could not see and therefore often wanted help in regard whereof Samuel who now in his young years attended upon Eli was wont to rise and go to him if he heard him call though it were at midnight Vers 7. Now Samuel did not yet know the Lord c. That is he was not yet acquainted with Gods manner of revealing himself to his Prophets by visions Vers 8. And Eli perceived that the Lord had called the child By this we may perceive the reason why the Lord suffered Samuel so often to mistake the voice that he heard and run to Eli to wit that Eli might certainly be assured when he heard Gods message from him that indeed the Lord had appeared to him Vers 10. And the Lord came and stood and called c. This proves not that God appeared in a visible shape rather it is a speech of God after the manner of men yet happely withall to implie either that whereas before the voice he heard was as of one afarre off now it was as of one that stood near by him or else that whereas before the Lord onely called him now he did not onely call him but also proceeded to make known what he had to say to him
but also of other things revealed to him by the Lord at other times in regard whereof that is added which follows in the next verse the Lord appeared again in Shiloh to wit to Samuel Vers 21. For the Lord revealed himself to Samuel in Shiloh by the word of the Lord. That is by Christ the word of his Father or by revealing his will and word unto him which afterwards was to be delivered by him to others to wit by propheticall revelation and not by any corporall or visible apparition CHAP. IV. Vers 1. ANd the word of Samuel came to all Israel Or came to passe the meaning is that Samuel as a Prophet made known the word of the Lord as to Eli before so afterwards to all Israel reproving them for their sinnes and telling them beforehand the judgements that would fall upon them if they did not repent All which did accordingly come upon them Now Israel went against the Philistines to battel c. Who began now again to invade the land of Israel It may seem that all the fourtie years of Elies judging Israel they had been quiet happely because they had been so exceedingly weakned by the slaughter which Samson made so often among them especially at his death where no doubt most of their princes and lords were slain Judg. 16.30 And Samson said Let me die with the Philistines and he bowed himself with all his might and the house fell upon the lords and upon all the people that were therein so the dead which he slew at his death were mo then they which he slew in his life But now they began again to quarrell with the Israelites and that no doubt not without the secret counsell of God who intended to punish hereby both the Priests and people of Israel and hereupon it was that the Philistines being entred upon the land of Israel the Israelites were gathered together to fight with them now the camp of the Israelites was besides Eben-ezer that is a place where afterward a stone was erected that was called Eben-ezer the occasion whereof we may see chap. 7.11 12. and the camp of the Philistines was in Aphek a citie in the tribe of Judah which bordered upon the land of the Philistines see Josh 15.53 Vers 3. Wherefore hath the Lord smitten us to day before the Philistines Let us fetch the Ark c. Though idolatrie and many other grosse sinnes were at this time rife amongst the Israelites They provoked him to anger with their high places and moved him to jealousie with their graven images saith the Psalmist concerning these very times Psal 78.58 yet so blind and stupid they were that because they were the seed of Abraham and the people of God they wondered why God should take the uncircumcised Philistines part against them never minding or mentioning their own wickednesse which had provoked the Lord to bring these miseries upon them Wherefore say they hath the Lord smitten us to day before the Philistines and vainly they thought to mend all for the future by fetching the Ark of God to be amongst them Let us say they fetch the Ark of the covenant of the Lord out of Shiloh unto us that when it cometh among us it may save us out of the hand of our enemies Now however they were moved no doubt to take this course first because the Ark was the signe of Gods presence amongst them whence it is said vers 4. that the people sent to Shiloh that they might bring from thence the Ark of the covenant of the Lord of hosts which dwelleth between the Cherubims and secondly because the Israelites in former times had prevailed mightily against their enemies when the Ark was amongst them as when they vanquished the Midianites Num. 31.6 and at the sacking of Jericho when the walls of the citie fell down before them Josh 6.4 5. and on the other side when the Ark was not with them they had gone by the worst as when they went out to fight against the Canaanites Num. 14.44 45. They presumed to go up unto the hill top nevertheles the Ark of the covenant of the Lord and Moses departed not out of the camp Then the Amalekites came down and the Canaanites which dwelt in that hill and smote them and discomfited them even to Hormah and therefore it seems afterwards to have been an usuall custome to carrie forth the Ark into the field with them for Saul had it with him when he was in arms against the Philistines chap. 14.18 Saul said unto Ahiah Bring hither the Ark of God for the Ark of God was at that time with the children of Israel and Joab as some think had it with him when he went out against the Ammonites the Ark and Israel and Judah abide in tents said Uriab 2. Sam. 11.11 yet because at present they did merely rest upon the outward signe and did not repent them of their sinnes whereby they had forfeited their interest in God nor seek to make their peace with God as they ought to have done therefore their confidence in the Ark was groundlesse and vain and the signe of Gods presence became ineffectuall amongst them And doubtlesse there was a secret overruling hand of God in this their sudden resolution to fetch the Ark into the camp whereby he made way to the delivering up the Ark into the power of the enemie and to the death of the two sonnes of Eli who coming along with the Ark were slain by the Philistines Vers 4. And the two sonnes of Eli Hophni and Phinehas were there with the Ark of the covenant of God To wit either to carrie it as Num. 4.15 or at least to attend it Vers 7. And the Philistines were afraid for they said God is come into the camp This happely the Philistines spake as thinking the Ark to be some representation of the God of the Israelites and having the same opinion of it as they had of their own idols at least they conceived that there was some divine power that went along with the Ark where it went which was the reason why they were stricken with such astonishment and fear And they said Wo unto us for there hath not been such a thing heretofore That is in former conflicts we have had with them they used not to bring their Ark into the camp even by this unwonted shout of the Israelites we may see how much greater their hope and confidence is now then it hath been formerly Vers 8. These are the Gods that smote the Egyptians with all the plagues in the wildernesse In the former part of this clause it is manifest that the Philistines speak of those divers great plagues wherewith the Lord smote both Pharaoh and his people in Egypt thereby forcing them to let his people go but these words in the wildernesse are added in the close because in the overthrow of the Egyptians in the red sea which joyned to the desert of Etham Exod. 13.20 there was a
for it is expressely said in that very place vers 2. that the city out of which the Ark was then fetched was Baal of Judah which was Kirjath-jearim as is before noted Josh 15.9 and the city Gibeah was in the tribe of Benjamin Josh 18.28 Judg. 19.14 The third particular here related is that having carried the Ark into the â—oâ—se of Abinadab in the hill they sanctified Eleazar his sonne to keep the Ark of the Lord that is they chose him to be set apart to this holy imployment even to give continuall attendance upon the Ark that he might keep others from coming near to pollute or defile it and to that end they caused him to fit and prepare himself in all holy manner for this sacred charge under which the washing of his garments with water and such other ceremonies of legall purifying may be comprehended as we see Exod. 19.10 And the Lord said unto Moses Go unto the people and sanctifie them to day and to morrow and let them wash their clothes But may some say when the Israelites had gotten the Ark again out of the land of the Philistines why did they not carry it back to the Tabernacle in Shiloh I answer at first the terrour of the men of Bethshemesh might be the cause that it was presently removed to Kirjath-jearim a city near unto Bethshemesh yet because the Ark stayed there so long it is most probable that either it was at first removed thither or at least afterward continued there not without the consent of Samuel their Judge and the other Elders of Israel yea happely not without expresse direction from the Lord and that because Shiloh was destroyed when the Ark was taken by the Philistines or else rather because the Lord would still shew his indignation against the former wickednesse of that place by not suffering the Ark to be carried thither again Vers 2. And it came to passe while the Ark abode in Kirjath-jearim that the time was long for it was twenty years c. This is not meant of the whole term of the Arks remaining in Kirjath-jearim for between the death of Eli presently after which the Ark was brought to this place and the beginning of Davids reigne when it was first removed thence 2. Sam. 6.2 3. there must needs be fourty years allowed for the government of Saul and Samuel Act. 13.21 all which time the Ark continued in Kirjath-jearim unlesse when it was for a while onely carried forth into the camp in the warre against the Philistines chap. 14.18 And Saul said unto Ahiah Bring hither the Ark of God for the Ark of God was at that time with the children of Israel The meaning therefore of this clause is onely thus that twenty years were expired ere the people by the exhortations of Samuel or by the troubles that God brought upon them could be wonne to that solemne conversion related in the following verses concerning which it is said here in the last clause of this verse that all the house of Israel lamented after the Lord that is they were brought to bethink themselves of their sinnes and began with all humiliation and sorrow to seek the recovery of Gods love and favour and that no doubt because of the heavy oppression of the Philistines for it seems that ever since the taking of the Ark they had kept many of Israels cities in their hands and many wayes tyrannized over them as is evident vers 7. The Lords of the Philistines went up against Israel and when the children of Israel heard it they were afraid of the Philistines And vers 14. The cities which the Philistines had taken from Israel were restored to Israel c. Vers 3 And Samuel spake unto all the house of Israel c. That is to the Elders of Israel resorting to him from all places or to the people as he went about in his circuit Put away the strange gods and Ashtaroth from among you and prepare your hearts unto the Lord and serve him onely That is Content not your selves with the outward act of removing your strange gods but labour to bring your hearts into a fit temper for God purified by faith humbled with the sight and detestation of your sinnes and settled in a full purpose of amendment of life Concerning Ashtaroth see the Note Judges 2.13 Vers 5. And Samuel said Gather all Israel to Mizpeh and I will pray for you unto the Lord. Of Mizpeh see Judges 20.1 Thither the people are at present appointed to gather themselves 1. That they might there in a publick and solemn manner renew their Covenant with God and pray unto him for pardon and favour and 2. That they might there consult about means both for reforming of publick abuses and for making warre against the Philistines Vers 6. And they gathered together to Mizpeh and drew water and poured it out before the Lord and fasted on that day c. What this pouring forth of water before the Lord was and to what end it was done it is hard to say Many Expositours understand it merely of drawing and pouring forth water to wit as a kind of sacrifice or rather as a sacred Ceremony whereby they desired to signifie either First That they wished that those that should return to their idolatry again might utterly perish without hope of recovery as that water that was poured forth that could not be gathered up again according to that of the widdow of Tekoah 2. Sam. 14.14 We must needs die and are as water spilt upon the ground which cannot be gathered up again or Secondly That they did utterly renounce and cast away their idolatry even as that water was wholly poured forth out of their vessels not the least drop remaining behind and were resolved never more to take up their superstitious practises again no more then they would think of taking up that water again which they had so poured forth or Thirdly That they hoped that as the water being poured forth was streight gone out of sight and was not to be seen so the very remembrance of their sinnes should be blotted out before the Lord should be as it were perfectly washed away or Fourthly That in their confessions and prayers that day they did sincerely poure out their hearts to God even as that water was poured forth Thus I say many Expositours understand this to have been done according to the letter of the words and that it is said to be done before the Lord because it was done where they were met together in a way of religion to fast and pray before the Lord and where happely they had for the time the Ark of God amongst them But yet because we find no such ceremony any where enjoyned by Gods Law nor at any other time practised by Gods people others do I think upon better grounds conceive otherwise of these words For some hold that it is a figurative and hyperbolicall expression of their great lamentation and weeping to wit
that they poured forth whole streams of tears before the Lord drawn from the inward fountain of a broken heart and so paralell it with those expressions of Jeremy Jer. 9.1 Oh that my head were waters and mine eyes a fountain of tears that I might weep day and night c. of Job Job 16.20 Mine eye poureth out tears unto God and so also of David Psal 6.6 All the night make I my bed swimme I water my couch with tears and Psal 42.3 My tears have been my meat day and night And again others conceive that it is meant of their drawing and pouring forth water for the use of their legall purifying which was frequently used in those times as a signe that they acknowledged their own filthinesse and expected to be cleansed by the bloud and spirit of Christ And indeed this last best agreeth with the letter of the Text. Vers 9. And Samuel took a sucking lambe and offered it for a burnt-offering c. If Samuel offered this himself and not by the hands of the priests it was by extraordinary dispensation in regard he was a prophet for so we see also Elijah did 1. Kings 18.31 c. The like we must judge also concerning the place wherein this sacrifice was offered at least if the Ark were not at present in Mizpeh Vers 10. But the Lord thundred with a great thunder on that day upon the Philistines This was according to Hannahs prophecy chap. 2.10 But yet the Israelites were fighting not idly looking on when the Lord thundred upon them as is evident in the next clause and they were smitten before Israel No doubt in the best manner they were able they set themselves in battel array against the Philistines yea and when the Philistines were discomfited it seems the rest that staid in Mizpeh came out too as seems to be expressed in the following verse Vers 12. Then Samuel took a stone and set it between Mizpeh and Shen and called the name of it Eben-ezer c. This shews that this glorious victory was gotten in the very same place where before the ark was taken and the Israelites vanquished chap. 4. verse 1. Now Israel went out against the Philistines to battel and pitched beside Eben-ezer Vers 13. So the Philistines were subdued and they came no more into the coast of Israel c. It may be questioned how these words must be understood that the Philistines came no more into the coast of Israel and that first Because it is evident that the Philistines did often after this invade the land of Israel as is clear chap. 17.1 and 31.1 many other places Yea and secondly It was not long after this ere they did enter the land and that with a mighty army For in the beginning of Sauls reign chap. 13.1 5. which was not long after this the Philistines gathered themselves together to fight with Israel thirty thousand charets and six thousand horsemen and people as the sand which is on the sea-shore in multitude and they came and pitched in Michmash c. and thirdly The very following words here and the hand of the Lord was against the Philistines all the dayes of Samuel seem clearly to imply that after this even in Samuels dayes there were many conflicts between the Philistines and the Israelites wherein the Israelites still prevailed against them But for the resolving of this doubt we must know that the meaning of these words And they came no more into the coast of Israel is that they did no more at that time rally their scattered troops together and come back again into the land of Israel to revenge their former defeat or else that they came no more into the land whilst Samuel governed Israel alone and indeed this is the utmost extent that can be given to these words for after Saul was chosen to be their King it is evident that the Philistines did often with their armies enter the land Vers 14. And the cities which the Philistines had taken from Israel were restored to Israel from Ekron even unto Gath c. It is plain by many places that in the beginning of Sauls reigne the Philistines had garrisons in severall places of the land of Israel for so we reade chap. 10.5 Thou shalt come to the hill of God saith Samuel to Saul when he had newly anointed him King where is the garrison of the Philistines and again chap. 13.3 Jonathan smote the garrison of the Philistines that was in Geba and the like in other places either therefore the Philistines did again after this surprise some strong forts which they had now delivered up and did again place garrisons there or else though they now restored to Israel the cities they had formerly taken from them yet they still reserved some places of strength wherein they kept garrisons for the better awing of the Israelites that they might not break out against the Philistines And there was peace between Israel and the Amorites That is there was no warre between them By the Amorites here some conceive the Philistines are meant but it may also be meant of the remainder of the Canaanites who being terrified with this victory which the Israelites had gotten over the Philistines did hereupon also desist from troubling the Israelites for this is here set down as an effect of that victory Vers 15. And Samuel judged Israel all the dayes of his life For though Saul were anointed King in Samuels time and had the supreme power in his hand yet Samuel gave not over the government altogether but exercised the jurisdiction of a Judge or a kind of extraordinary power derived unto him from God as appears by many things he did after Saul was King as his killing of Agag chap. 15.32 33. Then said Samuel Bring you hither to me Agag the King of the Amalekites and Agag came unto him delicately And Agag said Surely the bitternes of death is past And Samuel said As thy sword hath made women childlesse so shall thy mother be childles among women And Samuel hewed Agag in pieces before the Lord in Gilgal And his anointing of David chap. 16.13 Then Samuel took the horn of oyle anointed him in the midst of his brethren and therefore are Saul Samuel joyned together chap. 11.7 And he took a yoke of oxen hewed them in pieces and sent throughout all the coasts of Israel by the hands of messengers saying Whosoever cometh not forth after Saul and after Samuel so shall it be done unto his oxen And the years of both their government are joyned together Act. 13.20 21. And after that he gave unto them Judges about the space of foure hundred and fifty years untill Samuel the prophet And afterward they desired a king and God gave unto them Saul the sonne of Cis a man of the tribe of Benjamin by the space of fourty years Vers 17. And there he built an altar unto the Lord. This he might do by an extraordinary Propheticall
servant answered Saul again and said Behold I have here at hand the fourth part of a shekel of silver that will I give to the man of God to tell us our way and besides we see that it was a constant custome in those dayes to go with a present to the Prophets 1. Kings 14.2 3. And Jeroboam said unto his wife Arise I pray thee and disguise thy self that thou be not known to be the wife of Jeroboam and get thee to Shiloh Behold there is Ahijah the Prophet which told me that I should be king over this people And take with thee ten loves and cracknels and a cruse of honey and go to him he shall tell thee what shall become of the child 2. Kings 4.42 And there came a man from Baal-shalisha and brought the man of God bread of the first-fruits twentie loaves of barley and full ears of corn in the husk thereof c. Vers 12. Behold he is before you make haste now for he came to day to the citie The citie they speak of was Ramah where Samuel dwelt as is evident by the servants words vers 6. And he said unto him Behold now there is in this citie a man of God and he is an honourable man c. how then do these young maidens say He came to day to the citie I answer either they intend onely his going forth out of his house into the citie or else that he was come out of that Ramah where his dwelling was into this where the feast was to be kept for here were two towns joyned in one whence it is called in the duall number Ramathaim chap. 1.1 or else that having been abroad about some employments he was this day returned to Ramah For there is a sacrifice of the people to day in the high place To wit a sacrifice of peace-offerings wherewith the offerers were wont to feast together with their friends and it may be Samuel had purposely appointed this sacrifice for the entertainment of the man that was to be anointed king and for the procuring of Gods favour in that great and weightie businesse for it is evident vers 15 16. that God had the day before told Samuel that he would this day send him a man out of the land of Benjamin whom he should anoint Captain over his people Israel But what was this high place where they offered their sacrifices were not the Israelites bound by the law onely to offer up sacrifices on the altar that was in the Tabernacle Deut. 12.4 5. Vnto the place which the Lord your God shall choose out of all your tribes to put his name there even unto his habitation shall ye seek and thither thou shalt come And thither ye shall bring your burnt-offerings and your sacrifices c. I answer Many Expositours hold that this was meant onely of the Temple and that till the Temple was built the people might lawfully offer their sacrifices in any other places but yet first because Jer. 7.12 Shiloh is called the place where God set his name at the first and secondly because it was to no end to have an altar in the Tabernacle if the people might set up altars and offer sacrifices where they listed themselves and thirdly because in the beginning of Solomons reigne before the Temple was built it is mentioned as the onely blemish of the Israelites in those flourishing times 1. Kings 3.2 Onely the people sacrificed in high places therefore many other Expositours hold that even before the Temple was built the people used to bring their sacrifices to the Tabernacle as afterwards to the Temple till the Ark was taken by the Philistines in the dayes of Eli but that afterwards the Tabernacle and Ark being still kept in severall places the people began to question whether they were then tied to bring their sacrifices to any of those places and so by degrees did at length offer their sacrifices in such places as they judged meetest for such services to wit upon hills and clifts which were therefore called high places Vers 15. Now the Lord had told Samuel in his eare a day before Saul came c. Before the story relates the meeting of Samuel and Saul this is here inserted that the day before Saul came the Lord had told Samuel in his eare that is by the secret instinct of his spirit that the next day he would send him a man out of the land of Benjamin whom he should anoint to be king of Israel first to intimate that this was the occasion of the sacrifice and feast which Samuel had appointed knowing that the man chosen of God to be their king was to come thither this day he had appointed this feast for his entertainment and secondly to shew that it was no wonder that Samuel should presently entertain Saul as the elect king of Israel because the Lord having told Samuel the day before that he would send him a man out of Benjamin the next day when this came to passe as God had told him this must needs be a notable means to strengthen Samuels faith Vers 16. And thou shalt anoint him to be captain over my people Israel that he may save my people out of the hand of the Philistines It seems the Philistines who had been quiet all Samuels time chap. 7.13 So the Philistines were subdued and they came no more into the coast of Israel and the hand of the Lord was against the Philistines all the dayes of Samuel began now again to raise warre against the Israelites having happely made an agreement to that purpose with the king of Ammon that the one should invade the land on one hand and the other on the other side for that the Ammonites did also invade the land at this time is evident chap. 12.12 And when ye saw that Nahash the king of the children of Ammon came against you ye said unto me Nay but a king shall reigne over us when the Lord your God was your king This made the people cry and their cry the Lord heard and taking pitty on them promised now to save them from the Philistines of whom it seems they were most afraid and that by the hand of Saul And indeed though the warre betwixt Saul and the Philistines continued all his dayes and at his death they prevailed much yet oftentimes he prevailed against them and so saved them from much of that oppression which otherwise the Philistines would have laid upon them wherein also observable it is that God intended mercy to them in that which they notwithstanding had sinned in desiring to wit the raising up of a king amongst them Vers 19. Go up before me unto the high place for ye shall eat with me to day and to morrow I will let thee go and tell thee all that is in thine heart Though Samuel knew that Sauls soveraignty would deprive him of that supreme dignity he had formerly enjoyed yet knowing it was Gods will that Saul should be king we
this dignity that God had conferred upon him but of a modest and humble spirit and therefore not prone to boast and brag of it as others would have been Secondly because he feared to provoke his uncle and others of his family and kindred to envy him for this honour to which God had designed him And thirdly because he remembred how carefull Samuel had been to anoint him in secret where no body should be present chap. 9.25 26 27. which was intimation enough to Saul not to discover this secret till God should himself openly make known his will herein Notwithstanding this prudence of Saul in concealing what had passed betwixt Samuel and him yet when he was publickly chosen certain sonnes of Belial did openly despise him vers 27. and what then would they have done had it been known that Samuel had beforehand anointed him would not this have been a fair pretence for them to have said that this had been plotted beforehand betwixt Samuel and him Vers 17. And Samuel called the people together unto the Lord to Mizpeh See the note upon Judges 20.1 Vers 18. Thus saith the Lord God of Israel I brought up Israel out of Egypt c. This recitall of the mercies which God had afforded the Israelites is premised for the aggravation of their present sinne in rejecting the government which God had established amongst them Vers 19. And ye have this day rejected your God c. That is by your desiring a king the businesse which this day you are come about And herein doth Samuel covertly strike at their willfull persisting in this their requiring a king Samuel had done what he could to beat them from it but they continued resolved that so they would have it whereupon it was that he had now called them together to discover by lots who it was that God had chosen and therefore Samuel useth these words Ye have this day rejected your God c. See the notes chap. 8.7 Now therefore present your selves before the Lord by your tribes and by your thousands That is your families Mich. 5.2 But thou Beth-leem Ephratah though thou be little among the thousands of Judah yet out of thee shall he come forth unto me that is to be ruler in Israel and this was done that by casting lots it might be discovered whom God had chosen to be their king Vers 22. Therefore they enquired of the Lord further if the man should yet come thither To wit either by Urim and Thummim in the high Preist or by desiring Samuel as a Prophet to enquire of the Lord for them And the Lord answered Behold he hath hid himself among the stuff That is among the publick carriages of the camp or among the baggage and implements of his own tent and this he did out of modesty as not deeming himself fit for so high an advancement or able to bear so great a burden especially the common-wealth of Israel being in such an unsettled and perillous condition as now it was Vers 25. Then Samuel told the people the manner of the kingdome c. That is both the duty of the king towards his subjects and the subjects toward their king and these were the fundamentall laws of the kingdome all which he wrote in a book as it follows in the next words and laid it up before the Lord that is before the Ark or in the Tabernacle and the reasons why this book vvas thus carefully laid up before the Lord we may well conceive were these First for the sure preservation of it Secondly to signifie that even these civill laws were the ordinance of God which men were bound to obey not onely for wrath but for conscience sake Rom. 13.2 5. And thirdly to intimate that God would take care of those laws to uphold and maintain them and to punish those that should vilifie and break them Vers 26. And there went with him a band of men whose hearts God had touched Though he was but a mean man to speak of and onely yet chosen and designed to the kingdome not inthroned for afterward he was solemnly confirmed and settled in the kingdome yet some were moved of God to think that it was fit they should attend upon him in his return home and accordingly there was a band of men who did voluntarily yeild him this service going along with him as a royall guard to attend and conduct him on the way Vers 27. But the children of Belial said How shall this man save us and they despised him and brought him no presents Because Saul was but a mean man to speak of therefore there was a company of proud dissolute lawlesse wretches that despised him as one altogether unfit to be king and unlikely to govern them and defend them from their enemies as a king should do and hence it was that they brought him no presents as it seems the rest of the people did to wit as a signe of their subjection and their acknowledging him to be their king for that was the custome of those times as is noted concerning Jehoshaphat 2. Chron. 17.5 The Lord established the kingdome in his hand and all Judah brought to Jehoshaphat presents whence it was also that when the wise men had found out Christ to whom they were directed by a starre as the king of the Jews they fell down and worshiped him Matt. 2.11 And when they had opened their treasures they presented unto him gifts gold and frankincense and myrrhe And indeed observable it is that though the Lord was highly displeased with the Israelites for desiring a king yet when he had once chosen Saul to be their king and conferred the royall dignity upon him those that despised him and would not submit to his government are for that branded to be children of Belial concerning which expression see the note Deut. 13.13 But he held his peace To avoid sedition and to winne them by lenity as considering that it was no wisdome to use severity being not yet settled in the kingdome CHAP. XI Vers 1. THen Nahash the Ammonite came up and encamped against Jabesh-Gilead A city without Jordan nigh unto the Ammonites This invasion was brewing against the Israelites before they desired a king and was in part the occasion of that their desire chap. 12.12 And when ye saw that Nahash the king of the children of Ammon came against you ye said unto me Nay but a king shall reigne over us when the Lord your God was your king But now happely it was the more hastened by Nahash the Ammonite because of the report which might be brought to him of the Israelites shaking off the government of Samuel and desiring a king to reigne over them and the division newly begun amongst them by reason of the discontent of some who would not acknowledge their new chosen king What they made the ground of their quarrell it is not expressed Like enough it was that old pretence which they stood upon Judg. 11.13 when
the mean time by concealing whereof they both provide for their own safetie that nothing might be presently attempted against them and make their enemies the more secure that Saul might come upon them unawares Vers 11. Saul put the people in three companies and they came into the midst of the host in the morning watch c. It seems Saul marched all night that by the morning watch he might come upon them and surprise them unawares And thus he raised the siege of Jabesh-gilead and freed them from that horrid cruelty which the enemy entended against them and how thankfull the inhabitants of this citie were to Saul for this great benefit they enjoyed by his means we may see chap. 31.11 12 13. And when the inhabitants of Jabesh-gilead heard of that which the Philistins had done to Saul All the valiant men arose and went all night and took the body of Saul and the bodies of his sonnes from the wall of Beth-shan and came to Jabesh and burnt them there And they took their bones and buried them under a tree and fasted seven dayes Vers 13. And Saul said There shall not a man be put to death this day for to day the Lord hath wrought salvation for Israel In this reason that Saul gave why he would not suffer any man to be put to death that day for to day the Lord hath wrought salvation in Israel two things may be implyed first that he would not have a day of so much joy and triumph stained with the least sorrow and mourning amongst any of the people and secondly that when God had shewn himself so good and gracious to his people he could not think it fit to be so rigid severe against those that had at first slighted him in his sovereignty However here again we see what a difference there was betwixt that which Saul was in his first government and that he was afterwards when the Spirit of the Lord was departed from him Now none more humble and gentle then he not a man should be put to death for him but afterwards in his dealing with David and the Priests of the Lord he was another man even bloud-thirsty cruell and implacable beyond measure Vers 14. Then said Samuel to the people Come and let us go to Gilgal and renew the kingdome there A city this was near hand adjoyning upon Jordan there Joshua renewed the covenant betwixt the Lord and his people Josh 5.9 and there Samuel now renewed the covenant concerning the kingdome betwixt Saul and the people Before he was chosen but this was as it were the solemnity of his inauguration and coronation and now it seems he was anointed in publick as before in private and therefore in the next chapter Samuel speaking to the people calls Saul severall times the Lords Anointed Vers 15. And there they made Saul king before the Lord in Gilgal and there they sacrificed c. It is evident therefore that here now Saul and Samuel sacrificed together in Gilgal whence we may certainly conclude that the charge which Samuel gave to Saul chap. 10.8 that he should stay for Samuel at Gilgal seven dayes till he came to offer sacrifice for him was not meant of Sauls immediate going to Gilgal but of his going thither when he should be in a strait and had not Samuel with him as is before noted in the exposition of that place CHAP. XII Vers 1. ANd Samuel said unto all Israel Behold I have hearkened unto your voice in all that ye said unto me c. Samuel presseth them now more closely and sharply then ever with their sinne in rejecting the government which God had established among them first because in this their jollity for that glorious victory which their new king had obtained against the Ammonites they were in danger to be puffed up with an opinion that God approved that which they had done and that they had not sinned in desiring a king secondly because having established Saul in the throne actually resigned the government into his hands he might now speak the more freely without giving the least ground of suspition that he was loth to give over the government and therefore condemned them for choosing a king Vers 2. And now behold the king walketh before you This is meant of Sauls being now settled in the supreme magistracy as a shepherd or captain to lead and govern the people and to be as a shield unto them to stand betwixt them and harms way the like phrase there is Numb 27.17 concerning which see the note there And I am old and gray-headed and behold my sonnes are with you To imply how good cause he had to be very well content in regard of himself that the burden of the government should be taken from his shoulders he wisheth them to remember that he was now grown aged I am saith he old and gray-headed and then he addes and behold my sonnes are with you that is they are amongst you as one of you they shall lay no claim to the government no more then I do so that this he saith either first the more to clear his integrity who was willing his sonnes should lay down the power of government as well as himself or secondly to intimate that if they could charge him for any wrong done his sonnes should make satisfaction or else to imply that of them they might be satisfied concerning his course of life and particularly whether he did any way incourage them in those wicked courses they ranne into chap. 8.3 Vers 3. Behold here I am witnesse against me before the Lord and before his anointed c. As if he should have said being now the power of government is transferred to another ye need not fear to speak your minds of me and therefore if ye can accuse me of any evil speak it freely And this protestation of his innocency he makes First that he might the more freely reprove them Secondly to manifest the greivousnesse of their sinne who had without any just cause rejected the government which God had erected among them And thirdly to propound this covertly as a pattern for their new chosen king to follow before whom all this was spoken witnesse against me before the Lord and before his Anointed Vers 7. Now therefore stand still that I may reason with you before the Lord of all the righteous acts of the Lord c. That is both mercies and punishmenâ—â— but cheifly I conceive this is meant of his mercies wherein the Lord approved his faithfulnesse in performing the covenant which he had made with them for these he presseth upon them to discover the hainousnesse of their sinne in rejecting his government who had so carefully protected them against all their enemies and so abundantly blessed them in every regard Vers 8. The Lord sent Moses and Aaron which brought forth your fathers out of Egypt and made them dwell in this place This making them to dwell in the land
of Canaan is ascribed to Moses and Aaron First because they led the people from Egypt through the wildernesse and brought them unto the land which God had promised them and secondly because Moses put them in possession of that part of the land which was without Jordan and substituted Joshua in his place who afterward gave them the possession of the rest of the land But the chief thing intended is to put them in mind of Gods mercy in giving them that land without whom neither Moses nor Aaron nor Joshua could have done it Vers 9. And when they forgat the Lord their God he sold them into the hand of Sisera c. Samuel here calls the rebellion of the Israelites against God a forgetting of the Lord because if men did indeed think upon God as they ought to do they would not dare so to transgresse his commandments and thence it is also that David saith of wicked men that God is not in all their thoughts Psal 10.4 Vers 11. And the Lord sent Jerubbaal and Bedan and Jephthah and Samuel c. Some conceive that Jair is here called Bedan and that to distinguish him from that former Jair of whom Moses speaks Numb 32.41 and indeed there is one Bedan a Manassite mentioned 1. Chron. 7.17 Others again think that this Bedan was some Judge of Israel that is not mentioned in the book of Judges But the more common and I think the more probable exposition is that Samson is here meant and that he is called Bedan because he was of the tribe of Dan for Bedan signifieth in Dan or of Dan and Bendan signifieth the sonne of Dan. As for Samuels speaking of himself as of a third person it is usuall in the Scripture as we see Gen. 4.23 And Lamech said unto his wives Adah and Zillah Hear my voice ye wives of Lamech hearken unto my speech for I have slain a man to my wounding and a young man to my hurt He particularly puts them in mind of Gods delivering them by him because the deliverance which God had given them by him was best known to them and best served to condemn them for rejecting in his dayes that government which God had settled among them and that in part for fear of their enemies Vers 14. Then shall both ye and also the king that reigneth over you continue following the Lord your God That is God will not destroy you but you shall still continue a peculiar people to the Lord shrouded under his conduct and protection Vers 17. Is it not wheat-harvest to-day I will call unto the Lord and he shall send thunder and rain In Palestina thunder and rain in wheat-harvest was most unusuall whence is that of Solomon Prov. 26.1 As snow in summer and as rain in harvest so honour is not seemly for a fool and that Amos 4.7 And also I have with-holden the rain from you when there were yet three moneths to the harvest and I caused it to rain upon one city and caused it not to rain upon another city Now the rather did the Lord convince them of their sinne by this miracle because hereby they might see their folly both in rejecting the Lord such a mighty protectour who was able by thunder to destroy their enemies as they had seen formerly chap. 7.10 and likewise in rejecting Samuel who could by his prayers fetch down thunder and rain from heaven Vers 18. And the Lord sent thunder and rain that day To wit in some very extraordinary manner in so much that the people were not onely fully convinced hereby that they had sinned in desiring a king but were also afraid that by this terrible tempest they should have been destroyed whence is that in the following verse Pray for thy servants unto the Lord thy God that we die not Vers 20. And Samuel said unto the people Fear not That is despair not of Gods goodnesse and mercy Vers 21. And turn ye not aside for then should ye go after vain things which cannot profit nor deliver Idols may be the vain things here principally meant as Deut. 32.21 They have moved me to jealousie with that which is not God they have provoked me to anger with their vanities and Jer. 2.5 Thus saith the Lord What iniquity have your fathers found in me that they are gone farre from me and have walked after vanitie and are become vain but withall we may well understand it of every thing else wherein they should seek for help and happinesse having turned aside from following the Lord. Vers 22. For the Lord will not forsake his people for his great names sake That is because Gods name is called upon you and so it would not be for his glory to forsake you and indeed all the good which God doth for his Church and people is more for his own glory then for any good he sees in them Vers 23. Moreover as for me God forbid that I should sinne against the Lord in ceasing to pray for you They had desired him to pray for them vers 19. but the injury they had done him might make them fear he would not regard them the rather because the thunder he had prayed for might argue some displeasure conceived in him against them and therefore he assures them that he would not cease neither to pray for them nor to instruct them but saith he I will teach you the good and the right way Vers 24. Onely fear the Lord and serve him in truth c. As though he should say else my praying for you will do you no good CHAP. XIII Vers 1. SAul reigned one yeare and when he had reigned two years over Israel The first clause Saul reigned one yeare hath reference to the time when those things were done mentioned in the two former chapters when Saul by occasion of his victory over the Ammonites and his raising the siege of Jabesh-gilead was at Gilgal confirmed and solemnly inaugurated king of Israel then he had reigned one yeare to wit from the time that he was chosen and publickly declared king at Mizpeh chap. 10.24 and then the second clause And when he had reigned two years over Israel hath relation to that which is here related in this chapter to wit that a full yeare after his solemne inauguration at Gilgal when he had in all reigned two years then he began to raise an army of three thousand men as intending now to drive the Philistines out of those forts which they held in the land of Israel and to save the people from the cruell oppression of those their insulting enemies Vers 2. And the rest of the people he sent every man to his tent Having appointed the people to assemble themselves as at other times out of them he chose three thousand to be in arms with him and his sonne Jonathan and the rest he dismissed Vers 3. And Jonathan smote the garrison of the Philistines that was in Geba That is in Gibeah of Benjamin One main
reason why Saul had raised an army of three thousand Israelites was doubtlesse that they might surprise all those garrisons which the Philistines kept in the land of Israel wherewith they did mightily oppresse the Israelites and kept them in such miserable bondage that they would not suffer them to have any weapons of warre but what they got by stealth or kept hid in some secret place nor would let a smith live among them least by that means they should get them swords or spears as is afterwards expressed vers 19. Jonathan therefore having a thousand of these new mustered forces to be under his command did presently addresse himself to this work and went and smote a garrison of the Philistins in Gibeah making this no doubt his first enterprise because Gibeah was his own countrey the place where his father and ancestours had lived before him chap. 10.26 And Saul blew the trumpet throughout all the land saying Let the Hebrews heare That is he gave order to the messengers he sent abroad to proclaim and to make known in all parts by the sound of a trumpet both the victory which Jonathan had gotten for their encouragement and how the Philistines were hereupon enraged and made great preparations against them that having this warning they might in every place take heed to themselves and that they might send further forces from all parts to be with him at Gilgal Vers 4. And all Israel heard say that Saul had smitten a garrison of the Philistines Though it was Jonathan that smote the garrison yet it is here ascribed to Saul because usually that which a kings Generalls do that the king himself is said to do and besides it is probable that it was expressely made known to the people that Jonathan had not done this without Sauls approbation And the people were called together after Saul to Gilgal Because Samuel chap. 10.8 had appointed Saul that he should go down to Gilgal to wit if he came to be in any danger or took occasion to attempt any thing against the Philistines and should there wait for him seven dayes till he came and advised him what he should do and offered sacrifice both for him and for the people therefore was Gilgal appointed to be the rendevouz for the people Vers 6. When the men of Israel saw that they were in a streight for the people were distressed c. That is their apprehension of the danger they were in was not without cause for they were indeed in great distresse the enemies being innumerable and withall strong and well armed with horses and chariots and the Israelites on the other side but few in number and those either unarmed or very poorely provided to joyn in battel with that mighty army of the Philistines And thus they that erewhile reposed all their hope of safety in having a king did now follow their king trembling as it follows vers 7. and were taught that without Gods assistance all humane devices and counsell are nothing worth Vers 8. And he tarried seven dayes according to the set time that Samuel had appointed That is he tarried untill the seventh day and part of that for that he tarried not till the seven dayes were out as Samuel had appointed chap. 10.8 is evident in the thirteenth verse of this chapter where Samuel reproves him because he had not herein kept the commandment of the Lord. Vers 9. And Saul said Bring hither a burnt-offering to me and peace-offerings And he offered the burnt-offering That is the Preists for him As Elkanah did chap. 1.3 And this man went up out of his city yearly to worship and to sacrifice unto the Lord of hosts in Shiloh and Solomon 1. Kings 3.4 And the king went to Gibeon to sacrifice there for that was the great high place a thousand burnt-offerings did Solomon offer upon that altar Some conceive that he did it himself and that this was the sinne for which Samuel afterward reproved him to wit that he intruded himself into the Priests office But this is not probable first because Samuel being a Levite not a Priest might not offer sacrifice by the ordinary rule of the Law no more then Saul and therefore Sauls staying for Samuel seven dayes was not enjoyned upon this ground because it was lawfull for him to sacrifice not for Saul And secondly because Saul afterward excuseth himself that what he had done contrary to the commandment of the Lord he was constrained by necessity to do it but for this sacrificing himself without a Priest he could pretend no necessity Ahiah the high Priest the sonne of Phinehas being then with him in the camp chap. 14.3 Doubtlesse therefore the sinne of Saul was this that having received a charge from the Lord by Samuel chap. 10.8 that he should stay for Samuel at Gilgal seven dayes and not resolve upon any thing till he came when they were to offer up sacrifices unto the Lord and Samuel was to advise Saul what he should do Saul having stayed till the seventh day was almost expired began to conclude that Samuel would not come and fearing least if he staid any longer his souldiers might all slink away or that the Philistines might fall upon them on a suddain before they had by sacrifices sought the Lords favour and help he resolved not to stay any longer for Samuel for fear of the worst which argued his diffidence and distrust in God and thereupon commanded sacrifices to be offered intending after that was done to pitch upon some course or other for the defence of themselves and their countrey against the Philistines This I say was Sauls sinne not that he himself offered sacrifices for this Samuel never charged him with Vers 10. As soon as he had made an end of offering the burnt-offering behold Samuel came And thus for want of staying an houre or two longer then he did perhaps lesse he brake the commandment of God and forfeited his kingdome And went out to meet him that he might salute him The rather happely because out of a guilty conscience he feared Samuels displeasure and by this externall reverence therefore sought to prevent it and to let him see that what he had done was not done out of any contempt of the directions which he had given him Vers 11. And Samuel said What hast thou done He saw well enough what he had done But by these words of discontent What hast thou done he expresseth his displeasure against him and withall the danger that Saul was in because of this his disobedience And Saul said Because I saw that the people were scattered from me and that thou camest not within the dayes appointed c. In these words Saul intimates that because a great part of the seventh day was past he conceived that Samuel would not have come within the appointed time and so he seeks to cast the blame upon Samuel rather then he would acknowledge himself in a fault Vers 12. I forced my self therefore
and offered a burnt offering As if he should have said It went against me to sacrifice before thou wert come but I was constrained by necessity I could stay no longer unlesse I would have suffered the enemy to come upon this weak unarmed company before we had made supplication to the Lord and what a disadvantage would that have been Vers 13. And Samuel said to Saul Thou hast done foolishly thou hast not kept the commandment of the Lord c. To wit because he waited not for Samuel all the seven dayes as Samuel had appointed him chap. 10.8 See the note above vers 9. For now would the Lord have established thy kingdome upon Israel for ever This may seem to contradict that prophecy of the establishing the kingdome in Judahs tribe Gen. 49.10 The scepter shall not depart from Judah nor a lawgiver from between his feet untill Shiloh come and unto him shall the gathering of the people be But we must know that God speaks here to the capacity and according to the sight and judgement of man and therefore without respect to Gods decree which is secret to man teacheth us to judge of Sauls rejection as a fruit of sinne and his supposed obedience as that which might have been a means to confirm the kingdome to him and his For whereas some understand these words thus The Lord would have established thy kingdome upon Israel for ever that is all thy dayes that cannot I conceive be the meaning because Saul did enjoy the kingdome all his life whereas Samuel speaks here of something God would have done for him if he had obeyed the commandment of the Lord which now by his sinne he had forfeited and lost Vers 14. But now thy kingdome shall not continue the Lord hath sought him a man after his own heart c. That is the kingdome shall not now be settled upon thee and thy posterity as it should have been but God hath provided himself of another man to succeed thee in the throne and this was David a man after Gods own heart whose heart was sincerely bent to do all the will of God even according to Gods own heart which could not be said of Saul that alwayes had an hypocriticall heart and the Lord saith Samuel hath commanded him to be captain over his people c. that is he hath decreed to give him the charge of governing his people It was some time after this ere Samuel was sent to anoint David onely because God had firmly decreed that it should so be therefore Samuel speaks of it as if it were done already The Lord hath commanded him to be captain over his people and so we see elsewhere the Lord expresseth his decree concerning the ravens feeding Elijah I have commanded the Ravens to feed thee there 1. Kings 17.4 It may seem strange indeed that the kingdome should be removed from Sauls family for so small an offence as one would judge this of Sauls to have been for what great matter was there in it that Saul should offer a sacrifice perhaps an houre or two before it should have been done for first there was no hurt in the thing it self it was a part of Gods worship in the Law enjoyned and secondly it was done but a very little while before it should have been done Samuel had appointed Saul to wait for him seven dayes and he had waited till the seventh day was almost ended thirdly considering what a mighty army the Philistines had not farre from him and how many of his own people were runne away from him and how full of fears the rest were that remained with him it might argue a great deal of courage and confidence in God that he durst stay there so long as he did and fourthly it was out of a good intention that he did not stay any longer but offered a sacrifice before Samuel came namely that he might not be set upon by the Philistines before he had made supplication to the Lord and that he might by this means encourage his fainthearted souldiers and prevent their running away after their fellows and therefore I say it may perhaps seem strange that by this offence he should loose the kingdome But for this we must consider first that there may be much wickednesse of heart in doing that which may seem outwardly a small offence secondly it cannot be a small matter to disobey any commandment of God the excellency of the person makes the disobedience great in whatever the offence is committed and thirdly Saul being the first king of Israel God was pleased by this severity against Saul for his first rebellion against Gods command to make him an example to all that should afterwards succeed in that throne that they might fear to transgresse the commandment of the Lord as he had done As the Lord did with great severity punish the first sinne of the Priests to wit that of Nadab and Abihu Levit. 10.1 that all the succeeding posterity of Aaron might be rendred thereby the more warie how they carried themselves in their preistly office so likewise he did here sharply punish the first sinne of the first king of Israel that all that should afterwards sit in that throne might learn to be very strict in observing whatever God should give them in charge Vers 15. And Samuel arose and gat him up from Gilgal unto Gibeah of Benjamin And Saul with him or immediately after him as is evident in the 16. verse And Saul and Jonathan his sonne abode in Gibeah of Benjamin and indeed it is not likely that he would have gone nearer to the enemy for Gibeah was farre nearer to Michmash where the Philistines were then Gilgal if he had not been encouraged by Samuel especially considering that of his three thousand souldiers mentioned vers 2. and the people that were afterward called to Gilgal vers 4. there were now but six hundred left and those unarmed and in great terrour because of the Philistines unlesse happely he went thither because it was his own city a place of greater strength and better assured unto him then Gilgal was Vers 17. And the spoilers came out of the camp of the Philistines in thru companies c. These were sent out to spoil the countrey and to fetch in booty to the camp and therefore they went out three severall wayes one to Ophrah a city of Benjamin Josh 18.23 that lay southwest from Michmash the other to Bethoron a city of Ephraim Josh 16.3 that lay northwest and the third toward the valley of Zeboim that is the desert of Jordan which was eastward Vers 19. Now there was no smith found throughout all the land of Israel for the Philistines said Lest the Hebrews make them swords or spears This they did after they had disarmed them and for the same cause it may well be that Nebuchadnezzar carried away all the craftsmen and smiths out of the land of Israel 2. Kingâ— 24.14 And he carried away all Jerusalem and all
the Princes and all the mighty men of valour even ten thousand captives and all the craftsmen and smiths and Jer. 24.1 Nebuchad-rezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim king of Judah and the Princes of Judah with the carpenters and smiths from Jerusalem had brought them to Babylon Now it is probable that the Philistines disarmed the Israelites in those dayes when the Ark was taken and that ever since that time they had used this policy of keeping them from having any smith in Israel for first after that solemn repentance of the Israelites in the dayes of Samuel chap. 7.3 4. we reade not of any memorable victory which the Philistines obtained against the Israelites but rather the contrary chap. 7.13 14. So the Philistines were subdued and they came no more into the coast of Israel and the hand of the Lord was against the Philistines all the dayes of Samuel And the cities which the Philistines had taken from Israel were restored to Israel from Ekron even unto Gath and the coast thereof did Israel deliver out of the hands of the Philistines and secondly though the Israelites prevailed often against the Philistines yet all this time they might have few other weapons but such as in ancient times they most used to wit clubs and bows and slings c. The chief victory they got was we see miraculous not gotten with sword or speare but with thunder from heaven 1. Sam. 7.10 and thirdly these craftsmen being once rooted out in a short peace under Samuel they could not easily be replanted again the Philistines especially keeping garrisons still for this purpose in their land Vers 20. But all the Israelites went down to the Philistines to sharpen every man his share and his coulter c. That is either into the land of the Philistines or rather to the garrisons of the Philistines that were in the land of Israel where it seems they kept smiths for this purpose Vers 22. There was neither sword nor speare found in the hand of any of the people that were with Saul and Jonathan But how then a little before this did Jonathan smite the garrison of the Philistines in Geba vers 3. I answer first they might have clubs and bows and slings and these were the most usuall weapons in those times see 1. Chron. 12.1 2. Now these are they that came to David to Ziklag while he kept himself close because of Saul the sonne of Kish and they were among the mighty men helpers of the warre They were armed with bows and could use both the right hand and the left in hurling stones and shooting arrows out of a bow Judg. 20.16 Among all this people there were seven hundred chosen men left-handed every one could sling stones at an hair breath and not misse secondly some iron arms they might hide and keep secret from the Philistines and thirdly those happely that were better armed of the three thousand mentioned vers 2. were those that fled from Saul and the six hundred that stayed with him were of the people that were come up to him unfurnished of such arms for it is very improbable which some say that those that ranne not away from Saul but followed him trembling as it is said vers 7. did in their fear cast away their arms or leave them in the camp behind them Vers 23. And the garrison of the Philistines went out to the passage of Michâ—ash That is the body of the Philistines army remaining in the plain adjoyning there went out a company and took a passage near to them which was a place of advantage and kept it against the Israelites CHAP. XIV Vers 1. JOnathan the sonne of Saul said unto the young man that bare his armour Come and let us go over to the Philistines garrison This Jonathan propounded by a speciall instinct of Gods spirit for otherwise it would have been a tempting of God that having one man alone with him his armour-bearer that is his squire as we use to call them he should set upon a whole garrison of the Philistines and hence it was that he told not his father to wit lest out of fear he should disswade or hinder him Vers 2. And Saul tarried in the uttermost part of Gibeah under a pomegranâ—e tree which is in Migron This is the name of some field or plain near unto Gibeah mentioned Esa 10.28 He is come to Ajah he is passed to Migron at Michmash he hath laid out his carriages where Saul with his company lay now within their trenches and fortifications in regard whereof also it is likely the Philistines sent out those three spoyling bands to waste the countrey chap. 13.17 to see if by this means they could draw Saul out of his fastnesses and that the Philistines flouted Jonathan with this vers 11. Behold the Hebrews come forth out of the holes where they had hid themselves Vers 3. And Ahiah the sonne of Ahitub Ichabodi brother c. That is he also was with Saul in Migron and it seems because of the straits the people were in he was come to bring the Ark thither for the peoples encouragement as they had been wont formerly to do in the like case for in the 18. verse it is expressely said that the Ark was there It is evident that Ahimelech who gave the shewbread and Goliahs sword to David when he fled from Saul and who was thereupon slain by Sauls command was the sonne of Ahitub chap. 22.9 and it is generally held that he was then high-priest either therefore this Ahiah was the elder sonne of Ahitub and when he was dead then Ahimelech his brother succeeded him in the high-preisthood or else this Ahiah who was come with the Ark and the ephod to Saul was the same that is there called Ahimelech which indeed most Interpreters do hold After the death of Eli his sonne Phinehas being before slain in the battell Ahitub his grandchild the sonne of Phinehas succeeded him in the preisthood who it seems long enjoyed not that dignity but dyed for God had threatned Eli that his children should die in the flower of their age chap. 2.23 and so Ahiah his sonne was now high-preist in his room Vers 4. And between the passages by which Jonathan sought to go over unto the Philistines garrison c. The discription of this place through or over which Jonathan and his armour-bearer were to go that they might come to the garrison of the Philistines is doubtlesse here inserted purposely to shew how hard an adventure it was that they undertook but so exceeding intricate and obscure it is that it is very hard to conceive thereby how these rocks and passages lay which may be the reason that the most Expositours do not so much as undertake to explain the many difficulties that are in the Text and indeed all that can be said herein I conceive is this It is evident that Michmash where the Philistines camp was
which he built himself or else because those altars were onely set up for present use and then demolished again but this was the first which he built for a standing continuing altar which then is noted because it was directly against the law of God as we may see in the notes Exod. 20.24 Vers 36. Then said the Priests Let us draw near hither unto God That is let us enquire of God before the Ark because the prosecuting of the enemies by night which Saul had motioned to the people was an act of some danger and the people were very forward to do what he advised therefore the Priest interposed himself and wished them by all means to enquire first of the Lord and this perhaps he did the rather because he saw what ill effects had followed upon Sauls neglecting to do this before ver 19. to wit that Saul by a rash and unadvised oath had weakened the hands of the people in the pursuance of their victory and had been withall the occasion of a grievous sinne amongst the people which was their eating of the spoil with the bloud vers 32. Vers 37. But he answered him not that day When Saul had enquired of the Lord by the judgement of Urim and Thummim the Lord answered him not but whence was this doubtlesse the Lords displeasure was against Saul not against Jonathan who though he had done what his father had forbidden and that with an oath that whosoever should offend therein should be accursed and so put to death yet he did it ignorantly not knowing that his father had made such a vow and was compelled too by necessity being ready to faint when he reached out his rod and so by tasting a little honey refreshed himself yet it is evident too that the Lords refusing to answer Saul tended to this that it might be discovered that Jonathan had transgressed the command and vow of his father but why not so much to discover Jonathan to be the party with whom the Lord was offended as first to discover to Saul his hypocrisie and the rashnesse of his unadvised oath who had hereby hindred the victory caused the people to sinne and now brought his own sonne under the danger of being accursed and put to death and secondly to shew the religious respect that was due to an oath Vers 38. And Saul said Draw ye near hither all the chief of the people and know and see wherein this sinne hath been this day Saul concluded that God was offended when he had enquired of him by the Priest and he would not answer him and therefore presently commanded all the chief of the people that is all the heads of the Tribes and families to draw near unto him to wit that by drawing lots it might be discovered who it was that had sinned and offended God amongst them for though himself had sinned in that rash and unadvised oath that he took ver 24. and and that he knew the people had sinned grievously in eating with the bloud vers 32. yet like a true hypocrite he never minded these things but concluded that the breach of his vow and command must needs be the great offence which caused the Lord to be silent and therefore for the finding out of this he would have them draw lots Vers 43. I did but tast a little honey with the end of the rod that was in mine hand and lo I must die As if he had said That which I did was a very small offence if any especially considering that I knew not of the oath and yet it seems I must die for it Vers 44. And Saul answered God do so and more also See the note Ruth 1.17 Vers 45. As the Lord liveth there shall not one hair of his head fall to the ground for he hath wrought with God this day That is through Gods blessing and assistance he hath been the means of procuring a most glorious victory to the children of Israel Vers 47. So Saul took the kingdome over Israel and fought against all his enemies c. That is being confirmed in his kingdome by this glorious victory over the Philistines he again undertook the managing and administration of it or else this may be spoken with reference to that which went before to wit that thus as we have heard he took upon him the kingdome being chosen thereto of God and in defence of the people fought against all their enemies Vers 49. Now the sonnes of Saul were Jonathan and Ishui c. This Ishui is also called Abinadab chap. 31.2 and 1. Chron. 8.33 and 10.2 Ishbosheth who is also called Eshbaal 1. Chron. 8.33 is not here mentioned though now above twenty years old 2. Sam. 2.10 happely because he survived his father and those onely are here mentioned that died with him chap. 31.2 As for his sonnes which he had by Rizpah 2. Sam. 21.8 they are not here named because she was not his wife but his concubine CHAP. XV. Vers 1. SAmuel also said unto Saul The Lord sent me to anoint thee to be king over his people over Israel That is the Lord gave me commission to anoint thee king for Samuel went not to Saul but Saul came to Samuel and this Samuel premised before he gave him the following charge from the Lord that he should go and destroy the Amalekites that the remembrance of this honour whereto God had exalted him might make him the more carefull exactly to do what God had enjoyned him Now therefore hearken thou unto the voyce of the words of the Lord. In this word now Samuel covertly puts him in mind of his former transgression chap. 13.8.9 As if he had said though thou didst formerly neglect to do what the Lord enjoyned thee yet now remember what God hath done for thee and be sure strictly to observe this which God hath given thee in charge Vers 2. I remember that which Amalek did to Israel how he laid wait for him in the way when he came up from Egypt Three severall times God had foretold that he would destroy the Amalekites and that for the violence which they offered to the Israelites to wit Exod. 17.14 Numb 24.20 and Deut. 25.19 And now Saul is sent to execute that vengeance upon them which the Lord had so long time since at severall times threatned for though the present king and people of Amalek had been cruell and bloudy adversaries to the people of God as Samuels speech to Agag seems to imply vers 33. As thy sword hath made women childlesse so shall thy mother be childlesse among women and so had deserved to be destroyed for their own sinnes yet because the Lord would have his people know that he had not forgot that former injurie of their Ancestours towards his people though it were now above foure hundred years since but intended now principally to be avenged on them for that in the commission that he sent now to Saul for the destroying of the Amalekites he
would not lie nor repent as being almighty and therefore able to do whatever he pleased in despite of all that Saul should do against David the kingdome should be taken from him and given to David And thirdly It might be to answer an objection that might arise in Sauls mind Saul might think that surely the Lord would not indeed take away the kingdome from him because the Lord himself had said that he should save Israel out of the hands of the Philistines chap. 9.16 To beat him from this refuge Samuel puts him in mind that God was the strength of his people and so could save and deliver them and yet make good his word in removing him from being king Vers 30. Then he said I have sinned See the note vers 24. Vers 31. So Samuel turned again after Saul c. Though he had formerly refused to go with Saul to wit at that time and that upon this ground that he might not seem to allow of Sauls sinne yet now upon another ground he yields to go to wit that the people might not take any occasion of not yielding to Saul that honour which was yet due to him as the anointed of the Lord the rather because he intended to take away the offence of seeming to allow Sauls sinne by executing Gods sentence upon Agag whom Saul had spared Vers 32. And Agag came unto him delicately That is in the attire and with the gesture and gate of a king as one that thought not of death but onely took care that both his apparell and every thing else about him yea his deportment and carriage of himself should be Prince-like and such as beseemed the dignity of his person though now a captive Because he was brought not to Saul the king that had taken him prisoner but to Samuel an aged prophet this it may be made him so confident that now the danger of death was over now thinks he with himself Surely the bitternesse of death is past Vers 33. And Samuel hewed Agag in pieces before the Lord in Gilgal Whether Samuel did this by himself or by others he did it doubtlesse by the speciall instinct of Gods spirit Vers 35. And Samuel came to see Saul no more untill the day of his death That is he never went after this to visit him as formerly to give him instruction and direction in his affairs For that Samuel did before his death see Saul after this is evident chap. 19.24 And he stript off his clothes also and prophesied before Samuel in like manner c. CHAP. XVI Vers 1. ANd the Lord said unto Samuel How long wilt thou mourn for Saul seeing I have rejected him from reigning over Israel That it was a sinne in Samuel to mourn for Saul when God had rejected him from being king we cannot say for it is a work of charity well-pleasing to God to mourn for wicked men that lie under Gods wrath and yet mourn not for themselves especially in Gods Prophets and Messengers whose duty it is to interpose themselves when God is angry with his people by their prayers and tears to sue for mercy for them And therefore we see the Lord complains of these prophets Ezek. 13.5 that had not gone up into the gaps neither made up the hedge for the house of Israel to stand in the battell in the day of the Lord. And besides Samuel might well fear that if Saul were cut off a great deal of trouble and confusion might happen amongst the people In which case he had just cause to mourn in their behalf And why then did the Lord expostulate with Samuel How long wilt thou mourn for Saul c. Surely to make known to Samuel that all his mourning for Saul was in vain partly because he continued still obstinate and impenitent and partly because God had absolutely rejected him from being king In which case though Samuel might bewail Sauls condition for all mourning for that which we know God hath decreed is not unlawfull when we loose deare friends we know it is Gods will and yet may mourn for their death yet he might not bewail it so as might imply an unwillingnesse to submit to the will of God and therefore we see it is not for his mourning but for his mourning so long that God expostulates with him How long wilt thou mourn for Saul seeing I have rejected him from being king Fill thine horn with oyl and go I will send thee to Jesse the Bethlehemite for I have provided me a king among his sonnes Though the Lord intended not that Saul should be presently deposed from being king and therefore David after he was anointed did alwayes acknowledge Saul to be his Lord and Sovereigne chap. 24.6 The Lord forbid that I should do this thing unto my Master the Lords anointed to stretch forth mine hand against him seeing he is the anointed of the Lord yet he would have him anointed before-hand that was to succeed Saul 1. For the comfort of Samuel and others that knew the Lord had forsaken and cast off Saul who by this might be assured that for all this God intended not to cast off the care of his people 2. That David being anointed when he was in the eye of reason so unlikely to come to the Crown it might be the more evident when it came to passe that it was of God 3. That hereby David might be supported in his many following troubles And 4. That the same hand that had anointed Saul might testifie Gods rejecting Sauls posterity by anointing one of another family to succeed him in the throne for Samuel drawing now to his end had therefore this businesse now imposed upon him and was sent to Jesse the Bethlehemite who was the sonne of Obed and grandchild of Boaz and Ruth the Lord making known to him that one of his sonnes was to be anointed king The expression the Lord useth in making this known to Samuel is very observable because it implies that the king that was now to be anointed was in a peculiar manner the Lords king for saith he I have provided me a king among his sonnes Saul was chosen by the Lord to be the king of Israel but it was upon the importunity of the people who would needs have it so and could not be beaten off from it so that Saul was the peoples king rather then Gods given them because of the peoples preposterous and unruly desires and therefore his government being abortive continued not nor thrived well for the best things whilest it did continue but how when David was anointed king there was no such matter but he was merely chosen of God there was no body desired or spake the least word for the erecting of his government yea even Samuel himself by his desire after Saul and mourning for him did unwittingly what he could to oppose the advancing of David onely God did then of his own freewill when no body thought any thing of it send Samuel
But the Lord said unto Samuel Look not on his countenance c. To wit by a secret voice of his spiâ—it within him Vers 8. Then Jesse called Abinadab To wit after Samuel had told him that Eliab was not he whom God had chosen Vers 9. Then Jesse made Shammah to passe by Called also Shumma 1. Chron. 2.13 Vers 10. Again Jesse made seven of his sonnes to passe before Samuel Hereby it is manifest that Jesse had eight sonnes as it is also expressed chap. 17.12 Now David was the sonne of that Ephrathite of Bethlehem-Judah whose name was Jesse and he had eight sonnes c. though there be but seven mentioned 1. Chron. 2.13 14 15. because happely one of these died immediately after this and onely those are mentioned there that were men of fame in after-times for it hath no probability in it which some say that he had amongst these brought one of his grandchildren to Samuel since we see that as yet he had not brought David his youngest sonne Vers 11. And Samuel said unto Jesse Are here all thy children Jesse had omitted to bring his youngest sonne as concluding that it could not be he of all the rest whom God had chosen which was doubtlesse so ordered by the speciall providence of God that Samuel being brought to this demurre it might be the more evident that David was truely chosen of God Vers 13. Then Samuel took the horn of oyl and anointed him in the midst of his brethren That is amongst all the sonnes of Jesse Samuel by Gods appointment anointed David from amongst the rest of his brethren he was taken and anointed to succeed Saul in the kingdome The phrase is not unlike that Deut. 18.15 The Lord thy God will raise up unto thee a Prophet from the midst of thee of thy brethren c. The meaning is not therefore that his brethren stood about him when he was anointed For though it be evident that Samuel acquainted Jesse with that which God had commanded him to do and that he was an eye-witnesse of Davids anointing yet it is not likely that his brethren stood by and looked on when this was done and heard what Samuel said unto him who no doubt made it known to David why he anointed him as may seem to be implyed in that place 2. Sam 5.2 And the Lord said to thee Thou shalt feed my people Israel and shalt be a Captain over Israel For first though Jesse might be enjoyned secresie yet it is not likely that his envious brethren seeing him anointed by Samuel that famous Prophet should either not suspect any thing thereby or not blazon it abroad And to what end was Samuel sent so secretly under the colour of a solemne sacrifice if David were to be anointed so openly amongst so many witnesses that might publish it whereever they came secondly how can we think that Davids brethren had they known of Samuels anointing him would have used him so scornfully as after this they did chap. 17.28 And Eliab his eldest brother heard when he spake unto the men and Eliabs anger was kindled against David and he said Why camest thou down hither and with whom hast thou left those few sheep in the wildernesse I know thy pride and the naughtinesse of thine heart c. Surely they would never have used him with such scorn had they known he was anointed by Samuel yea though we should suppose what some affirm that they imagined that he was anointed to be a Prophet not a King Many Expositours indeed answer that either they understood not or believed not Gods purpose in the anointing of David But Samuel was a prophet of such fame in those dayes that me thinks such a solemne action of his should not so be sleighted And the spirit of the Lord came upon David from that day forward That is the Lord gave him an extraordinary measure of the gifts and graces of his holy spirit whereof his anointing was an outward signe and so he was moved and led on by the spirit of God to undertake great and noble enterprises such as was that of his killing the lion and the bear mentioned in the following chapter vers 34 35 36. Whence it was that he became so famous that Sauls Courtiers could say of him vers 18. that he was a mighty valiant man and a man of warre and prudent in matters Yea and besides it may well be that from that time forward he had also a spirit of prophecy and the gift of Poetry and Musick conferred upon him wherein he became afterward exceeding eminent Vers 14. But the Spirit of the Lord departed from Saul and an evil spirit from the Lord troubled him That is the Lord bereaved him of those gifts he had formerly bestowed upon him and then by degrees he began to be troubled with melancholly and frantick fits as is evident chap. 28.10.11 And that by means of an evil spirit sent from God for even the devils stirre not without Gods allowance Doubtlesse he was tormented with the terrours of an evil and guilty conscience oppressed with grief and sadnesse of heart for the losse of his kingdome and then Sathan making use of this distemper both of body and mind drove him into fits of phrensie and rage that he was for the time as one possessed with a devil He had preferred his own reason before Gods directions in the businesse of the Amalekites and so made an idole of his own wisdom and reason and now God deprives him of the use of his reason and brake as it were this his idole in pieces Vers 15. And Sauls servants said unto him c. That is his Physicians who were called to advise about this distemper of Saul Vers 16. And it shall come to passe when the evil spirit from God is upon thee that he shall play with his hand and thou shalt be well Not that Musicall sounds have any force to drive away devils but because they conceived that his sad heart his dead and pensive spirits which were the instruments of Sathans working might be cheared and revived hereby and his melancholly passions much allayed and so be the lesse subject to the devils operations And indeed so as they said it fell out vers 23. And it came to passe when the evil spirit from God was upon Saul that David took an harp and played with his hand so Saul was refreshed and was well and the evil spirit departed from him yet not so much I conceive through the virtue or naturall power of musick as by the speciall hand of God who was pleased extraordinarily to cause it thus to work upon Saul however herein we may well look upon David as a type of Christ who cast out many devils out of men possessed and now by the glad tidings of the Gospel doth daily cast them out of the hearts of naturall men and quiets those souls that are distempered with greif or fear working peace unspeakable in those that lie
was there not a just cause for my coming hither Did not my father send me And is there not just cause of speaking that which I have spoken Is it not a shame that this wretch should thus out-face the armies of Israel and no body should dare to undertake him Vers 34. And there came a Lion and a Beare c. That is there came a Lion at one time and a Beare at another time for it cannot be meant that they came both together and together took one kid out of the flock and therefore also in the next words he speaks of his killing them severally I went out after him and smote him c. To wit the Lion at one time and the Beare at another Vers 35. And when he arose I took him by the beard c. That is by his nether jaw or the hair about his jaw Had he killed him casually by shooting or casting any thing at him it had not been so great a matter but thus to kill him was an act indeed of admirable courage Vers 37. And Saul said unto David Go and the Lord be with thee It may seem strange that Saul should yield to let David enter the lists with Goliath considering how unequall the match was in the eye of reason and that Goliath had propounded this as a condition in his challenge that if he vanquished the man that fought with him then the Israelites should be for ever servants to the Philistines but doubtlesse however at first he sleighted Davids proffer and told him that he was every way unfit to grapple with such an adversary vers 33. Yet when he had heard Davids courage and resolution and confidence in Gods help and the relation of these two miraculous exploits of his against the Lion and the Beare this wrought in him some kind of faint hope yea perhaps some temporary faith that God would miraculously assist him and so he gave him liberty and wished him good speed Vers 38. And Saul armed David with his armour c. That is with armour out of his own armoury for it is not likely that the armour which Saul used to wear could fit David Vers 39. And David said unto Saul I cannot go with these for I have not proved them That is I have not been used to wear such arms and so they are a burden to me Vers 40. And he took his staffe in his hand and chose him five smooth stones out of the brook c. The sleighter the means were whereby David overcame this Giant the more evident it was that the victory was of God And thus too the means whereby Christ overcame Sathan were not likely in the eye of reason to vanquish such an adversary for he overcame him by the crosse death c. Yea this was indeed to kill that Goliath with his own sword Heb. 2.14 That through death he might destroy him that had the power of death that is the devil Vers 42. And when the Philistine looked about and saw David he disdained him For he was but a youth and ruddy c. That is he had not the countenance of a souldier it was rather amiable then terrible Vers 43. And the Philistine cursed David by his Gods That is he wished some mischief or evil might be inflicted on him by his idol-god to wit that Dagon might destroy him or some other such like imprecation Vers 45. But I come to thee in the name of the Lord of hosts the God of the armies of Israel whom thou hast defied He tells him that he had defied the Lord of hosts because he had defied the Israelites his people for God alwayes takes any wrong done to them as done to himself and by saying that he came against Goliath in the name of the Lord of hosts he meant that he came against him to vindicate the dishonour that he had done to the Lord and that by warrant from God and in the assured confidence of his aid and assistance whence is that which he addes vers 46. This day will the Lord deliver thee into mine hand and I will smite thee and take thine head from thee and I will give the carcases of the host of the Philistines this day unto the fowls of the aire and to the wild beasts of the earth that all the earth may know that there is a God in Israel Vers 47. And all this assembly shall know that the Lord saveth not with sword and spear That is that he can save without these and is not tied to such outward means Vers 49. And smote the Philistine in his forehead that the stone sunk into his forehead c. Either therefore the stone which David slung was cast with such extraordinary force through the speciall assistance of God that it went through his helmet of brasse and so into his fore-head or else the Philistine as not fearing any thing which David could do never pulled down his helmet over his face but went with his face open to fight with David however the very guiding of the stone so directly to the forehead of this gyant was doubtlesse of God for though it was usuall with the Israelites to be able to sling stones at an hairs breadth Judg. 20.16 Among all these people there were seven hundred chosen men left-handed every one could sling stones at an hairs breadth and not misse yet the mark was then fixed and Goliaths forehead though it were a fairer mark yet it was lesse easie to be hit because he was stirring onely God guided the stone and so lodged it in the forehead of this blaspheming Miscreant Vers 51. And when the Philistines saw their champion was dead they fled God striking them with a secret terrour for else little might they have regarded the losse of Goliath being so strong as they were nor the promise which he had made vers 9. that the Philistines should be servants to the Israelites in case their Champion should foil and kill him Vers 52. And the wounded of the Philistines fell down by the way to Shaaraim A town in the borders of Judah Josh 15.36 Vers 54. And David took the head of the Philistine and brought it to Jerusalem For though the strong hold of Sion was as yet in the possession of the Jebusites and so continued till David took it from them when he came to be king 2. Sam. 5.7 Yet the city of Jerusalem it self was long before this in the possession of the Israelites Judges 1.8 The children of Judah had fought against Jerusalem and had taken it And therefore the Israelites returning now in triumph from the slaughter of the Philistines David carried the head of this Gyant in triumph with him and at last laid it up in Jerusalem as a monument of this glorious victory The rather perhaps choosing to carry it to Jerusalem that the Jebusites that hitherto kept that strong hold there might be terrified with this sight But he put his Armour in his tent This is
abstain from fornication that every one of you should know how to possesse his vessel in sanctification and 2. Cor. 4.7 But we have this treasure in earthen vessels yet it may be meant too of all they had about them And the bread is in a manner common c. That is it is as any other ordinary bread prepared to be the food of the priests Had it been standing upon the table before the Lord it had been another matter but being taken thence though it were sanctified this day in the vessel however it was reserved onely to the priests because it had been hallowed to the Lord yet to them it was but as any other common bread and therefore he needed the lesse to scruple in case of necessity to give to others Vers 7 Now a certain man of the servants of Saul was there that day detained before the Lord and his name was Doeg an Edomite To wit by birth or because he had dwelt there as upon the same ground chap. 26.6 Ahimelech is called the Hittite yet in profession of Religion he was an Israelite for why else was he now detained in the tabernacle to wit by some vow but a wicked wretched man he was known to be a man of ill fame and therefore now feared by David Chap. 22.22 And David said unto Abiathar I knew that day that Doeg the Edomite was there that he would surely tell Saul Vers 8. And David said unto Ahimelech and is there not here under thy hand a spear or sword This he spake no doubt as desiring Goliaths sword Vers 10. And David arose that day and fled for fear of Saul and went to Achish the king of Gath. That is he fled into his countrey This Achish is in the title of the thirty fourth Psalme called Abimelech which was the usuall title of the kings of the Philistines Gen. 20.2 Doubtlesse he hoped here to have sojourned unknown but however though he could not but apprehend much danger in flying thither because the Philistines were at present deadly enemies to the Israelites and his name was above all others abhorred amongst them in regard of the many victories he had gotten over them and the cruell slaughters he had made amongst them and particularly for his killing of Goliath who was of Gath chap. 17.4 Yet such was Sauls rage and Davids fear that he had more hope of safety there then in the land of Israel Vers 11. And the servants of Achish said unto him Is not this David the king of the land c. Having discovered and caught David as it is in the title of the 56. Psalme Michtam of David when the Philistines took him in Gath they brought him to Achish and made known who he was that he might consider what was fit to be done with him Is not this David say they the king of the land that is a prince or ruler in the land or is not this David that is designed to be king in the land for it may well be thought that the report that David should be king and that Saul persecuted him because of this was now so rife and common in Israel that it was spread even unto the land of the Philistines Vers 13. And he changed his behaviour before them and feigned himself mad c. Yet still withall he sought by prayer to God his hope being in him though he used this plot as a means of escape as appears by the 34. and 56. Psalmes which were made by him at this time and upon this occasion and indeed had not the Lord infatuated Achish whereby it was that he altogether sleighted the matter how easily might this dissimulation of Davids have been discovered in time CHAP. XXII Vers 1. DAvid therefore departed thence and went to the cave of Adullam Which was in the Tribe of Judah Josh 15.21 35. a place of good strength as appears 2. Sam. 23.13 and thither no doubt David went hoping to find relief and comfort in his own tribe and here perhaps he made the 142. Psalme for that was made when he was in a cave as appears by the title Maschil of David a prayer when he was in the cave And when his brethren and his fathers house heard it they went down thither to him To wit as being or fearing to be persecuted and oppressed by Saul for Davids sake and this no doubt added much to his affliction not onely because it must needs greive him to see them forced to flie from their lands houses and estates for his sake but also because it may well be that his brethren who did formerly cast an envious eye upon him and upbraided him with the pride and naughtinesse of his heart would now perhaps upbraid him with the miseries he had brought upon them telling how much better it had been for them if he had contented himself with that meaner condition wherein before he lived in his fathers family But besides in that which Davids brethren suffered for Davids sake Christians may see what they must look to suffer for Christs sake they are dear and precious to Christ as his mother and brethren Luke 8.21 My mother and my brethren are these which hear the word of God and do it But because of this therefore doth the world hate them Matth. 10.22 Ye shall be hated of all men for my names sake See also John 15.19 20 21. Vers 2. And every one that was in distresse and every one that was in debt c. These doubtlesse aimed at the sheltring themselves though they strengthened David by coming in to him But was it well done in David to entertain such as these I answer that what David did herein he might do it by a speciall instinct of the spirit of God and so that might be lawfull in him which would not be lawfull in an ordinary way but then besides much may be said in defence of David herein even in an ordinary way For first David might not know of the severall ingagements by debt or otherwise of those that came in to him Secondly he had no purpose to shelter them against any that should demand justice against them Thirdly he meant not to make use of them against Saul or to make a prey of the people but onely for his own just defence we see what a testimony Nabals servants gave of Davids souldiers Chap. 25.15 The men were very good unto us and we were not hurt neither missed we any thing as long as we were conversant with them when we were in the fields And fourthly It is probable that by this time it came to be generally known that Saul persecuted David because he was anointed of God by Samuel to succeed him in the throne and if they came pretending this for their coming the cause they alledged was just and how could David then reject them It is likely indeed that the mouths of many were opened against him because of those that followed him alledging that they were a company of
he calls him by way of contempt as when they called David the son of Jesse in a way of sleighting him Vers 15 Did I then begin to enquire of God for him Be it â—arre from me c. That is this was not the first time that I have enquired of the Lord for him and what I have done without blame at other times what cause had I to question the doing of it now so that it is clear that I intended no such evil in this as is now suspected had I done it now onely when it seems there was some jealousie of David it had been another matter but to intend the aiding of one that should rise up against my Lord and Sovereigne was never in my heart be it farre from me saith he that is God forbid I should have such a thought in my heart Vers 16. And the king said Thou shalt surely die Ahimelech thou and all thy fathers house Thus he that was so pitifull that he would needs spare Agag whom God had commanded him to destroy was now so hard hearted that he could command eighty and five of the Lords Priests to be slain in his sight and afterwards the citie to be destroyed and all that was in it old and young and never be troubled at it Vers 18. And Doeg the Edomite turned and he fell upon the Priests and slew on that day fourescore and five persons that did wear a linen Ephod Thus that which the Lord had threatened against the house of Ely chap. 2.31 32. was in part fulfilled for of that family these priests were Vers 19. And Nob the city of the Priests smote he with the edge of the sword c. The Tabernacle was at this time in Nob as is before noted ver 1. and therefore it is probable that upon the occasion of destroying this city at this time the Tabernacle was removed from hence to Gibeon where it continued to the dayes of Solomon 2. Chron. 1.3 So Solomon and all the congregation that was with him went unto the high place that was in Gibeon for there was the Tabernacle of the congregation of God c. Vers 20. And one of the sonnes of Ahimelech the sonne of Ahitub named Abiathar escaped and fled after David To wit to Keilah chap. 23.6 This Abiathar was he that succeeded his father Ahimelech in the place of high Priest and continued in that place and office till he was removed by Solomon 1. Kings 2.27 Vers 22. And David said unto Abiathar I knew it that day when Doeg the Edomite was there c. The meaning of this is that his heart misgave him that it would be so when he saw Doeg there CHAP. XXIII Vers 1. THen they told David saying behold the Philistines fight against Keilah c. Keilah was in the land of Judah Josh 15.44 Being therefore now invaded by the Philistines their near neighbours because David lay with his men not farre from them in the forrest of Hareth chap. 22.5 and so might afford them that speedy succour which Saul could not it seems that some body from them or in their behalf acquainted him with this and desired his help Vers 2. Therefore David enquired of the Lord saying Shall I go and smite these Philistines Though David could not but be willing to approve his faithfulnesse both to Saul and his countrey by seeking to help them against the Philistines and might well think that God would approve his fighting against Gods enemies in the defence of his people yet because he was not yet actually king and and used hitherto to go forth against them onely at Sauls command and besides he would not rashly go forth against the Philistines with so little strength as he had now about him without a speciall commission and promise from God therefore he enquired of the Lord. But by whom It is most likely that it was by Gad the prophet of whom mention is made before that he was with David chap. 22.5 for â—â— seems by verse 6. that Abiathar came not to him with the Ephod till he was come to Keilah but of this see the note there Vers 3. And Davids men said unto him Behold we be afraid here in Judah c. In this speech of theirs they labour to discourage David from going to Keâ—lah for say they being here in Judah that is in the midst of the land of Jâ—â—â— we are in continuall jeopardy and fear to wit least Saul or any of his troops shâ—â—â— come upon us how much more dangerous must it then needs be for us to go agâ—â—â— such a potent enemy as the Philistines and that even in the borders of their 〈◊〉 where we may happely be hemmed in with the Philistines before and Saâ—â—â—â—â—is men behind us Vers 4. Thou David enquired of the Lord yet again Though David 〈◊〉 â—â—â—ly satisfied upon his first enquiring of God having received that expresse 〈◊〉 〈◊〉 and smite the Philistines and save Keilah yet because his men were 〈◊〉 credulous and fearful for their better satisfaction and encouragement he enquired again Vers 5. So David and his men went to Keilah and fought with the Philistines and brought away their cattell c. That is either the cattell which they had brought out of their own countrey for the provision of their armies for Keilah lay close upon the land of the Philistines or the cattell which the Israelites found in Palestina the land of the Philistines when having vanquished them at Keilah they chased them a while in their own countrey Vers 6. And it came to passe when Abiathar the sonne of Ahimelech fled to David to Keilah that he came down with an Ephod in his hand Which was more then if many thousand souldiers had come to David for this bringing of the Ephod to him was a visible pledge that God had totally forsaken Saul and would be with him to direct him in all his wayes yea and some conceive also that this is here the rather expressed to let us know how David enquired of the Lord as in the foregoing verses it is twice said he did namely by the preists wearing the Ephod according to the judgement of Urim and Thummim for by Abiathars coming to David to Keilah they understand onely that he came to David when he was near about Keilah Vers 9. And David knew that Saul secretly practised mischief against him This word secretly makes it manifest that though Saul called the people together to besiege David his men as it is said in the foregoing verse that is with a purpose so to imploy them yet he did not openly professe that but pretended he raised those forces to fight against the Philistines Vers 11. And the Lord said He will come down That is if thou stayest here for that it was which David desired to know whether if he stayed in Keilah Saul would come against him and doubtlesse had he stayed he would have come against him for God knows future contingent things
that shall never be even what might be and would be if he did not otherwise dispose of it Vers 13. Then David and his men which were about six hundred arose c. It seems the number of Davids followers still encreased for before he had but foure hundred chap. 22. but now he had six hundred with whom he departed out of Keilah and went whithersoever they could go that is being perplexed and not knowing whither to go they sought up and down for some place or other to shelter themselves in Vers 16. And Jonathan Sauls sonne arose and went to David into the wood and strengthened his hand in God That is he laboured to make him comfortable and couragious by putting him in mind of Gods promises and Gods power and by assuring him of Gods grace and favour towards him Vers 17. Thou shalt be king over Israel and I shall be next unto thee To wit by promise and covenant betwixt them But God otherwise disposed of it Jonathan was taken to a better kingdome and never lived to see David sit in the throne of Israel Vers 18. And they two made a covenant before the Lord. That is a covenant confirmed by oath as in Gods presence Vers 19. Then came up the Ziphites to Saul to Gibeah saying Doth not David hide himself with us c. Though David had lately driven the Philistines out of the land yet like ungratefull wretches partly to curry favour with Saul partly perhaps terrified with that severity whâ—ch Saul had used against Nob and the Priest of the Lord chap. 22.18.19 they went to him and discovered where David was in a wood near them to wit in the wildernesse of Ziph. This no doubt sorely wounded Davids heart that his own brethren of the tribe of Judah should deal thus treacherously with him But therefore we see that God had immediately before this triall sent Jonathan to comfort him and strengthen his hand in God ver 16. that so he might be the better able to endure it as captains use to encourage their souldiers before the fight and as Physicians use to give some preparative before sharper physick that it may not be too tedious and hard to be born and indeed that David did support himself now with hope in Gods promises is evident by the 54. Psalme which he composed at this time as appears by the expresse words of the title of that Psalme A Psalme of David when the Ziphims came and said to Saul Doth not David hide himself with us Vers 24. But David and his men were in the wildernesse of Maon in the plain on the south of Jeshimon For it was told David that the Ziphites had discovered him and that Saul with them and his army was coming to take him as is expressed in the next verse they told David and thereupon he left the wildernesse of Ziph and fled to a plain in the wildernesse of Maon which lay more southward from Jeshimon Vers 29. And David went up from thence and dwelt in strong holds at Engedi Called aso Hazazon Tamar 2. Chron. 20.2 a city of Judah Josh 15 62. It was it seems a place exceeding fruitfull for vines and other pleasant fruit whence is that expression in Solomons song chap. 1.14 My beloved is unto me as a cluster of camphire in the vineyards of Engedi but yet there was a wildernesse adjoyning to it whither it was that David now fled chap. 24.1 CHAP. XXIIII Vers 2. ANd went to seek David and his men upon the rocks of the wild goats That is high steep and craggy rocks such as wild goats do usually delight in and this is thus expressed to shew the violence of Sauls rage and how greedily he thirsted after the destruction of David We may see that he resolved to leave no place unsearched when he looked up and down for him in these rocky places which could not but be very tedious both to himself and his souldiers to march in Vers 3. And Saul went in to cover his feet Concerning this phrase of Sauls covering his feet see the note Judg. 3.24 And David and his men remained in the sides of the cave It may seem strange that David and his six hundred men chap. 23 13. could be in this cave and yet Saul when he came into it should not perceive it but it is well known by the testimony of many writers that in some countreys there are such huge caves that many souldiers may lie within them as also that those that are in such caves may see what is done in the mouth of those caves when they which are at the entrance perceive not what is within and such a cave was this wherein David and his men had hid themselves that Saul might not find them out Vers 4. Behold the day of which the Lord said unto thee Behold I will deliver thine enemy into thy hand c. There might be some particular promise though it be no where expressed in the story which David had received from Gad or Samuel or which God had immediately by his spirit given him concerning Sauls falling into Davids hands of which his followers did now put him in mind but because such a promise might imply that the Lord intended David should cut off Saul it seems most probable that this word of the Lord which they spake of was onely either that promise which Samuel had made him concerning the kingdome or else some generall promise that he should prevail over all his enemies which they now reached further then God intended them as if the promise of conferring the kingdome upon David did by consequence imply that he might take away his life that now stood in his way to keep him from it or the promise of prevailing over his enemies did include this of putting him to death if God should deliver him into his power At least from this act of Gods providence in bringing Saul into his power they sought to perswade David that God intended he should be cut off and that David should wilfully despise Gods favour to him if he should not do it Then David arose and cut off the skirt of Sauls garment privily To wit that he might thereby afterward make it evident to Saul that he could as well have killed him But how could he do this and Saul not perceive it I answer first considering the tumult of the souldiers without might drown the noise within it is probable enough that David might in this dark cave steal behind Saul and cut off the outward lap of his garment without being felt or perceived Secondly if Saul came in to ease himself it is likely he had laid aside his upper robe or garment to which David might go closely and unespied might cut off the skirt of it but thirdly if we understand those foregoing words that Saul went into the cave to cover his feet of his going in to lie down and sleep there then there can be no more question made how
me accordingly Vers 37. His heart died within him and he became as a stone That is he fell as it were into a swoun and so there he lay like a stock or stone for ten dayes together the very thinking how near he was to death upon his wives relation made his heart to die within him Vers 39. And wen David heard that Nabal was dead he said Blessed be the Lord c. Though he rejoyced not in the evil that was fallen upon Nabal yet he could not but rejoyce in the manifestation of Gods justice upon him in his behalf and in seeing that the Lord had pleaded his cause against him And David sent and communed with Abigail to take her to him to wife David would rather send then go himself that she might the more freely either grant or denie his suit and that it might be the more evident that he took her not by force and violence Vers 41. Behold let thine handmaid be a servant to wash the feet of the servants of my Lord. Herein was the faith of Abigail discovered who could think so honourably of David when he lived in such a persecuted estate and despised condition Vers 43. David also took Ahinoam of Jezreel A town in Judah Josh 15.56 Vers 44. But Saul had given Michal his daughter Davids wife to Phalti c. This Phalti of Gallim a place in the tribe of Benjamin â—aâ— 10.30 is also called Phaltiel 2 Sam. 3.15 to whom Saul gave Michal Davids wife not onely out of hatred and malice against David but also out of policy as he thought that the title of having his daughter to wife might not be any furtherance to him in climbing to the kingdome CHAP. XXVI Vers 1. ANd the Ziphites came unto Saul to Gibeah saying Doth not David hide himself c. Though David had been once before in great danger in these parts the Ziphites discovering him to Saul and seeking to intrap him yet hither he was come again from the wildernesse of Paran chap. 25.1 and good reason might be given for it For it might be occasioned by his marriage with Abigail whose estate lay in these parts and again his hope that Saul would keep his covenant and oath chap. 24. might encourage him the rather because since that for a time he had now been quiet but he found his enemies as violent as ever Indeed if David should come to the crown the Ziphites might well fear theâ— former treachery would be remembred and therefore it stood them upon to seek Davids ruine if by any means they could Vers 3. David abode in the wildernesse and he saw that Saul came after him c. But why is it said in the very next words vers 4. That he sent forth spies and so understood that Saul was come in very deed I answer that these first words are meant onely of some notice that David had of Sauls coming of the certainty whereof he was not at first fully satisfied and so sending out scouts to see if it were true was by them fully informed that it was so indeed Vers 6. Then answered David and said to Ahimelech the Hittite and to Abishai the sonne of Zeruiah brother to Joab saying Who will go down with me c. The two Captains whom he desired to go with him to Sauls camp were Ahimelech called the Hittite either because he was so by birth though in Religion he was an Israelite or else because though he was an Israelite by birth yet he lived among the Hittites and Abishai the sonne of Zeruiah Davids sister 1. Chron. 2.15.16 and therefore it is that she the mother is still mentioned and not the father who was perhaps of meaner descent at least not of so great a family David having before closely approached Sauls camp alone by himself as is before noted vers 5. and finding them all fast asleep being carried no doubt also by a speciall instinct of the spirit of God he resolved once more to manifest his fidelity to Saul and therefore demanded of these his followers which of them would venture to go with him into the camp to Saul where he had found all the Army securely sleeping Vers 8. Then said Abishai to David God hath delivered thine 〈◊〉 thine hand this day c. Davids sparing Saul in the like case formerly haâ— done no good upon him and besides the Lords proffering him the like opportunitie 〈◊〉 second time seemed to Abishai a manifest declaration of Gods will that he wouâ— have him cut off Saul and therefore though he rejected this motion before 〈◊〉 Abishai hoped he would hearken to it now and therefore again pressed him 〈…〉 might be done Vers 10. The Lord shall smite him or his day shall come c. That 〈…〉 God should strike him with sudden death or he should die his naturall 〈…〉 other men die by sicknesse or old age or he should come to his end by some casualty as by being slain in battel c. Vers 11. Take thou now the spear that is at his bolster and the cruse of water c. Which stood happely by him for the quenching of his thirst or else to wash with for some conceive that in those hot countreys they used to wash sometimes in the night especially if any pollution had befallen them Vers 14. Then Abner answered and said Who art thou that criest to the king That is say some to the disturbance of the king in his rest But I rather think that though it be onely expressed in the foregoing words that David cried to the people and to Abner yet he mentioned also the king at least so farre as to ask Who is there about the king whereupon Abner answered thus Who art thou that criest to the king Vers 19. If the Lord have stirred thee up against me let him accept an offering Some understand this as if David had said that in case it were manifest that it were of the Lord onely that Saul was stirred up against him he for his part would most willingly yield himself to the triall of justice that he might if he had offended undergo deserved punishment and so this might be accepted of the Lord as a sacrifice well-pleasing in his sight But there is another exposition given by others which is plainer and seems more clearly to be gathered from the text to wit that David desires that the Lord might be appeased by sacrifices if really it were of him that Saul was stirred up against David and of no body else David considered that perhaps no enemy urged Saul to these courses but that it was of God to wit by letting loose the evil spirit upon him 2. Sam. 24.1 and that herein the Lord might have respect both to the sinne of David and Saul why then saith David if the case be so let us both labour to make our peace with God let us offer up sacrifices that may be acceptable in his sight humbly acknowledging our offences and calling to
him for pardon and that because there is mercy with him and power to withdraw these turmoils if he be once appeased toward us They have driven me out this day from abiding in the inheritance of the Lord saying Go serve other gods That is by causing me to be thus continually persecuted not giving me any resting place in the land of Canaan they have done what in them lay to drive me from amongst the people of God to go and live amongst idolaters that so I might be entangled by them and corrupted in their idolatrous practises Vers 20. Now therefore let not my bloud fall to the earth before the face of the Lord. As if he had said Do not cause my bloud to be shed and spilt like water upon the ground causelessely the Lord seeing and beholding it For in those last words before the face of the Lord David implies a reason to move Saul to take heed of sheâ—ding innocent bloud to wit because the Lord would see it and not suffer it to go unpunished For the king of Israel is come out to seek a flea c. See the note chap. 24.14 Vers 21. Behold I have played the fool and erred exceedingly Thus Saul did not onely confesse his fault but did also with much detestation judge and condemne himself for his grosse folly therein and that also to his great shame openly in the â—aring of all his captains and souldiers that were about him Vers 23. The Lord render to every man his righteousnesse c For all Sauls fair promises David having had frequent experience of his ficklenesse this way slyeth from him to Gods goodnesse and puts all his trust and confidence in him as is evident in these two verses CHAP. XXVII Vers 1. THere is nothing better for me then that I should speedily escape into the land of the Philistines c. This was no warrantable course which David here pitched upon for his preservation for first God had once before commanded him to abide in the land of Judah by the Prophet Gad chap. 22.5 secondly having been such a deadly enemy to the Philistines and so hardly once before escaped with his life when he sought for shelter amongst them there was no likelihood he should be now entertained by them upon any other terms then that he and his souldiers should turn to the Philistines and become enemies to the king and people of Israel and thirdly to the great grief of those that were righteous in the land the enemies of David would exceedingly triumph in this alledging that now he had discovered what he was in deserting his people and religion and joyning himself to their uncircumcised enemies but thus it is usually with men when their hearts sink through infidelity as Davids now did they will seek to help themselves by any unlawfull means as men ready to sink in the water will be catching at any thing to save themselves from drowning Vers 2. And David arose and he passed over with the six hundred men that were with him unto Achish c. To Achish king of Gath David fled once before chap. 21.10 yet some think that this was not the same Achish and that to distinguish this from him formerly mentioned this is said to be the sonne of Maoch but David went in another manner now then he went before then he went secretly and alone by himself hoping to have lived there unknown now he went openly attended with six hundred followers and their severall housholds ver 3. and therefore now it is likely that he had beforehand procured from Achish assurance that he and his should live safely in the land to which indeed policy might perswade him in regard of the hatred wherewith Saul that made continuall warres with the Philistines was known to prosecute David Vers 5. Let them give me a place in some town in the countrey c. Davids aim in this request might be first that he might have the more freedome for the service of God and the exercise of his religion and might keep his souldiers from being corrupted with the sinnes of the Philistines especially of their Court-sinnes secondly that he might avoid the better the envie of the Philistines for being retired to some obscure corner of the countrey where he should be lesse in their eye there would not be so frequent occasioâ— of offence and stirring their spirits against him and besides all suspicion would be taken away of his affecting any advancement or place of eminency in their Court or State and thirdly that he might thence prey upon the enemies of Gods people secretly without having any notice taken of it but all he pretends was onely as out of modesty that it was not fit for him a stranger to live with the king in the royall citie especially having so much people with him who must needs be burdensome and might prove sometime offensive both 〈◊〉 him and to the inhabitants Vers 6. Then Achish gave him Ziklag that day Policie would have advised to place him for the better assurance in some town in the midst of the land and not in a town that bordered upon his own countrey as Ziklag did but this sheweth that God had blinded Achish for Davids good Wherefore Ziklag pertaineth unto the kings of Judah unto this day Ziklag was long since allotted to the tribe of Judah Josh 15.31 and afterwards was given to Simeon Josh 19.5 though ever since detained by the Philistines but now it came into the possession of those to whom God had given it and was not onely joyned to Judahs portion but was also upon this occasion designed to be for ever after a part of the Grown-land of the kings of Judah Vers 8. And David and his men went up and invaded the Geshurites and the Gezrites and the Amalekites c. Under a pretence of invading Judea he bent his forces another way and smote the Amalekites and others which are thought to be the remainders of the Canaanites to wit the Geshurites that is those that dwelt formerly in Geshur in Gilead Josh 12.15 and the Gezrites that had dwelt in Gezer which belonged to Ephraim Josh 16.3 who perhaps at the first coming of the Israelites fled thence to the Amalekites and had ever since dwelt amongst them And thus he not onely provided for the maintenance of his army by the spoils he took and deluded Achish who thought he had pillaged the land of Israel but withall he destroyed those accursed nations whom God had at first appointed to be rooted out and continued still enemies to the Israelites Vers 10. And David said Against the south of Judah and against the south of the Jerahmeelites and against the south of the Kenites It cannot be conceived that David pretended the invasion of so many places in one day The meaning therefore of this passage must needs be this That when ever Achish asked him that question Whither have ye made a rode to day he answered sometimes that he
their safety as the princes had but the princes had a speciall spleen against him because of the honour Achish had done him and therefore they presently combined together to complain of him and would have him removed Is not this David the servant of Saul the king of Israel which hath been with me these dayes or these years c. That is or rather these years for he had been with him a full yeare and foure moneths which was a good part of another yeare chap. 27.7 The time that David dwelt with the Philistines was a full yeare and foure moneths Vers 26. Then Achish called David and said unto him Surely as the Lord liveth thou hast been upright c. In the Original it is as Jehovah liveth for in those times these idolatrous nations had a reverent opinion not onely of their own peculiar gods but of those also which they esteemed the gods of other nations and so having so much knowledge of the God of the Hebrews that they knew he was called Jehovah Achish swore therefore As Jehovah liveth perhaps the rather to please David herewith yea it is probable that even amongst the heathen that were aliens and strangers from the common-wealth of Israel there were from former times some remainders of truth conveyed concerning God which were still retained amongst them as this of the name Jehovah from whence no doubt came that name of Jupiter or Jove which was in after times so rife amongst them Vers 8. What hast thou found in thy servant so long as I have been with thee unto this day that I may not go fight against the enemies of my Lord the king David doubtlesse would not for his life have drawn his sword against the people of God but yet that Achish and the Philistines might not be jealous of him and so for the better assurance of his life amongst them he was glad to put on a countenance as if he had greatly desired to aid the Philistins against the Israelites and as if it had troubled him much that he might not do it Vers 10. Rise up early in the morning with thy masters servants that are come with thee That is Sauls servants that are come with thee and he calls them not Davids servants but Sauls his masters to imply the ground of the jealousie of the Philistine Princes to wit the relation which they had to Saul that they were his subjects his servants c. And assoon as ye be up early in the morning and have light depart Lest the lords of the Philistines should in their rage fall upon David he adviseth him to make all the haste away that possibly he could and this was all Achish intended in this his advice But God had a further aim in it for by this means he was not onely freed from the danger of being forced either perfidiously to betray Achish who trusted in him or else to fight against his brethren but also hasted homeward that he might come in time to rescue the prey out of the hands of the Amalekites which they had carried from Ziklag as we see in the following chapter CHAP. XXX Vers 1. ANd the Amalekites had invaded the south and Ziklag and smitten Ziklag and burnt it with fire That is they had invaded the south of Judah and of the Philistines countrey and amongst the rest particularly they had sacked Ziklag and destroyed it with fire for so we find this place explained afterwards ver 14. where the Egyptian they took confesseth to David We made an invasion upon the south of the Cherethites that is the Philistines and upon the coast which belongeth to Judah and upon the south of Caleb c. This no doubt the Amalekites did to revenge the spoyl which David and his men had made in their countrey chap. 27.8 taking the opportunity of doing it at this time when the Philistines and Davids men were gone out to make an invasion into the land of Israel But God had herein a further end for by this means first David was chastened for his sinnes who out of his distrust of Gods promises and providence had sought to help himself by unlawfull means by fleeing to the Philistines by lying and dissembling and now of late by pretending to Achish that he had a desire to fight against Saul and against the Israelites secondly his faith was exceedingly tried for never was he in greater straights then he was at this time thirdly the Amalekites Gods enemies were smitten with a great destruction and fourthly David was indeared to his own people when there was most need of it because they were now immediately to receive him to be their king both by the fame of his victory and the presents he sent them vers 26. c. Vers 2. And had taken the women captives that were therein they slew not any c. And this no doubt was of God that they might by David be recovered again for otherwise how unlikely a thing was it that they should be so carried away with a covetous desire to make a gain of them by keeping them prisoners that they should not think of using these that were now in their power as David and his souldiers had a while before used them chap. 27.8 9. And David smote the land and left neither man nor woman alive c. Vers 5. And Davids two wives were taken captives c. This is inserted first to set forth in what a sad condition David was at present secondly to shew how wholly he submitted himself to the will of God that could depend upon Gods direction whether he should pursue the Amalekites or no vers 8. notwithstanding that his wives that were so precious in his eyes were by them carried away Vers 6. And David was greatly distressed for the people spake of stoning him c. As laying all the blame upon him first because he had provoked the Amalekites by spoiling their countrey chap. 27.8 secondly because he had now to no purpose carryed them all away after Achish and left the citie without any defence But David incouraged himself in the Lord his God David was at this time in great distresse his wives were taken captives to Achish he durst not return for he would have been inraged at him for the losse of Ziklag burnt by the Amalekites in revenge of his former inrodes upon them to flie to Saul was in vain for he was his deadly enemy and at this time invaded by the Philistines yea his town followers began to speak of stoning him But though all this were so yet now David raised up his heart by remembring the power and the goodnesse and the promises of God and so by this means he incouraged himself Vers 10. For two hundred abode behind which were so faint that they could not go over the brook Besor And these therefore David left with the carriages that with the other foure hundred he might the more speedily pursue the Amalekites as we see vers 24.
is that when both armies were met together as is before said Abner sent a challenge to Joab to wit that a certain number of their young gallants on each side might come forth and show both armies some pastime in a fight together and this no doubt he did in a bravery as hoping by this vaunting flourish of the courage of his men to daunt those that were with Joab but Joab soon accepted the challenge and sent forth twelve of his men to enter the lists with twelve of Abners and we may well think that the sad event of this combate was of God to shew how he abhorres such vain-glorious challenges Vers 17. And there was a very sore battel that day Each part happely being enraged by the death of their fellows slain in the combate both armies did presently with great fury fall upon each other and so there was a sore battel though at last Joab and his men wonne the field who fought for David the Lords anointed as it follows in the next words Abner was beaten c. and yet considering that Abner had all the tribes of Israel on his side save that of Judah it is very probable that his army was farre greater then Joabs Vers 21. Lay thee hold on one of the young men and take thee his armour As if he should have said Set upon one that is thy match and content thy self with taking the spoil of his armour from him or else I shall soon make thee know that thou art not able to deal with me Vers 22. How then shall I hold up my face before thy brother Hereby it appears that Abner began now to think of obtaining a peace from David and was troubled to think that he should have Joab his continuall adversary if he should now slay his brother Asahel Vers 23. Abner with the hinder end of his spear smote him under the fifth rib c. About the place where the short ribs are which is added because in that place the blow must needs be mortall and it was done with the hinder end of the spear that is with the pike in the lower end of the spear for their spears had pikes at both ends Vers 25. And the children of Benjamin gathered themselves together after Abner c. That is some of his broken troops gathering together about Abner on the top of an hill encouraged with the advantage of the place and night approching began to make head against Joab again Vers 26. Knowest thou not that it will be bitternesse in the latter end c. That is though in your heat of prosecuting the victory you have gotten the bloud of our brethren is not minded yet afterward it will cause bitter sorrow even these few of our army which are left when they see their condition is desperate may happely sell their lives amongst thy followers at a deare rate but however the shedding of so much bloud of Israel your brethren will end at last in bitternesse and therefore desist How long shall it be ere thou bid the people return from following their brethren Vers 27. Unlesse thou hadst spoken surely then in the morning the people had gone up every one from following his brother That is unlesse thou hadst by challenging the young men on our side provoked the people and he means that challenge mentioned vers 14. so farre we were from desiring to shed the bloud of our brethren that purposely to prevent it we were minded to have retired in the morning before the battel was fought Vers 28. So Joab blew a trumpet and all the people c. Though Joab doubtlesse was greatly incensed for the death of his brother Asahel yet hoping that Abner began to bethink himself of the losse they had sustained and especially to prevent the further shedding of the bloud of their brethren he sounded a retreat neither fought they any more to wit at this time for afterwards the warre was renewed again as is evident in the next chapter vers 1. CHAP. III. Vers 1. BUt David waxed stronger and stronger and the house of Saul waxed weaker and weaker Herein was Davids kingdome as in many other things a type of Christs and that both generally in the whole Church and particularly in the heart of every true Christian for thus shall it alwayes be betwix the kingdome of Christ and the kingdome of Antichrist between the flesh and the spirit in the regenerate The Church of Christ shall grow stronger and stronger and Antichrist shall consume away and grow weaker and weaker though he may seem to gather strength for a time yet by degrees he shall loose again more then for that time he had gotten and so he shall waste and consume away till at last his kingdome shall be utterly ruined and so it is likewise with the kingdome of Christ erected in the hearts of all true believers though the spirituall part be never so weak at the first yet it shall by little and little grow in strength and the flesh on the other side shall grow weaker and weaker There is a crown and kingdome promised them and though there be never so much opposition Christs promise shall at length be made good unto them as here Samuels was unto David they shall subdue all their enemies and shall be crowned at last triumphantly in heaven Vers 2. And unto David were sonnes born in Hebron c. And herein Gods providence notably appeared to wit that David all the while he was in exile had no children whilest they were like to be an occasion of much care and incumbrance to him But being now settled in his kingdome he had many sonnes for that all these were born to him in Hebron is yet more clearly expressed 1. Chron. 3.1 c. Vers 3. And his second Chileab c. Called also Daniel in that 1. Chro. 3.1 And the third Absalom the sonne of Maacah the daughter of Talmai king of Geshur There was an inrode made by David into this land of Geshur whilest he lived with Achish 1. Sam. 27.8 and therefore some think that David then took this Maacah captive and so took her to wife as is permitted by the Law Deut. 21.13 And she shall put the rayment of her captivity from off her and shall remain in thine house and bewail her father and her mother a full moneth and after that thou shalt go in unto her and be her husband and she shall be thy wife But Absaloms flying to this Talmai his grandfather by the mothers side chap. 13.37 may rather imply that he had her by way of peaceable treaty and that was doubtlesse unlawfull unlesse she yielded to become a proselyte Vers 5. And the sixth Ithram by Eglah Davids wife This clause Davids wife is here added either because her parentage was not known which is expressed in the rest of his wives and therefore this title is added in stead of that or to distinguish this Eglah from some other woman of the same name
of great importance to settle peace in the kingdome and to establish the kingdome to David that this his wife should be restored to him again because she was Sauls daughter and fourthly that by this means he should make triall of the fidelity of Abner Vers 14. And David sent messengers to Ishbosheth Sauls sonne saying deliver me my wife Michal c. Thus it seems David and Abner had contrived the businesse that David should send to Ishbosheth for his wife and that then Abner should second the motion and procure it to be done for that Abner had a hand in causing Ishbosheth to restore David his wife is evident vers 16. because Abner went along with her to Bahurim Now in the challenge that he makes of his wife Deliver me my wife Michal which I espoused to me for an hundred foreskins of the Philistines he mentions onely a hundred foreskins because so many onely David was by covenant bound to bring though he brought two hundred 1. Sam. 18.25 27. Vers 16. And her husband went with her along weeping behind her to Bahurim A town in the tribe of Benjamin chap. 19.16 Vers 17. And Abner had communication with the elders of Israel saying Ye sought for David in times past to be king over you Hereby it appears that many of the Israelites would have followed David before this but that they durst not for fear of Abner For the least we can conclude from hence is that before Ishbosheth was made king by Abner the Israelites were divided some standing for David others for Ishbosheth Sauls sonne Vers 19. And Abner went also to speak in the ears of David in Hebron all that seemed good to Israel and that seemed good to the whole house of Benjamin That is to the greatest part of them 1. Chron. 12.29 Abner having treated with the elders of Israel about their accepting of David to be their king and more particularly with those of Benjamin because they were like to be hardliest wonne in regard of their especiall relation to the house of Saul who was of their tribe he went to David perhaps under pretence of carrying his wife Michal to him to which Ishbosheth had consented and so then acquainted him how tractable he had found the Israelites and how willing to submit to his government yea even the men of Benjamin amongst the rest of whom David had most cause to fear that he should have found them refractory Vers 25. Thou knowest Abner the sonne of Ner that he came to deceive thee c. And thus though Joab doubtlesse was chiefly enraged because he feared Abner would insinuate himself into David and prove a corrivall to him in his honours and preferments and withall because his heart was full of revengefull thoughts against him for the death of his brother Asahel yet he alledged none of this to David but onely that he was solicitous for him as being confident that Abner came onely as a spie and sought to get some advantage against David Vers 26. And when Joab was come out from David he sent messengers after Abner c. Having spoken his mind to David it may seem that he flung away in an anger not vouchsafing to hear what David would answer and so being come out he sent messengers after Abner to bring him back and happely he sent in the name of the king which might be one cause why David was so carefull afterward to clear himself of it but doubtlesse he pretended that he had some businesse of importance to impart to him or else it is not like that Abner would have come back again Vers 27. Joab took him aside in the gate to speak with him quietly and smote him there under the fifth rib c. Thus Joab and Abishai had plotted the businesse before hand whence is that vers 30. So Joab and Abishai slew Abner because he had slain their brother Asahel at Gibeon in the battell c. by this means though the fact in Joab was foul and wicked God punished Abner for his rising up against David and making so light account of shedding so much bloud chap. 2.14 And Abner said to Joab let the young men now arise and play before us and withall God removed him out of the way that David might come to have all Israel submit themselves to him without the help of Abners treachery for that phrase of smiting under the fifth rib see the note chap. 2.23 Vers 28. I and my kingdome are guiltlesse before the Lord for ever from the bloud of Abner c. Because the Lord many times plagues the whole land for the magistrates shedding innocent bloud therefore David in this protestation that he makes of his innocencie mentions the kingdome together with himself I and my kingdome are guiltlesse c. Vers 29. Let there not fail from the house of Joab one that hath an issue c. David knew well that it was much to be suspected that the people would think that Abner was slain by his command or at least not without his consent and how likely this was to alienate the hearts of the people from him In a businesse therefore that so nearly concerned him no marvell though in the bitternesse of his spirit he poured forth these heavy imprecations against Joab and all his posterity Let there not fail from the house of Joab one that hath an issue that is the running of the reins see the note Lev. 15.21 or that is a leper or that leaneth on a staff through lamenesse or weaknesse and why he did not proceed further to do justice upon Joab which would have been of all the best way to clear his own innocencie himself sheweth vers 39. I am this day weak though anointed king and these men the sonnes of Zeruiah be too hard for me the Lord shall reward the doer of evil according to his wickednesse Vers 30. So Joab and Abishai his brother slew Abner because he had slain their brother Asahel at Gibeon in the battell These words in the battell are added as an aggravatian of Joabs sinne For Abner slew Asahel in open battell and was forced thereto by Asahels pursuite of him but Joab slew Abner treacherously when he pretended to speak peaceably with him why Abishai is here joyned with Joab see the note above verse 27. Vers 31. And David said to Joab and to all the people that were with him Rent your clothes c. That is he enjoyned them to bury Abner with a solemn funerall thereby testifying his sorrow for his death and clearing himself before all the people from having any hand in it Neither was it unfit that Joab amongst others should be enjoyned to be a publick mourner at his exequies for first he had more cause to mourn then any man because of his sinne David therefore requiring him thereunto did that which was fit if Joab therein dissembled it was his own fault Secondly it might be imposed as a kind of punishment that he should
Nathan said to the king Go do all that is in thine heart c. Yet afterwards by expresse direction from God he was appointed to crosse this which now he said whereby is manifest that the Prophets had not alwayes the spirit of prophecy upon them but spake sometimes as private men as Samuel did 1. Sam. 16.6 And it came to passe when they were come that he looked on Eliab and said Surely the Lords anointed is before him and 2. Kings 4.27 And when she came to the man of God to the hill she caught him by the feet but Gehazi came near to thrust her away And the man of God said Let her alone for her soul is vexed within her and the Lord hath hid it from me and hath not told me But before Nathan came to David with that message this present approbation had encouraged him to bind his resolution with a solemne vow to wit that which we reade of Psal 132.1 2 3 4 5. Lord remember David and all his afflictions How he sware unto the Lord and vowed unto the mighty God of Jacob. Surely I will not come into the tabernacle of my house nor go up into my bed I will not give sleep to mine eies or slumber to mine eye-lids Untill I find out a place for the Lord an habitation for the mighty God of Jacob. Vers 5 Shalt thou build me an house for me to dwell in That is thou shalt not The Lord purposed to have a house built which should be the peculiar place of his worship and service and had made known so much long since to his people Deut. 12.11 Then there shall be a place which the Lord your God shall choose to cause his Name to dwell there thither shall ye bring all that I command you your burnt-offerings and your sacrifices c. But David was not the man he had appointed for this work and therefore though the Lord commended David for this holy intention as is evident 1. Kings 8.18 And the Lord said unto David my father Whereas it was in thine heart to build an house unto my Name thou diddest well that it was in thine heart and made many gracious promises unto him at this time ver 10 11 12 c. to testifie how well he took it that he had such a purpose in his mind yet withall he made known to him that he meant not that it should be done by him but by his sonne and shewed him also the reasons why he might not do it though they be not here expressed to wit First because he should still be so encumbred with warres that he should not have leasure or opportunity to effect so qreat a work 1. Kings 5.3 Thou knowest how that David my father could not build an house unto the Name of the Lord his God for the warres that were about him on every side untill the Lord put them under the soles of his feet Secondly because he had been a man of warre and had shed bloud 1. Chron. 22 7 8. And David said to Solomon My sonne as for me it was in my mind to build an house unto the Name of the Lord my God But the word of the Lord came to me saying Thou hast shed bloud abundantly and hast made great warres thou shalt not build an house unto my Name because thou hast shed much bloud upon the earth in my sight and it must be a peaceable king that was to build the Temple that he might be a type of Christ the Prince of peace Isa 9.6 Vers 6. Whereas I have not dwelt in any house since the time that I brought up the children of Israel out of Egypt c. Though Davids intent was generally in it self good insomuch that the Lord himself commended him for it as is manifest in that place before cited 1. Kings 8.18 yet it was not without some mixture of errour for herein he failed because he undertook to do it without any particular direction or warrant from God led hereto onely by the judgement of his own reason that it was not fit God should dwell within curtains when he dwelt in an house of cedar and therefore though the Lord told him that his purpose was in the generall commendable yet withall he rejected his purpose and discovered thereby that he should have waited his leasure and direction and disproved his reason shewing that till he required a Temple to be built the ark was altogether as well in a tabernacle as in a Temple which was evident because he had never charged any of the Judges with this fault Why build ye not me an house of cedar See the note upon 1. Chron. 17.6 Vers 8. Thus saith the Lord of hosts I took the from the sheep-cote from following the sheep c. That David might not be discouraged and fear that this inhibition that he should not go forward in the work intended did proceed from the Lords disregarding of him or from any displeasure the Lord had conceived against him as a loving wife will grieve if her husband refuse any service she proffers to do him in these following words he shews how well he esteemed of him both by recounting what he had done for him by promising what he would do more But yet withall in these words I took thee from the sheep-cote c. to be ruler over my people the Lord implies that in doing this for which he had exalted him in ruling his people he might sufficiently approve his thankfulnesse to God and leave the care of building a Temple to whom God should choose Vers 10. Moreover I will appoint a place for my people Israel and will plant them c. This passage included in our Bibles in a Parenthesis is very intricate and obscure According to our translation the meaning I conceive is this Because the glory and happines of a king depends much upon the proâ—perous and flourishing estate of his people therefore the Lord doth promise David that the Israelites should be now settled peaceably and quietly in the land of Canaan and should not be molested and oppressed as they had formerly been in the dayes of the Judges I will appoint a place saith the Lord and will plant them that they may dwell in a place of their own and move no more that is I will now settle them so in the land of Canaan that they shall quietly enjoy it as their own lawfull inheritance and not be dispossessed and tossed up and down as formerly they have been neither shall the children of wickednesse afflict them any more as before time that is neither shall they be molested and vexed continually by their oppressing neighbours as in former times they have been and observable it is that speaking of those that had afflicted and distressed the poore people of God he terms them in that respect children of wickednesse and as since the time that I commanded Judges to be over my people Israel and have caused thee to rest
from all thine enemies that is and as they have been oppressed ever since that I appointed Judges to govern and defend them even unto this time that I have now given thee peace and rest from thine enemies round about This I conceive must needs be the meaning of this passage according to our translation for though it may be questioned why the Lord should say I will appoint a place for my people Israel that they may dwell in a place of their own Since God had done this long since he had long since appointed the land of Canaan to be theirs and had driven out the inhabitants that had dwelt in it before had put them into possession of it and they had enjoyed it as their own for many years together yet for answer to this we must know that because hitherto the Philistines and other of the old inhabitants of Canaan had still kept some good part of the land from them and by them and other neighbouring nations they had been hitherto ever and anon molested they being still ready upon all advantages to challenge their land and to seek to wrest it from them therefore the Lord speaks of the peaceable possession of the land as a thing that was not yet made good to them but should be now in the dayes of David and Solomon And whereas again it may be objected that much seems here to be promised which was never made good to the Israelites as that the Lord would so plant them in a place of their own that they should thence move no more and that the children of wickednesse should not afflict them any more as before time c. whereas we see that after Solomons dayes both the kingdome of Israel and Judah were often invaded and wasted by many of the neighbouring nations and that the Israelites were at last carried captive to Assyria and Babylon and other countries to this the answer must be that either this must be restrained to the time of David and Solomon his sonne in whose time the Israelites did at last peaceably enjoy their land as their own without any molestation from the neighbouring nations or else it must be understood as a conditionall promise God reserving liberty to himself to deal otherwise with them if they should rebell against him and indeed accordingly we see how marvelously they flourished till in the end of Solomons reigne they fell again to idolatry or else we must expect the full accomplishment hereof when this people shall come in to Christ and so shall be planted again in their own land never to be removed thence any more nor ever more to be afflicted by the children of wickednesse Vers 11. Also the Lord telletb thee that he will make thee an house That is that he will rear up of thy posterity on whom the kingdome shall be established after thee from one generation to another till it comes at last to be established in Christ see the note Exod. 1.21 Vers 13. He shall build an house for my name That is a house for my worship and service of which see the note Deut. 12.4 and it is meant of Solomons building the Temple for though David in his life time prepared great store of materialls for this great work 1. Chron. 22.14 and did also give unto Solomon the pattern of the house and the services thereof which he had received from the Lord 1. Chron. 28.11 Then David gave to Solomon his sonne the pattern of the porch c. and again vers 19. All this said David the Lord made me understand in writing by his hand upon me even all the works of this pattern yet David laid not so much as the foundation of the building but Solomon began and finished the work 1. Kings 5.1 c. But withall it is meant likewise of Christ the sonne of David by whom onely the Church is built that house of God of which the Temple was a type 1. Pet. 3.5 Ye also as lively stones are built up a spirituall house an holy priesthood to offer up spirituall sacrifice acceptable to God by Jesus Christ Vers 14. I will be his father and he shall be my sonne c. This clause is also meant both of Solomon and Christ That it is meant of Solomon is clear 1. Chron. 28.6 where this prophesie is repeated Solomon thy sonne he shall build my house and my courts for I have chosen him to be my sonne and I will be his father and that it is also meant of Christ is as evident Heb. 1.5 where the Apostle proves by this place that Christ was farre above the angels For unto which of the Angels said he at any time Thou art my sonne this day have I begotten thee and Again I will be to him a father and he shall be to me a sonne Indeed the following clause cannot be meant of Christ If he commit iniquity I will chasten him c. for though sinne was imputed to Christ Isaiah 53.6 The Lord hath laid on him the iniquity of us all yet it cannot be therefore said of Christ that he did commit iniquity The rule therefore for understanding these propheticall passages is this That onely those passages are to be applyed to Christ wherein Solomon was a type of Christ the first therefore is meant both of Solomon and Christ I will be his father and he shall be my sonne but in a different respect God was a father to Solomon by adoption and grace to Christ by naturall generation but then the second is meant onely of Solomon If he commit iniquity I will chasten him with the rod of men and with the stripes of the children of men and thereby some understand that men should be the rods wherewith Solomon should be chastised and so indeed it was with Solomon when he fell to idolatry in his latter dayes God corrected him for this by the rebellions of Hadad and Rezon and Jeroboam against him 1 Kings 11.14 c. but rather I conceive the meaning is either generally that as men use to correct their sonnes whom they love most dearly so God would correct Solomon though he would not cast him off as he cast off Saul yet he would make him smart for it if he sinned against him or else that God would correct him with moderation and gentlenesse for indeed gentle correction may well be termed the rod of men and the stripes of the children of men both because such correction is fitted to the weaknesse of men and because men are wont so to correct their children with a light and gentle hand or else in opposition to the strokes of Gods revenging justice for as the heavinesse of Gods judgements upon Babylon is implyed in that expression Isa 47.3 I will take vengeance and I will not meet thee as a man so on the contrary Gods gentlenesse may be well intended by this expression I will chasten him with the rod of men and with the stripes of the children of men If
God should plead against us with his great power as Job speaks chap. 23.6 it would soon grind us to powder but his purpose in smiting his children is onely to amend and not to destroy and therefore he doth it with great moderation and pitie Vers 15. But my mercy shall not depart away from him c. That is I will not cast him off from being king as I did Saul It is not that mercy which is the portion of Gods redeemed ones of which the Lord saith here that it should not depart away from Solomon as he took it from Saul for Saul never had any share in this mercy and where God affords this mercy he never takes it away But the mercy here spoken of is onely that of continuing the kingdome to him this mercy the Lord saith should not depart from Solomon he would not utterly cast him off from being king as David had seen Saul cast off whence is that last clause whom I put away before thee Vers 16. And thine house and thy kingdome shall be established for ever before thee c. These words before thee are added because his kingdome should be established in him unto the day of his death and should whilest he yet lived be settled upon his sonne and so should continue in his posterity they seeing and enjoying it till the coming of Christ in whom it should be established for ever Vers 17. According to all these words and according to all this vision so did Nathan speak unto David And herein did Nathan approve his integrity and fidelity he was not ashamed at Gods command to unsay and recant what he had formerly said and to contradict the counsel which himself had given to David ver 3. And Nathan said to the king Go do all that is in thine heart for the Lord is with thee Vers 18. Then went king David in and sat before the Lord c. That is he went into the tent where the ark was and continued there before the Lord for the Hebrew word here used signifies as properly and usually to remain and abide in a place or at a thing as to sit as Gen. 27.44 Lev. 14.8 1. Sam. 1.22 and 20.19 I deny not but that perhaps David might in these his private soliloquies even sitting as elsewhere walking and lying in his bed powre forth his soul unto the Lord in prayer as Moses prayed sitting Exod. 17.12 But Moses hands were heavy and they took a stone and put under him and he sat thereon and Elijah 1. Kings 19.4 But he himself went a dayes journey into the wildernesse and came and sat down under a juniper tree and he requested for himself that he might die and said It is enough now O Lord take away my life But the more probable opinion is either that by this word sat is meant tarried before the Lord or else that he at first sat down in the tabernacle and meditated of Gods goodnesse and mercy to him and afterwards addressed himself to pray unto the Lord that kneeling as the greatest of Gods servants were wont to do Psal 95.6 O come let us worship and bow down let us kneel before the Lord our maker 1. Kings 8.54 It was so that when Solomon had made an end of praying all this prayer and supplication unto the Lord he arose from the altar of the Lord from kneeling on his knees with his hands spread up to heaven Vers 19. And is this the manner of man O Lord God That is this is not the manner of man And some Expositours understand this thus that the settling of such blessings as God had promised upon his posterity was not according to the law of nature that children should inherit the estates and honours of their parents but of Gods mere grace and good will to them But there is more I conceive then this intended in these words David having acknowledged the great goodnesse of God in promising the kingdome to his seed after him and especially in assuring him that his seed should be the Sonne of God and should rule over his people for ever he breaks forth at length into an admiration of this wonderfull goodnesse and mercy of God And is this the manner of man O Lord God thereby implying either that it was not the manner of man to afford such favour of mere grace above all desert or to deal so freely and familiarly with those that are beneath them as God had dealt with him or else that this goodnesse and mercy of God especially in giving his own Sonne to be made man that he might redeem them to himself that were before the enemies of God and the slaves of Sathan and so rule over them as his own peculiar people was far above the mercy that could be expected from the most gracious and mercifull man or else that poore base man could not be in any degree worthy of such mercies as those were nor indeed capable of them according to the ordinary condition of man and so is this place parallel with that Psal 8.4 What is man that thou art mindfull of him or the son of man that thou visitest him which the Apostle applies particularly to Gods mercy in the incarnation of his onely begotten sonne and the advantages and honour that redound to man by this and by the work of our redemption performed by him Heb. 2.6 c. Vers 20. And what can David say more unto thee for thou Lord God knowest thy servant The first clause here And what can David say more unto thee may be understood two severall wayes either that David knew not how to ask more then God of his own free grace had promised him and was ready to conferre upon him and indeed as this passage of Davids prayer is expressed 1. Chron 17.18 it seems best to bear this sense And what can David speak more to thee for the honour of thy servant But then the meaning of the next clause is this For thou knowest thy servant that is thou knowest what is good for me thou knowest my wants and desires better then I can discover them to thee according to that of our Saviours Matth. 6.8 Your father knoweth what things ye have need of before ye ask them or else that he was not able to expresse how highly he esteemed of that goodnesse and mercy he had shewne to him and then the next words for thou Lord knowest thy servant are added to imply that God knew well enough the motions and desires of his heart to praise his name though with his tongue he was not able to expresse them Vers 21. According to thine own heart hast thou done all these great things to make thy servant know them That is of thine own free grace hast thou made all these glorious promises to me and mine that thy servant might know what thou meanest to do for him and his in time to come Vers 23. And to do for you great things and terrible
went out after him Joabs men and the Cherethites and the Pelethites and all the mighty men and they went out of Jerusalem to pursue after Sheba the sonne of Bichri and 1. Kings 1.38.44 So Zadok the Priest and Nathan the Prophet and Benaiah the sonne of Jehoiada and the Cherethites and the Pelethites went down and caused king Solomon to ride upon King Davids mule but why were they so called Some derive their names from certain Hebrew words which may imply that the Cherethites were the kings executioners that did cut off malefactours and the Pelethites were excellent men and chosen to defend his person but because we find that the Philistines were called Cherethites 1. Sam. 30.14 We made an invasion upon the South of the Cherethites and upon the coasts which belongeth to Judah and Cherethims Ezek 25.16 Thus saith the Lord God Behold I will stretch out mire hand upon the Philistines and I will cut off the Cherethims and the nation of the Cherethites Zeph. 2.4 5. Gaza shall be forsaken and Ashkelon a desolation they shall drive out Ashdod at the noon day and Ekron shall be rooted up Wo unto the inhabitants of the sea coast the nation of the Cherethites the word of the Lord is against you I rather subscribe to those that hold that the Cherethites were such garrison souldiers of the Israelites as were seated in Chereth of the Philistines from whom there was still a band chosen to attend the kings person as the guard of his body because they were the most expert and able souldiers and so also the Pelethites might be garrison souldiers amongst the Japhlethites Josh 16.3 And goeth down westward to the coast of Japhleti And Davids sonnes were chief rulers In 1. Chron. 18.17 chief about the king CHAP. IX Vers 1. ANd David said is there yet any left of the house of Saul c. Thus David began now to call to mind the covenant he made with Jonathan 1. Sam. 20.14 15. And thou shalt not onely while yet I live shew me the kindnesse of the Lord that I die not But also thou shalt not cut off thy kindnesse from my house forâ—ever no not when the Lord hath cut off the enemies of David It may seem strange indeed that David did not long ago think of this or that now thinking of it he should know nothing of Mephibosheth Jonathans sonne but for the first of these we may ascribe it to the continuall warres wherewith he had been hitherto encumbred and besides we know that in the sacred History all things are not set down in the very same order wherein they were done and for the second we must consider first that David having lived as an exile both from the court and kingdome of Israel a long time might happely know nothing of this child of Jonathans when he came to the crown secondly that the friends of Saul might purposely conceal him for fear of David thirdly that David was not through jealousie and fear inquisitive after Sauls posterity and fourthly that there is no cause why we should be so solicitous to clear David from being too remisse in taking care of performing the covenant which he had made with Jonathan However observable it is that when he enquired whether there were any left of Sauls family he expressed the reason That I may shew him kindnesse for Jonathans sake for doubtlesse this was added purposely that his courtiers might not forbear to deal plainly with him for fear he should enquire after them with an ill intent Vers 3. Is there not yet any of the house of Saul that I may shew the kindnesse of God unto him That is that great kindnesse that in the presence of God I promised to Jonathan or the kindnesse which God sheweth to the fatherlesse and afflicted yea to his very enemies and which he likewise requires that we should shew to them that are in distresse and misery that we may be like herein to God All this may be comprehended in this expression and it was indeed in the very same tearms challenged from David when Jonathan made a covenant with him 1. Sam. 20.14 15. And thou shalt not onely while yet I live shew me the kindnesse of the Lord that I die not But also thou shalt not cut off thy kindnesse from my house for ever c. Vers 4. Behold he is in the house of Machir the sonne of Ammiel in Lodebar A place beyond Jordan see chap. 17.27 so farre from Jerusalem he was perhaps purposely removed that he might be the better concealed from David Vers 6. Now when Mephibosheth the sonne of Jonathan c. Who is also called Merib-baal 1. Chron. 8.34 Vers 7. I will surely shew thee kindnesse for Jonathan thy fathers sake and will restore thee all the land of Saul thy father c. This land of Sauls had been hitherto it seems in Davids hands either by way of confiscation because of Ishbosheths rebellion or by title of succession as crown lands belonging to the king of Israel or by right of inheritance because David had married Sauls daughter according to the law Num. 27.8 If a man die and have no sonne then ye shall cause his inheritance to passe to his daughter Vers 10. And thou shalt bring in the fruits that thy masters sonne may have food to eat c. That is that Mephibosheth thy master Sauls sonne may have wherewith to nourish and provide for his sonne and the rest of his family Many Expositours hold that by his masters sonne in these words is meant Micha mentioned vers 12. the sonne of Mephibosheth who was now Ziba's master and so they take the drift of Davids words to be this that with the fruits of the land he should nourish Micha his master Mephibosheths sonne and that Mephibosheth himself should live with him in his Court and eat at his table but because in the verse immediately before this by his masters sonne is meant Mephibosheth I have given to thy masters sonne all that pertaineth to Saul and to all his house and so likewise in the words immediately following But Mephibosheth thy masters sonne shall eat bread alway at my table I cannot think that in these words between he should not mean the same by his masters sonne onely indeed it is plain by these words that thy masters sonne may have food to eat is onely meant that he might have food in his house for his family to eat for the next words shew that himself was to be continually at Davids table But Mephibosheth thy masters sonne shall eat bread alway at my table Vers 12. And Mephibosheth had a young sonne whose name was Micha Mephibosheth was but five years old when Saul and Jonathan were slain chap. 4.4 and now he had a young sonne so long it was after Sauls death ere David began to think of requiting the love which Jonathan had shewn to him CHAP. X. Vers 2. THen said David I will shew kindnesse unto Hanun the
delivered up to the Gibeonites to be hanged by them though the story of that be related after this chap. 21. but besides all this it is very probable which some say that the enemies of David did charge him that he had stirred up the Philistines to make that invasion upon the land wherein Saul and his sonnes were slain and therefore Shimei here chargeth all the bloud of the house of Saul upon David And the Lord hath delivered the kingdome into the hand of Absalom thy son As thou hast done to others so now through Gods just judgement others do to thee thou didst rise up against thy father-in-law to take the kingdome from him and now thine own sonne is risen up to take the kingdome from thee thus David lying under the crosse is reviled as our Saviour was by the Jews when he was crucified for our sinnes Vers 10. And the king said What have I to do with you ye sonnes of Zeruiah As if he had said trouble me not I will in this take none of your counsell nor will I have a hand in your wayes of revenge Vers 12. It may be that the Lord will look on mine affliction and that the Lord will requite good for his cursing this day This hope of Davids was grounded doubtlesse upon the Lords usuall dealing with his children for as Physicians are wont to give cordialls after purges to support and cherish the spirits of their patients so when the Lord suffers wicked men to abuse his servants he is wont usually as pitying them for their sorrows to recompence the evil they have done them even here in this world with some speciall mercy Vers 13. And as David and his men went by the way Shimei went along on the hills side over against him and cursed as he went c. This is added first to shew the violence of Shimie's malice secondly the constancy of Davids patience and thirdly the obedience of Davids captains who now were quiet though Shimei still ceased not to revile their Lord and would not give over Vers 14. And the king and all the people that were with him came weary and refreshed themselves there That is at Bahurim vers 5. Vers 16. Hushai said unto Absalom God save the king c. This Hushai might mean of David and so also that he addes afterward vers 18. And thus he deluded Absalom with ambiguous speeches Vers 17. And Absalom said to Hushai Is this thy kindnesse to thy friend c. This he saith to sift and try Hushai as wondring at and suspecting his revolt from David not as disliking any such ingratitude for why then should he not as well condemn himself for rising up against his father that begat him and that had alwayes been so loving yea indulgent towards him and indeed in his speaking of this to Hushai one may see that his conscience did inwardly accuse him for doing as bad himself as that he seemed to charge Hushai with and therefore he said not is this thy kindnesse to my father thy friend and why wentest thou not with my father but is this thy kindnesse to thy friend and Why wentest thou not with thy friend as being ashamed to mention the name of father or to utter a word that would condemn him of so foul a sinne Vers 21. All Israel shall heare that thou art abhorred of thy father then shall the hands of all that are with thee be strong That is then shall all thy followers be bold and resolutely firm for thee when they shall see by this fact of thine that there will be no possibilitie of reconciliation Ahithophel know well how easily parents and children are reconciled if it should to prove betwixt David and Absalom what would become of him and the rest of Absaloms abettours yea if the people did but fear this it might keep them from siding with Absalom to prevent these mischiefs therefore he seeks to engage Absalom in this as he judged unpardonable villany Vers 22. So they spread Absalom a tent upon the top of the house and Absalom went in unto his fathers concubines c. And thus was that accomplished which God had threatned chap. 12.11 of which see the note there he that slew Amnon because he had committed incest with his sister Tamar did now himself commit the same sinne with his fathers concubines and this he did too not drawn thereto with the strength of his lusts but advisedly upon politick respects led thereto by the counsel of Ahithophel which doubtlesse was a great aggravation of his sin Vers 23. And the counsell of Ahithophel which he counselled in those dayes was as if a man had enquired at the Oracle of God That is it was highly prized and for the successe counted most sure and certain CHAP. XVII Vers 2. ANd I will come upon him while he is weary and weak-handed c. That is whilest he is weary with the great march he hath taken that he might suddenly get out of thy reach and weak-handed as being daunted with the suddennesse of this rising of the people against him Vers 4. And the saying pleased Absalom well and all the Elders of Israel This is noted to shew the villany of Absalom who could applaud him that had counselled to have his father slain by a sudden surprize but especially as a circumstance that did wonderfully illustrate the mighty power of God in defeating the counsel of Ahithophel that however at the first propounding of his advice at the counsel board it seemed incomparably good not to Absalom onely but to all the rest of his counsel yet God so brought it about that afterward the same Absalom misliked this counsel which he had at first so much applauded and preferred the counsel of Hushai before it Vers 8. They be mighty men and they be chafed in their minds as a beare robbed of her whelps in the field That is running up and down in the fields when she hath lost her whelps both their known valour and their anger being now driven from their wives children and estates might assure Absalom that it would not be so easie a matter to terrifie them and make them flee with a sudden assault as Ahithophel had suggested And thy father is a man of warre and will not lodge with the people That is he is a man skilfull in martiall affairs and knows well how to order his affairs for the prevention of all the dangers of warre and therefore knowing that your aim will be presently to surprize him if it be possible he will not at this time lodge in the â—amp amongst the souldiers for fear there should be any traitours amongst them that should seek to betray him but in some other place so that it will not be so easie a matter to smite the king and seize upon the king and so put an end to the warre as Ahithophel hath apprehended it will be thus these words of Hushai must be understood for he doth not speak
Sion and being therefore conscious to themselves of much ingratitude against their sovereigne and fearing withall his just displeasure against them they durst not think of going forth to meet him David therefore by the priests who had stayed all this while in Jerusalem sends them word how ready he was to pardon and forget all that was past Why are you the last to bring the king back to his house and assures them that his affection to them was singular as being his brethren of the same tribe with himself Ye are my brethren ye are my bones and my flesh and acquainting them what he had heard concerning the resolution of the other tribes warns them to take heed that they were not the last in fetching home their king that had cause to be the first and thus was David a notable type of Christ who doth also fetch in rebels to God by proclaiming the tidings of mercy to them the terrours of the Law may scare sinners and make them desire if it were possible to runne away from God but it is the tender of grace in the Gospel that makes them come in and submit themselues Vers 13. And say ye to Amasa Art thou not of my bone and of my flesh c. David doubting that Amasa despairing of the pardon of his offence might draw from him a great part of the strength of Israel now under his command he sent particularly to him both to assure him that he was ready to receive him into his favour again and to give him the respect of a near kinsman for he was indeed his sisters sonne 1. Chron. 2.16 17. and also to proffer him the place of captain of the host the place which Absalom had given him and which Joab now enjoyed and had long since purchased by his valour 1. Chron. 11.6 God do so to me and more also if thou be not captain of the host before me continually in the room of Joab and thus did David seek both to satisfie Amasa and winne him to come in and withall to weaken the excessive power of Joab who had alwayes carried himself too too insolently towards him and had now lately much provoked him both by slaying Absalom against his expresse command and speaking so roughly and rudely to him when he was in heavinesse lamenting his death Vers 14. And he bowed the heart of all the men of Judah even as the heart of one man c. Some understand this of Amasa that upon this promise made to him by David he presently inclined the hearts of all the men of Judah to David so that unanimously they sent to the king their desire that he should return to Jerusalem again and the tender of their fealtie and alleageance to him as in former times but I rather think with others that this is spoken of David and that it is mentioned as the happy effect of this his wise and gentle carriage of himself both towards the men of Judah in generall and Amasa in particular namely that herewith he bowed the heart of all the men of Judah to desire unanimously to settle him again in the throne it might have cost a great deal of bloud to have subdued them by force but by these tenders of grace he bowed their hearts to him even according to his own desire Vers 17. And they went over Jordan before the king That is before the king came over to wit to meet him there on the other side and to fetch him over Vers 20. I am come the first this day of all the house of Joseph to go down to meet my Lord the king It may be justly questioned why Shimei who was of the tribe of Benjamin chap. 16.5 should here say I am come the first this day of all the house of Joseph but to this two answers may be given which have good evidence of reason in them to omit others that are not so satisfactory as these are to wit first that hereby is meant that he was the first of all the tribes of Israel that came to the king as considered apart from the tribe of Judah the Scripture is wont ordinarily to divide the tribes into Judah and Israel and the tribes of Israel so reckoned a part from Judah are usually called Ephraim because that was the chief of those tribes as Esa 7.2 Syria is confederate with Ephraim and the house of Joseph Psal 80.1 Give eare O shepherd of Israel thou that leadest Joseph like a flock and Zach. 10.6 I will strengthen the house of Judah and I will save the house of Joseph and so here in the same regard all the tribes of Israel as distinguished from Judah are comprehended under these words the house of Joseph or secondly that hereby is meant that he was come before any of the house of Joseph I am come the first this day of all the house of Joseph that is I am come before any of the tribes of Israel and because indeed where Judah and Israel or the house of Judah are distinguished in the Scriptures Benjamin is usually reckoned with Judah therefore many Expositours do rather approve of this last resolution of this doubt Vers 22. And David said What have I to do with you ye sonnes of Zeruiah that ye should this day be adversaries unto me That is that you should advise me to that which may prove so exceeding prejudiciall to me my adversaries could not wish me more hurt then this which you advise may bring upon me For do not I know that I am this day king over Israel That is am I not this day reestablished again in my kingdome which I had in a manner lost and would it be convenient to damp the joy of this day with shedding bloud or would it be safe to beat off them that begin now to submit themselves and to endanger my yet unsettled estate by shewing such severitie to him that first stooped and acknowledged his fault and should not Gods mercy in restoring me to my kingdome induce me to shew mercy to others Vers 23. Therefore the king said unto Shimei Thou shalt not die and the king sware unto him Yet at his death he gave Solomon charge to put him to death 1. kings 2.9 his hoar head bring thou down to the grave with bloud as perswading himself happely that therein he should not break his oath first because he sware onely for himself that he would not put him to death I sware to him by the Lord saying I will not put thee to death secondly because he did not as it may seem absolutely enjoyn his sonne to put him to death for this fact but to take some other occasion to do it for so much those words seem to imply which there he useth thou art a wise man and knowest what thou oughtest to do unto him namely that if he watched and observed him well his malice and wickednesse would break forth and give occasion enough in somewhat or other to proceed against him
19. I am one of them that are peaceable and faithfull in Israel Here this wise woman of Abel doth further disswade Joab from proceeding with such severity against this Citie by three severall Arguments first by pleading their innocency I am one of them that are peaceable and faithfull in Israel for this she speaks not of her self in particular there being no reason that the whole citie should be spared because she was peaceable but she speaks in the name and person of the whole citie to wit that their citie Abel was peaceable and faithfull and indeed it may well be that either the citie knew nothing of Sheba's guilt and did shut their gates not to defend Sheba but onely because they heard of an Army that was coming against them or at least that though there might be a faction in the citie that were abettors of Sheba yet for the generality of the people they were otherwise minded and this she alledgeth to justifie the citie and to stay the rage of Joab secondly by pleading the dammage that would redound to the Israel of God by the ruine of this citie Thou seekest to destroy a citie and a mother in Israel that is the chief citie of a Province a mother citie The chief cities of a Countrey are called in the Scripture mothers partly in regard of the multitude of the Inhabitants which are there bred and brought up as it were in the lap and bosome of a mother and are by her defended and sheltred from the violence of those that would hurt them and liberally provided for and sent forth perhaps into other parts of the land with a large portion of outward things but principally in regard of the towns and villages about them either because the cities had the command over them or at least because the towns and villages had much dependance upon them as children upon their mother for counsell and direction in their weightiest affairs for defence against invading enemy and for a supply of thing convenient for them and so this woman tearms her citie a mother in Israel to shew what a mischief he should do to the land of Israel in ruinating such a citie and thirdly by pleading the wrong that therein would be done unto the Lord in that the people were the people of God that were like to be destroyed in it and the citie a part of the inheritance wherein God had placed his people Why wilt thou saith she swallow up the inheritance of the Lord where also the expression she useth of swallowing up the inheritance of the Lord is very observable for thereby she covertly blames him for his violent and furious proceedings against them and intimateth that if he would not do all in a passion but would a little deliberate of these his proceedings he would be soon of another mind Vers 21. But a man of mount Ephraim Sheba the sonne of Bichri by name hath lift up his hand against the King He was of the Tribe of Benjamin but dwelt it seemeth in mount Ephraim and therefore Joab calls him a man of mount Ephraim And the woman said unto Joab behold his head shall be thrown to thee over the wall This she promiseth with such confidence either because she knew already the minds of those that were able to do it or because she was assured they would be wonne to it and not hazard the citie to shelter a Traitour and indeed that the inhabitants were by her perswaded to yield to this the words in the following verse seem clearly to imply Then the woman went unto all the people in her wisdome c. that is by her wisdome in pleading with them and the strong reasons she alledged she perswaded the Citizens to cut off his head c. Vers 23. Now Joab was over all the host of Israel As before when David was first settled in the kingdome the names of his chief Officers were expressed chap. 8.16 So here again first to let us see that Joab recovered his place David perhaps not knowing how to oppose it and secondly to she how fully David was reetablished in the kingdome all things being setled again in the former order Vers 24. And Adoram was over the tribute This office was not mentioned before chap. 8. for since that David had enlarged his Dominions and made many nations tributary to him and thereupon this office was committed to Adoram Vers 25. And Sheva was scribe Or Seraiah chap. 8 17. CHAP. XXI Vers 1. THen there was a famine in the dayes of David three years yeare after yeare and David enquired of the Lord. Though this story of the three years famine be here related after that of Absaloms rebellion and Sheba's insurrection against David yet it is generally held that both this and the following story chap. 24. happened long before and indeed if Absaloms rebellion was in the the fourtieth yeare of his fathers reigne who reigned in all but fourty years chap. 5.4 as many gather from chap. 15.7 And it came to passe that after fourtie years Absalom said unto the King c. this consequently must needs be before that onely because all these fore-mentioned troubles that befell David befell him for his sinne with Bathsheba therefore are they there inserted immediately after that and these that concerned other matters are afterward related by themselves the Scripture rather respecting the coherence of the matter and argument then the consequence of the time and so much methinks the very Text doth imply giving no other note of the time but that it was in the dayes of David though the sinne was long since committed yet at length God began to punish the whole land for it by sending a famine amongst them caused as it seems vers 10. by want of rain and how ever at first David took it as a punishment laid upon them for the common sinnes of the land yet when he saw that it continued three years together he concluded there was some speciall thing wherewith God was offended and for which he would be satisfied and therefore then he enquired of the Lord. And the Lord answered It is for Saul and for his bloudy house because he slew the Gibeonites That is many of the Gibeonites in the following verse it is indeed expressed that he endeavoured to root them all out of the land Saul sought to stay them in his zeal to the children of Israel and Judah to wit as pretending that it was neither profitable nor honourable nor safe for Gods people to suffer any of those cursed nations to live amongst them whom God hath commanded them utterly to destroy Exod. 23.33 Deut. 7.2 but it seems he did not openly professe this which he had purposed with himself for this would have been too manifest an act of tryranny and injustice and too palpable a violation of the oath which Joshua and the Elders of Israel had taken that they should live peaceably amongst them Josh 9.15 and besides had he gone
what affection Rizaph had shown to her sonnes that were hanged and how carefull she had been to keep their dead bodies from being torn and mangled that they might be decently interred partly as being stirred up by the example of Rizpah to shew the like respect to the dead bodies of Saul and his family and partly that this honourable buriall of her sonnes might be some comfort to that poore sad woman he went himself and fetched the bones of Saul and Jonathan and buried them together with the bones of those that were lately hanged in the Sepulchre of Kish the father of Saul Vers 13. And they gathered the bones of them that were hanged That is after their bodies had been buried for some time or else we must say that the bodies hanged so long ere rain came that the greatest part at least of the flesh was consumed Vers 15. And David waxed faint To wit as being then grown old and therefore not so well able to hold out in the fight as formerly he had been Vers 17. Thou shalt go no more out with us to battel that thou quench not the light of Israel That is for fear thou shouldest be slain in whom consists the conduct joy and life of thy people kings are called in the Scripture the light of their people 1. Kings 15.4 The Lord his God gave him a lamp in Jerusalem to set up his sonne after him Psal 132.17 I have ordained a lamp for mine anointed partly because by their wisdome the people are governed partly because they are to shine as lights by good example but principally because they are the means of so much joy and comfort to a people and thence it is that the people here tell David that by his death the light of Israel would be quenched Vers 18. And it came to passe after this that there was again a battel with the Philistines at Gob. This Gob it seems was near unto Gezer and therefore 1. Chron. 20 4. it is said that the battel was in Gezer Then Sibbechai the Hushathite slew Saph. Or Sippai 1. Chron. 20.4 This Sibbechai was one of Davids worthies as was also Elhanan mentioned in the following verse see 1. Chron. 11.26 â—9 Vers 22. These foure were born to the giant in Gath and fell by the hand of David And by the hand of his servants Though David did not kill them himself yet their death is ascrâ—bed to David as well as to his captains and that beâ—◠〈◊〉 they fought in his quarrel and under his command CHAP. XXII Vers 1. ANd David spake unto the Lord the words of this song in the day that the Lord had delivered him c. In expressing the time and the occasion of Davids composing this following Psalme to wit that it was when the Lord had delivered him out of the hand of all his enemies and out of the hand of Saul his deliverance from Saul is particularly mentioned not because that was the last of his deliverances but because that was the greatest the fury and rage of Saul against him was greatest and of longest continuance and brought him often into the greatest dangers and therefore he mentions this particularly when David had gotten some breathing-time from his troubles he gave not himself to idlenesse and worldly pleasures but calling to mind his many former deliverances he composed Psalmes of thanksgiving that God might have the glory of all that he had done for him Vers 2. And he said The Lord is my rock and my fortresse and my deliverer c. This very song we have again in the book of the Psalmes and it is there the 18. Psalme onely there are some clauses here that are expressed there in other words and in some places a clause is now and then added also in one of them which is not in the other as here in the very beginning of the Psalme we have not those words I will love thee O Lord my strength which are there prefixed the reason whereof may be as some Expositours conceive because here we have it as it was at first composed by David but there as it was afterwards revised and upon second thoughts in some expressions altered and changed when he delivered it to the Levites to be sung in the Temple the reason why he useth here in the entrance of the Psalme such variety of expressions to set forth the praise of God calling him his rock his fortresse his deliverer his shield the horn of his salvation his high tower his refuge his saviour is partly because his heart was so full of thankfulnesse upon the consideration of his many deliverances that this made him so abundantly to powre out his soul in the high praises of God he thought he could never sufficiently expresse them and partly because he desired hereby to set forth what an alsufficient defence the Lord was unto him that God was all in all for his preservation and that there was no securitie to be thought on but he had found it in God Vers 3. The God of my rock in him will I trust c. Psal 18. vers 2. this is expressed thus my God my strength in whom I will trust and the last clause of this verse my refuge my Saviour thou savest me from violence is not in the 18. Psalme as for the next words here he is my sheild and the horn of my salvation a horn signifieth in the Scripture power and glory Psal 92.10 My horn shalt thou exalt like the horn of an unicorn Amos 6.13 Have we not taken to us horns by our own strength Hab. 3.4 He had horns coming out of his hand and there was the hiding of his power horns therefore are used to signifie kings Dan. 8.21 The great horn that is between his eyes is the first king Rev. 17.12 And the ten horns which thou sawest are ten kings c. in which regard Christ is called an horn of salvation Luke 1.69 God therefore is here called by David the horn of his salvation to imply that by him he had been advanced and enabled both to defend himself and to push down his enemies before him Vers 5 When the waves of death compassed me the floods of ungodly men made me afraid To expresse the condition he was in by reason of his enemies David compares them here to waves and floods of waters first to set forth the multitude of his enemies they came in amain to Saul from all parts of the kingdome to take part against David as in a flood the waves come tumbling and rowling one in the neck of another secondly to signifie the violent rage of his enemies who were in this regard like floods of water that come rowling down from hills and mountains and carry all before them and thirdly to intimate that yet like land floods that continued not long their roaring rage made him afraid but that fear did drive him to God as it follows in the next verse and then their rage was
served every moneth and twelve times four and twenty thousand make two hundred eighty and eight thousand to which if you adde their captains over thousands and hundreds and other officers of the bands they might well make up three hundred thousand I know that many Expositours do in another manner reconcile these two places and that not improbably to wit that in the Chronicles we have the number of all that were numbred by Joab and the captains which were eleven hundred thousand but that here we have the number that Joab gave up to David which was but eight hundred thousand and that because whilest he was making up the account out of there severall papers which he was to give in to the king the plague was begun in Jerusalem and that hereupon he brake off in discontent and so three hundred thousand were left out in the account which was by Joab carried in to David and hence they say is that 1. Chron. 27.24 Joab the sonne of Zeruiah began to number but he finished it not because there fell wrath against Israel for it neither was the number put in the account of the Chronicles of king David but because it is expressely said 1. Chr. 21.5 that Joab gave up to David the summe of eleven hundred thousand of Israel and the series of the history seems plainly to imply that Joab gave up the sum of the people before the plague begun therefore I conceive the first answer is far the most probable As for that place 1. Chr. 27.24 see the note there And the men of Judah were five hundred thousand men Both in regard of the dignity of this tribe and the multitudes of their people the number of this tribe was given in apart by it self In 1. Chron. 25.5 it is said there were of Judah four hundred and seventy thousand here it is said there were of Judah five hundred thousand so that here are reckoned of Judah thirty thousand more then are reckoned there to which there are two solutions given by Expositours the first is that the thirty companies under the command of the thirty worthies mentioned in the latter end of the former chapter which might be all of Judah are reckoned here but left out in the Chronicles the other is that here is set down the totall number of the men of Judah which was taken before the plague but in the Chronicles thirty thousand of these are left out because so many of them were dead of the plague but for the reason mentioned in the former note I rather approve of the first of these Vers 10. And Davids heart smote him after he had numbered the people Expositours do generally hold that this was done the very night before the Prophet Gad was sent unto him vers 11. God wakening his conscience by the immediate motion of his spirit for though in the Chronicles Gods punishing the people is mentioned before Davids repentance yet it is evident that first Davids heart smote him and then afterwards when he had chosen three dayes pestilence the pestilence was sent amongst them and this was the plague wherewith God smote Israel because of Davids sinne but yet according to our translation wherein the following verse is rendred not as it is ordinarily in other translations And when David was up in the morning c. but for when David was up in the morning the word of the Lord came unto the Prophet Gad c. methinks it cannot be otherwise taken but that when David was up the next morning after the number of the people was given unto him by Joab the Prophet Gad was sent unto him by the Lord to make known his sinne and how he intended to punish him for it and that hereupon Davids heart smote him and he confessed his sinne to the Lord and begged pardon of him as is here said for to what else can that particle for have reference but to make known how Davids heart came to be touched with remorse for his numbring of the people to wit that the Prophet Gad was sent unto him with the following message and that thereupon his heart smote him and he humbled himself before God as is here expressed but however evident it is that all the while that Joab and the captains were numbring the people which was vers 8. Nine moneths and twenty dayes David continued in his sinne without any effectuall check of conscience for it which is indeed very observable Vers 12. Thus saith the Lord I offer thee three things choose thee one of them c. Though the Lord knew better then David which was the least grievous of the three punishments he meant to propound to him and accordingly had determined to send the pestilence amongst them yet did he think fit to tender him warre and famine and pestilence willing him to choose with which of them he would be scourged first because when the pestilence was sent amongst them the very scourge which he had chosen hereby David might plainly see that it was sent of God and that for the punishment of his sinne secondly because this was usefull to humble David the more by letting him see the hainousnesse of his sinne in the sharp punishments which God might justly have laid upon him as a father that brings forth three or four rods some greater then other though he means to use but one of them and happely the least doth thereby the more scare his child and humble him with the fear of his anger so did the Lord deal herein with David thirdly because hereby he meant to discover his kindnesse and mercy to David who though he might have inflicted what punishment he pleased himself not onely of these three but of a thousand more yet such was his gentlenesse and goodnesse to David that of these three he would let him choose which he had rather suffer and fourthly because he would hereby make it more manifest that the determination of our wills by Gods decree doth no way deprive us of the freedome of our wills as we see in David who was left freely to choose either of these punishments propounded and yet chose and indeed could not but choose that which God had decreed on Vers 13. Shall seven years of famine come unto thee in thy land Three years of famine are onely spoken of in 1. Chron. 21.11 12. Thus saith the Lord Choose thee Either three years famine or c. therefore we must understand that here those years of famine mentioned chap. 21. are also included because of this plague would have been much aggravated by this that having had lately three years of famine they should now in the fourth yeare be doomed to three years famine more as if the Prophet had said three years of famine the land hath already endured because of Sauls sinne against the Gibeonites and this is now the fourth yeare wherein the Lord hath manifested that his wrath is appeased by sending seasonable showers of rain but being now
again offended by this thy sinne he propounds unto thee three years famine more shall the famine you are scarce yet rid of begin a new and continue to the end of seven years and these are those three years of famine mentioned 1. Chron 21.12 Or that there be three dayes pestilence in thy land In 1. Chron. 21.12 or three dayes the sword of the Lord even the pestilence in the land and the Angel of the Lord destroying throughout all the coasts of Israel It was not therefore an ordinary pestilence caused by the distemper of the air and other naturall causes which was now propounded to David but a pestilence by the immediate stroke of an Angel which is also evident indeed by this that in three dayes space it went throughout all the coasts of Israel and having continued three dayes did then presently cease Vers 14. I am in a great strait let us fall now into the hand of the Lord c. The famine was to continue severall years the sword to destroy severall moneths and the pestilence to last onely three dayes yet David was in a strait which he should choose and that because they were all sore judgements and David knew well that the pestilence might destroy as many in three dayes as the sword in three moneths or the famine in three years but at last he chose the pestilence and that because he would rather fall into the hands of God then men Let us fall saith he now into the hand of the Lord for though the sword and famine are sent by God yet in them he useth other instruments besides as men in warre and other devouring creatures in famine and besides in the pestilence we depend more immediately upon the Lord for help whereas in warre and famine our help depends very much upon the mercies of men and again usually when the Lord punisheth by men he suffers them to deal more severely and cruelly then himself is wont to deal with them when he takes them into his own hand and this was the main cause why David chose the pestilence yet withall his charitie also was herein remarkable that he chose such a calamitie as would spare the Prince no more then the people whereas in warre he might have got into some strong fort and in famine might have stored up provision for himself and so have hoped to be free Vers 15. So the Lord sent a pestilence upon Israel from the morning even to the time appointed That is from the morning when Gad came to David unto the third day vers 11. For when David was up in the morning the word of the Lord came unto the Prophet Gad c. and Gad came and told it David c. all which day the plague should have continued even the full term of three dayes but then the Lord repented and stayed the hand of the destroying Angel And there died of the people from Dan to Beersheba seventy thousand men To wit besides women and children or else under this word men women are also included as in other places however thus was David punished in that wherein he had sinned his mind was lifted up because of the number of his people and now their numbers are diminished and empaired Vers 16. And when the Angel stretched out his hand upon Jerusalem to destroy it the Lord repented him c. That is on the third day when after the slaughter of many thousands in the other parts of the kingdome the plague was begun in Jerusalem too the Lord repented him of the evil which he had threatned and so before the plague had continued full three dayes the Lord commanded the Angel to stay his hand evident indeed it is that the charge given to the Angel to stay his hand was not till David and the Elders had humbled themselves upon their seeing the Angel with a drawn sword and had offered up a sacrifice as God had enjoyned for so it is said vers 17. that when David prayed he saw the Angel that smote the people and vers 25. David built there an altar unto the Lord. c. So the Lord was entreated for the land and the plague was stayed onely first herein generall this is prefixed that the Lord repented him and commanded the Angel to stay his hand and then afterwards it is expressed how the Lord was wonne to do this to wit by the prayers and sacrifices which David offered unto him Vers 17. And David spake unto the Lord when he saw the Angel that smote the people c. To wit with a drawn sword in his hand and that not in a vision but in a visible shape for not onely David but the Elders also that were with him and Ornan and his sonnes are said to have seen him for Araunah here is there called Ornan 1. Chron. 21.16 David saw the Angel of the Lord stand between the earth and the heaven having a drawn sword in his hand vers 20. And Ornan turned back and saw the Angel and his four sonnes with him and they went and hid themselves Lo I have sinned and I have done wickedly but these sheep what have they done c. To wit in that act of numbring the people for which David had been told that the pestilence was sent amongst them for so it is expressed in 1. Chron. 11.17 David knew well enough that there was too much sinne amongst the people to provoke God to destroy them but he knew withall that the present plague was sent amongst them for his sinne in numbring the people and that it was that did chiefly rend the bowels of David that by his sinne he had caused such a slaughter to be made amongst the people which made him plead so earnestly their innocence in regard of this sinne and to step in as it were betwixt the sword of the Angel and the poor people Let thine hand I pray thee be against me and against my fathers house which may be meant either of his tendring himself alone to be slain in stead of the people for the whole house of his father would have suffered greatly in his death or else as an expression of his reall desire that he and his whole family should be cut off rather then that the people should suffer as they did Vers 18. And Gad came that day to David and said unto him Go up rear an altar unto the Lord in the threshing-floore of Araunah the Jebusite That God by his Angel did send the Prophet Gad with this message to David is evident vers 19. And David according to the saying of Gad went up as the Lord commanded and 1. Chron. 21.18 Then the Angel of the Lord commanded Gad to say to David that David should go up and set up an altar c. though David and the Elders of Israel had humbled themselves in sackcloth and prayed unto the Lord 1. Chron. 21.16 17 18. Yet for the staying of the plague the Lord would have besides an altar
reared and sacrifices offered thereon which was doubtlesse to teach them that there was no way to obtain the pardon of their sinne and the removall of their present judgement but by faith in that propitiatory sacrifice which their promised Messiah was to offer up for them but why was this altar appointed to be reared in the threshing floore of Araunah the Jebusite I answer first to intimate the end of this sacrifice to wit that it was to stay the plague that it might go no further there it was that the Angel appeared in a visible shape with a drawn sword 1. Chron. 21.15 The Angel of the Lord stood by the threshing floore of Ornan the Jebusite thither therefore David was sent to rear up an altar and to offer sacrifices secondly because of Davids fear the Lord having a gracious respect herein to the sad condition of his poor servant which we find expressed 1. Chron. 21.29.30 The tabernacle of the Lord which Moses made in the wildernesse and the altar of tht burnt offerings were at that season in the high places at Gibeon But David could not go before it to enquire of God for he was afraid because of the sword of the Angel of the Lord that is he durst not give over interceding there to go unto Gibeon for fear of the slaughter that might be made in the interim by the sword of the Angel amongst the inhabitants of Jerusalem or else he was so weakened with the terrour of seeing the Angel with a drawn sword that he was not able to go thither and when he could not go to Gibeon what place was then sitter to reare an altar in then that where the Angel appeared with a drawn sword thirdly to signifie the calling of the Gentiles for Araunah being of the stock of the Jebusites though doubtlesse at present a proselite that is one that was converted to the faith of Israel the Lords appointing David to rear an altar in his threshingâ—floore did notably shadow forth that the day should come when God would dwell amongst the Gentiles and be worshipped by them and fourthly because God had determined in this very place to have the Temple built as is evident 2. Chron. 3.1 Then Solomon began to build the house of the Lord in Jerusalem in mount Moriah where the Lord appeared unto David his father in the place that David had prepared in the threshing floore of Ornan the Jebusite and so the Lord would have this place consecrated as it were and endeared to the people by the sacrifice that procured so great a blessing for them as was the staying of this raging pestilence Vers 22. Behold here be oxen for burnt sacrifices and threshing instruments and other instruments of the oxen for wood In 1. Chron. 21.23 there is added that he offered him also his wheat for a meat-offering Lo I will give thee the oxen also for burnt-offerings and the threshing instruments for wood and the wheat for the meat-offering I give it all partly because of the terrour he was stricken into by seeing the Angel with the drawn sword for as it is noted before from 1. Chron. 21.20 both he and his sonnes had seen the Angel and hid themselves and partly because he was told that the altar and sacrifices intended were for the removing of that heavy judgement that lay now upon the people in stead of selling he proffered to give unto David not the threshing floore onely but the oxen also the threshing instruments wheat and all not caring how much he gave for so good a use Vers 23. All these things did Araunah as a king give unto the king The most Expositours do hereupon inferre that this Araunah had been king of the Jebusites and embracing the faith of Israel was content to live as a private man and to let David reigne as king in Jerusalem and indeed in the Hebrew it is All these things did Araunah a king give unto the king but this ground methinks is not sufficient to warrant this conceit rather I conceive this expression is used by way of extolling the bounty of Araunah that he did herein as it were match David the king in bounty carried himself more like a king then a private subject in this his princely bounty Vers 24. And the king said unto Araunah Nay but I will surely buy it of thee at a price c. Some conceive that David would needs give the full price for these things because he would not take away that which was anothers to give unto God as knowing well that sometimes a kings request is in effect a command that subjects do often give what they would not part with but that they dare not but give it but because David might well see that Araunah offered these thing freely it is better said by others that this was from the ingenuity of David because he was not willing to serve God cost-free So David bought the threshing-floore and the oxen for fifty shekels of silver 1. Chron. 11.25 It is said that David gave to Ornan for the place six hundred shekels of gold by weight which seeming difference is thus reconciled to wit that he bought the thresning-floore and the oxen as here for fifty shekels of silver but for the whole place and the ground with the houses where afterward the Temple was built he gave six hundred shekels of gold Vers 25. So the Lord was intreated for the land and the plague was stayed from Israel And this the Lord testified by sending fire from heaven to consume the sacrifices as is expressed 1. Chron. 21.26 and he answered him from heaven by fire upon the altar which must be meant onely of burning the burnt offerings for the sacrifices of peace offerings were not burnt upon the altar but were to be eaten as a holy feast so that it seems the burnt-offerings were first offered on the altar which were miraculously consumed by fire from heaven and then afterwards the peace-offerings were offered upon the same altar ANNOTATIONS Upon the first book of KINGS Otherwise called The third book of the KINGS CHAP. I. NOw king David was old and stricken in years and they covered him c. The scope of these two following books is to declare the history of the Commonwealth of Israel when it was divided into two several kingdomes under the command of the severall kings of Judah and Israel and therefore it is that they are called The books of the Kings The history of Saul and David were related in the two foregoing books of Samuel because they reigned over the whole people of Israel united in one body Onely Solomons reigne is here described and the death of David as making way thereto because in his reigne we are to see the first cause of that following schisme and rending of the kingdome of Israel into two severall kingdomes to wit that of Judah and that of Samaria By whom these books were written we cannot say that they were written by the
and all the wisedome of Egypt By the children of the east is meant the Arabians or Chaldeans who were at this time famous for their learning especially for Philosophy Astronomy and other the liberall sciences as were also the Egyptians whence is that concerning Moses Acts 7.22 And Moses was learned in all the wisedome of the Egyptians and was mighty in words and in deeds and hereby it appears therefore that Solomon excelled in this kind of learning Vers 31. For he was wiser then all men then Ethan the Ezrahite and Henâ—n c. Who it seems were the famous men for learning and wisdome in these tines amongst the Israelites for these I conceive are the same that are mentioned amongst the posteritie of Judah the sonnes of Zerah 1. Chron. 2.6 and that therefore â—than is here called the Ezrahite it seems by were famous also for their poetry if these were that Ethan and Heman mentioned in the titles of the 88. and and 89. Psalmes Vers 32. And he spake three thousand proverbs c. So it is said in next verses thâ—t he spake of trees c. and that he spake also of beasts and of fowl and of creeping things and of fishes and that there came of all people to heare the wisdome of Solomon whereby it is evident that though he were a king of so great majestie and glory yet he read lectures of naturall and morall Philosophy and of Divinitie too for the instruction of those that would come to heare him Vers 34. And there came of all people to heare the wisedome of Solomon from all kings of the earth which had heard of his wisedome That iâ— from all the kings which were any thing near about him CHAP. V. Vers 1. ANd Hiram king of Tyre sent his servants unto Solomon c. This Hiram king of Tyre was also king of Zidon which was neare unto Tyre and therefore the Zidonians are called Hirams servants verse 6. Vnto thee will I give hire for thy servants for thou knowest that there is not among us any that can skill to hew timber like unto the Sidonians being therefore a neighbour prince when he heard of Davids death and his son Solomons succeeding him in the throne he sent as it seemes the custome of princes then was his Embassadours to Solomon to congratulate his succession and that the rather because as the Text saith he had beene alwayes a constant friend to David for Hiram was ever a lover of David And hereby it is evident that the eighty third Psalme was not composed by David because there the inhabitantâ— of Tyre verse 7. are named amongst other enemies that were confederate against the Israelites which doubtlesse was not in Davids and Hirams dayes Vers 3. Thou knowest how that David my father could not build an house c. To wit by common report It is said also that Solomon alledged the kindnesse Hiram had showne to his father in sending him Cedars to build himselfe an house whereof we have heard before 2 Sam. 5.11 and desired him to afford him the like favour for the building of a Temple for the Lord 2 Chron. 2.3 And Solomon sent to Hiram the king of Tyre saying As thou didest deal with David my father and diddest send him Cedars tO build him an house to dwell therein even so deal with me Vers 4. There is neither adversary nor evill occurrent That is to hinder the work of building the Temple Vers 5. I purpose to build an house unto the name of the Lord c. That is for the honour and worship of God of which see the note Deut. 12.2 and herein was Solomon a Type of Christ by whom the Church the spirituall temple of God is built Vers 6. Command thou that they hew me Cedar trees out of Lebanon c. Many Expositours hold that Libanus was a part of Solomons land and that he required of Hiram only workmen to hew timber But 1. because it is said that Hiram sent Cedars as a present to David 2 Sam. 5.11 And Hiram king of Tyre sent messengers to David and Cedar trees c. And 2. because of the great quantity of corne and oyle which Solomon gave to Hiram yeare by yeare in liew of this which he required of him verse 11. And Solomon gave Hiram twenty thousand measures of wheat for food to his houshold and twenty measures of pure oyle thus gave Solomon to Hiram yeare by yeare I rather thinke that Libanus was in the possession of the king of Tyre though it were the utmost bounds northward of the land of Canaan and that Solomon therefore had the timber also from him or else it may be that Libanus being a large tract of mountains was partly in Solomons territories though most in Hirams and so both may be true that most of the materials he had from Hiram and that such timber as was cut in Solomons territories was hewed also by Hirams servants Here is onely mention made of Cedar trees as being the chief timber he used but he sent also for Firre trees and Algume trees and for a man cunning to worke in gold and silver c. 2 Chron. 2.7 8. It is indeed said that David before his death prepared abundantly both workemen and Cedar trees and all other necessaries 1 Chron. 22.2 3 4 14.15 and 1 Chron. 29.2 But the meaning of that is only that he prepared exceeding much not that he prepared enough or more then enough both for the house and the holy utensiles therof though he had provided exceeding aboundantly yet there was much more wanting which Solomon therefore now takes care to provide And unto thee will I give hire for thy servants according to all that thou shalt appoint See the note verse 11. Vers 7. He rejoyced greatly and said Blessed be the Lord this day c. In 2 Chron. 2.12 it is Blessed be the Lord God of Israel that made heaven and earth c. now hence and because he calls the God of Israel Jehovah some Expositors conclude that he was a Proselyte which others deny and that because his people the Tyrians and Sidonians were at this time idolaters and served Ashtaroth who is therefore called the goddesse of the Zidonians Chap. 11.5 and indeed even the heathens had in these times a kind of reverent opinion of the God of the Hebrews and of the gods of other nations whom they worshipped not as we may see 1 Sam. 4.8 Woe unto us who shall deliver us out of the hand of these mighty Gods these are the Gods that smote the Egyptians 1 Kings 20.23 And the servants of the King of Syria said unto him their gods are gods of the hills therefore they were stronger than we Daniel 6 16. Now the king spake and said unto Daniel Thy God whom thou servest continually he will deliver thee and Acts 17.23 For as I passed by and beheld your devotions I found an Altar with this inscription To the unknowne God So that nothing can
wit that God would be pleased when they prayed in or towards the Temple to hear their prayers and restore them again to the land of their inheritance Vers 35. If they pray toward this place and confesse thy name and turn from their sinne when thou afflictest them c. As if he should have said though they did not repent and turn unto thee till thine hand was heavie on them yet let not that hinder the acceptance of their prayers if they do then sincerely repent and seek thy face and favour Vers 36. Forgive the sinne of thy servants and of thy people Israel that thou teach them the good way c. This is added because first there is no hope of saving instruction till sinne be pardoned secondly the removing of a judgement yields little comfort unlesse men become better then they were before and thirdly no chastisement will ever instruct men unlesse God teach them by his spirit Vers 38. What prayer and supplication soever be made by any man or by all thy people Israel which shall know every man the plague of his own heart c. By the plague of the heart here is meant both the sinnes for which they are punished which proceed all from the wickednesse of the heart and must be acknowledged and bewailed or else men will never seek seriously to God that the punishment may be removed and also the punishment it self because it is inflicted for sinne which is rooted in the heart and doth alwayes oppresse and wound especially when we apprehend it to be an effect of Gods wrath Vers 41. Moreover concerning a stranger that is not of thy people Israel Either this is meant of such strangers as were converted to the Jewish Religion called therefore Proselytes such as was that Ethiopian Eunuch Acts 8.27 who had been at Jerusalem to worship or else of such strangers as were also unbelievers for whom the Jews say there was a court without that where the people of Israel met together Indeed there is no question but strangers of another religion by the victories of the Jews and other discoveries of Gods speciall love to them might be brought to have a reverent opinion of the God of the Hebrews for this was usuall with the heathens as we may see in that example of the Philistines 1. Sam. 4.7 8. and 6.2 3. and thereupon might come with their gifts and prayers to the temple but then doubtlesse Solomon hoped not that their persons and prayers should be accepted with God for any such devotion in them for there was never any way of obtaining favour with God but onely in and through the Messias but desired onely that God would make his power known by doing what they should so desire of him that so his name might be rendred the more glorious Thus this place may be understood of infidell strangers yet I think it is rather meant of Proselytes Vers 44. If thy people go out to battel against their enemy whithersoever thou shalt send them c. Thus he implyeth that even when they had a commission from God to take up arms yet they ought by prayer to seek Gods assistance and withall that unlesse the warre was just it would be in vain to seek to God for help Vers 51. Thine inheritance which thou broughtest forth out of Egypt from the midst of the furnace of iron Why the Israelites are called Gods inheritance see the note Deut. 32.9 and why Egypt is called a furnace of iron see the note Deut. 4.20 it implies the heavinesse of their oppression there and that it was to purge them and not to consume them Vers 52. That thy eyes may be open unto the supplication of thy servant That is of me thy servant as before vers 28.29 30. Vers 54. And it was so that when Solomon had made an end of praying c. In 2 Chron. 6.41 some particulars are added which here are omitted to wit that having ended his prayer he added these words Now therefore arise O Lord God into thy resting place thou and the ark of thy strength c. which is a clause of the 132. Psalme vers 8.9 10. and therefore doubtlesse that Psalme was made either by his father David at his removing of the ark or else by Solomon at this time and that hereupon fire came down from heaven and consumed the burnt offerings and the sacrifices which the Priests had then laid upon the altar whereupon the people bowed themselves and worshiped the Lord 2 Chron. 7.1 3. Now therefore when the Lord had thus testified his presence and assent to Solomons prayers the King rose up and blessed the people as in the following words is expressed Vers 59. That he maintain the cause of his servant That is of me his servant or of the king of Israel indefinitely Vers 64. The same day did the king hallow the middle of the court c. That is the middle part of the pavement of the inner Court to wit either by offering sacrifices thereon or by building many and severall altars there for the present occasion because one altar could not suffice for such a multitude of sacrifices Vers 65. Solomon held a feast seven dayes even fourteen dayes That is seven dayes for the dedication of the Temple which began with the beginning of the seventh day of the seventh moneth and ended with the end of the fourteenth day if the tenth day be accepted as being the day of their publick fast as is above noted vers 2. and then seven days for the feast of Tabernacles which began with the beginning of the fifteenth day and ended with the ending of the one and twentieth day Vers 66. On the eighth day he sent the people away c. To wit the day following the last seven of the feast of Tabernacles which was the two and twentieth day of the moneth for that eighth day was an holy day added as it were to the seven dayes of the feast of tabernacles Levit. 23.36 at the end of this day he dismissed the people yet because they went not away till the twenty third day of the moneth therefore it is said 2 Chron. 7.10 that on the three and twentieth day of the seventh moneth he sent the people away unto their tents glad and merry in heart for the goodnesse that the Lord had shewed unto David and to Solomon and to Israel his people where Solomon is also mentioned though it be not so here CHAP. IX Vers 1. WHen Solomon had finished the building of the house of the Lord and the kings house c. Some would have these words and the kings house and all Solomons desire which he was pleased to doe to be included in a parenthesis and that because they would have the meaning of this clause to be that when Solomon had finished the building of the house of the Lord the Lord appeared to Solomon c. before he had built his own house and his other buildings but I see
did Solomon build these high places for his wives idol-gods in the hill that is before Jerusalem that is in mount Olivet of which mention is made 2. Sam. 15.30 called afterwards the mount of corruption where they continued till Josiahs dayes 2. Kings 23.13 And the high places that were before Jerusalem on the right hand of the mount of corruption which Solomon the king of Israel had builded did the king defile probable it is that Solomon did purposely build them out of the citie as thinking it too much to defile the citie which God had chosen for his dwelling place with such abominations but yet being set up so nigh the Temple they might seem erected to outbrave or defie Gods Temple and therefore even hereby his sinne was aggravated Vers 8. And likewise did he for all his strange wives Though at first happely he might onely grant this favour to one or two of his wives yet the rest by degrees pleaded for the same libertie and so at last he was brought to build high places for all his wives idol-gods Vers 9. His heart was turned from the Lord God of Israel which had appeared unto him twice That is in an extraordinary way as he used to appear to his Prophets by dreams and nightly visions to wit once at Gibeon chap. 3.5 and the second time at Jerusalem chap. 9.2 which being a singular favour is therefore mentioned as a great aggravation of his sinne Vers 11. I will surely rend the kingdome from thee and will give it to thy servant And thus God repayed him in his kind for as he divided the honour that was onely due to God leaving part of it to the Lord and giving away part of it to his wives idol-gods so the Lord dealt with his posterity in regard of the kingdome leaving his sonne two tribes and giving away ten of the twelve tribes to Jeroboam his servant Vers 12. Notwithstanding in thy dayes I will not do it for David thy fathers sake That is because of the promise made to him 2. Sam. 7.12 13 14 15. Vers 13. But will give one tribe to thy sonne c. To wit one of the tribes of Israel considered apart from the tribe of Judah of the twelve tribes there were but ten that followed Jeroboam vers 31. Rehoboam therefore and his posterity had two tribes that revolted not to Jeroboam to wit Judah and Benjamin 2. Chron. 11.12 having Judah and Benjamin on his side and why then is it said here that one tribe onely should be given to Solomons sonne I answer because he speaks here of the tribes that belonged to the kingdome of Israel Judah in regard of her eminencie was still reckoned apart from the rest of the tribes 1. Sam. 11.8 And when he numbred them in Bezek the children of Israel were three hundred thousand and the men of Judah thirty thousand but especially after that division when Judah followed David and the other tribes followed the house of Saul henceforth the kingdome of Judah and the kingdome of Israel were still distinguished yea even after both were jointly under Davids command 2. Sam. 5.5 In Hebron he reigned over Judah seven years and six moneths and in Jerusalem he reigned thirty and three years over all Israel and Judah Now the Lord therefore threatning the rending away of the kingdome of Israel from the house of David he addes Howbeit I will not rend away all the kingdome that is all the kingdome of Israel but will give one tribe to thy sonne that is one of the tribes that belonged to the kingdome of Israel namely Benjamin see the notes vers 3. and chap. 12.20 and this the Lord promiseth to do for David his servants sake and for Jerusalems sake which he had chosen to wit that in the citie which God had chosen they might live under the government of Davids seed the true heirs of the kingdome from whom the Messiah was to descend Vers 15. When David was in Edom and Joab the captain of the host was gone up to bury the slain c. Of Davids subduing the Edomites we reade 2. Sam. 8.14 And he put garisons in Edom throughout all Edom put he garisons and they of Edom became Davids servants and at this time it seems whilest Joab prosecuted his victory slaying all the males where he came Hadad was hid being a little child and afterwards whilest he went about to see that all the dead that he had slain were buried Hadad secretly escaped away Yet some conceive otherwise of this passage to wit that after the conquest of the Edomites 2. Sam. 8.14 the Edomites fell upon the garisons which David left behind him and slew them whereupon Joab went up to bury the dead and to be avenged on the Edomites and so slaying all the males where he came Hadad of the seed-royall was conveyed away Vers 18. And they took men with them out of Paran To honour him with their attendance when he should come into Egypt Vers 21. Hadad said to Pharaoh Let me depart that I may go into mine own countrey As conceiving hope of recovering the kingdome of Edom now David and Joab were dead whom it seems he much feared or at least of enjoying liberty upon some honourable conditions to live again in his native countrey yet it is manifest he attempted nothing against Solomon a long time after this for he left Egypt immediately after Davids death before Pharaoh had cause to be jealous of him because of his affinitie with Solomon and till Solomons fall in his old age his enemies stirred not chap. 5.4 But now the Lord my God hath given me rest on every side so that it seems he either lay hid along time in Idumea or made some covenant with Solomon as becoming tributarie to him for his kingdome yea when he did stirre he was not able to shake off the yoke for the Edomites continued tributaries to the kings of Judah till Jehorams reigne 2. Chron. 21.10 Vers 23. Rezon the sonne of Eliadah which fled from his Lord Hadadezar king of Zobah To wit when David had gotten the better of his master in battel this it seems was when David got that great victory of the Syrians mentioned 2. Sam. 10.18 Vers 24. And they went to Damascus and dwelt therein and reigned in Damascus David had put a garison in Damascus 2. Sam. 8.6 It seems therefore that Rezon with his band of men set upon this garison and took the place from Solomon and so there reigned as king Vers 25. And he was an adversary to Israel all the dayes of Solomon That is after his first rising against him it is likely he was an adversary in heart ever since he fled in that battel wherein his lord Hadadezer was vanquished and that then he gathered this band of men here mentioned perhaps of his lords broken troops yet because David put garisons in Syria of Damascus 2. Sam. 8.1 6. and it is not probable that Solomon lost any
that were already in a mutinous temper it was ill coming they might think into his clutches whose little finger was so heavie nor could there be any hope of fair usage from him that when he came to treat with his people could speak of nothing but yokes and whips and scorpions Vers 16. The people answered the king saying What portion have we in David c. What have we to do with the posterity of David we will have a king again of our own tribes as formerly a seditious speech much like that of Sheba 2. Sam. 20.1 We have no part in David neither have we inheritance in the sonne of Jesse and whereto happely they did allude besides by calling David as it were in scorn the sonne of Jesse they imply that he having been formerly raised by them from a mean condition to be their king it was not sufferable that his grandchild should now tyrannize over them as if they were scarce good enough to be his slaves To your tents O Israel That is Let us return to our own dwellings and not stay here to make our selves slaves to such a tyrant but amongst our own tribes let us make us a king Because of old they dwelt in tents this phrase had ever since continued in use amongst them Now see to thine house David This also was spoken by way of derision and scorn as if they should have said Let Rehoboam the sonne of David make much of his own tribe for beyond their bounds his kingdome is not like to extend we are resolved to take care of our selves and to provide a king amongst our own tribes Vers 17. But as for the children of Israel which dwelt in the cities of Judah Rehoboam reigned over them Two severall wayes this may be understood to wit either of the Israelites of the ten tribes that such of them as left their land in the dayes of Jeroboam came and dwelt in the cities of Judah did submit themselves to Rehoboam as their brethren of Judah did or else rather of the men of Judah who are here called the children of Israel which dwelt in the cities of Judah that though their brethren of Israel fell off from Rehoboam yet the continued constant to him Vers 18. Then king Rehoboam sent Adoram who was over the tribute c. It is most probable that this man was sent yet too late to pacifie the people but being one of the taxers of the people the very sight of him did more enrage them and thereupon they stoned him and this too was a notable act of folly in Rehoboam Vers 19. So Israel rebelled against the house of David unto this day The defection of the ten tribes is here called rebellion which shews plainly that it was a sinne in them thus to cast off their lawfull sovereigne for though the Prophet Ahijah had foretold and promised that Jeroboam should be king of the ten tribes chap. 11.31 yet because the people had no command from God herein but did what they did merely of their own heads and in a discontent against Rehoboam their wayes were rebellious however they did thereby accomplish what God had determined Vers 20. And it came to passe that when all Israel heard that Jeroboam was come again c. It is manifest that Jeroboam was amongst the resst when at first they demanded of Rehoboam a relaxation of their burdens vers 3. And Jeroboam and all the congregation of Israel came and spake unto Rehoboam but it seems that was then known onely to some of the chief of the congregation which when it came to be generally known amongst the people they presently assembled themselves sent for him and made him their king as here it is said Thus generally Expositours understand this place yet it may be that being here to relate how the Israelites made Jeroboam their king their first calling him to their assembly is onely here again repeated There was none that followed the house of David but the tribe of Judah onely It is manifest that there were but ten tribes that revolted to Jeroboam chap. 11.31 and therefore Rehoboam must needs have two tribes which were Judah and Benjamin as is clearly expressed 2 Chro. 11.2 but because Benjamin was but a poore little tribe and being joyned with Judah were still comprehended under the name of the kingdome of Judah therefore it is said here that none continued firm to Rehoboam but the tribe of Judah onely Vers 24. Thus saith the Lord You shall not go up nor sight against your brethren the children of Israel c. To wit because God had decreed that the ten tribes should rend themselves as they had done from the house of David for so it follows in the next words return every man to his house for this thing is from me There is indeed an intimation too of another motive in these first words to wit that the Isiraelites were their brethren but this is not mentioned as a sufficient cause apart by it self but as a circumstance which might render them the more willing to submit to what God had determined we see in the warre which they made against Benjamin with Gods approbation Judg. 20.1 that it was not unlawfull for Gods people in any case to fight against their brethren but that which made it now unlawfull was because God did now make known to them that this which was done was of him and then to make them the more willing to submit to Gods decree herein even this also might be laid into the ballance that the warre which they intended was against their brethren They hearkened therefore to the word of the Lord and returned c. and so all was stayed for the present Nor do we ever reade that Rehoboam as bad as he was did ever after this attempt to recover the kingdome of Israel out of the hands of Jeroboam but yet there was continuall hostilitie betwixt these two kings and the borderers on both sides did continually make inrodes one upon another chap. 14.30 Vers 25. Then Jeroboam built Shechem c. That is he forrified these two cities Shechem and Pennel the one within Jordan and the other without and indeed we reade that Shechem was utterly ruined by Abimelech in the dayes of the Judges Jud. 9.45 Vers 27. If this people go up to do sacrifice in the house of the Lord at Jerusalem c. Though God had promised Jeroboam by Ahijah the prophet chap. 11.38 that if he would walk in his wayes he would be with him and build him a sure house as he had done for David yet having no confidence in this promise of God he concluded that if the people should continue to go up to Jerusalem to sacrifice they would soon return to Rehoboam again to wit first because they would be forced for fear of being apprehended as traitours when they came to Jerusalem either to give over their offering of sacrifices to God or else to make their peace with
be rent c. And thereby was signified the future demolishing of that altar and rooting out that superstitious worship which Jeroboam had now established at the command of Josiah Vers 4. He put forth his hand from the altar saying Lay hold on him c. His stretching forth his hand was as a signe of that which he spake namely that he would have had the people lay hold upon the Prophet and so likewise the Lords causing his hand to be so suddenly dried up was not onely to disable him from hurting the Prophet but also that all the people might be scared from aiding their king in what he required Vers 5. The altar also was rent c. First Jeroboams hand was withered and then afterwards his altar was rent and thus the Lord was pleased to shew how tender he was of the safety of his servant in that he would first revenge the violence intended to him ere he revenged the dishonour that was done to himself in that their idolatrous altar Vers 9. Eat no bread nor drink water nor turn again by the same way that thou camest One reason why the Lord would not have the Prophet eat nor drink in that place might be that the Prophet might not by receiving any kindnesse or curtesie there seem to mind himself or his own benefit and so also the reason why he was forbidden to return the way he came might be as some conceive that he might not seem to come back as afraid or ashamed to do what he was enjoyned according to that 2. Kings 19.33 By the way that he came by the same shall he return But indeed the chief ground of this whole charge I rather conceive was to signifie how the Lord detested both the place and the people because of their idolatry that he would not suffer his Prophet to eat or drink amongst them nor return the way he came but go thence some other way as abhorring the very way that had brought him to the sight of such abominations Vers 11. Now there dwelt an old Prophet in Beth-el c. There he dwelt at present having formerly removed from Samaria thither whence it is that he is called the Prophet that came out of Samaria 2. Kings 23.18 It is very questionable what this old Prophet was the rather because it seems that his sonnes were present at Jeroboams idolatrous worship for here it is said that his sonnes came and told him all the works that the man of God had done that day in Beth-el and the words which he had spoken unto the king them they told also to wit those vers 8 9 10. that if the king would give him half his house he would neither eat nor drink in that place and that because the Lord had given him an expresse charge to the contrary all which must needs imply that either they joyned with the rest in that idolatrous worship or were at least faulty in that they could please themselves with seeing the solemnitie of a service so dishonourable to the Lord and indeed Gods displeasure against them for this was discovered in that their presence there proved the occasion of such a grievous sinne to their father some Expositours conceive that this old man was no Prophet of the Lords but a false prophet and an upholder of the idolatry of Beth-el and that fearing lest Jeroboam should henceforth disregard him and be scared by that which had happened from this their new erected religion he laid that plot which is here afterwards related to deceive the Prophet hoping that as it fell out upon his disobeying Gods command some judgement would fall upon him and that then both Jeroboam and the people would sleight his predictions and be rather confirmed in their idolatrous courses again others conceive that he was indeed a Prophet of the Lords but a vicious wicked man and that because he framed so grosse a lie vers 18. to deceive the man of God that came from Judah and others that he was both a true Prophet and a good man and that onely at this time being left of God he was shamefully overcome by the devils temptations and the corruptions of his own heart for hearing what had passed in the kings chappell at Beth-el and finding himself touched in that particular that the Lord would not suffer the Prophet to eat or drink in Beth-el wherein he lived constantly with his children and familie he had above all a desire to try him in this whether God had indeed given him such a charge or no and so through the subtilty of Sathan was drawn to pretend that God had appeared unto him and appointed him to fetch him back vers 18. and indeed this to me seems most probable first because he is expressely called an old Prophet secondly because the Lord by him did afterward denounce the punishment that should fall upon the deceived Prophet vers 21.22 thirdly because of the great respect he afforded the Prophet both dead and living and because he assured his sonnes that what he had prophesied against the altar at Beth-el should surely come to passe vers 31.32 Vers 14. And found him sitting under an oak and he said unto him Art thou the man of God c. The Prophets sitting under an oak was doubtlesse from wearinesse and faintnesse the rather because he had been restrained from eating and drinking in Beth-el nor need it seem strange that the old Prophet having never before seen him should so presently guesse him to be the man he looked after for besides the description his sonnes might give of him even by some mantle or other attire peculiar to the Prophets in those times he might know him to be a man of God Vers 19. So he went back with him and did eat bread in his house and drank water c. And thus by that he which the old Prophet did tell him he was wonne to do what no perswasions of the king could winne him to do Indeed he should not have credited the uncertain report of a Prophet so directly contrary to that which he was sure God had already given him in charge but first the specious name of a Prophet deceived him secondly the thing which the old Prophet desired of him was like to be a charge and trouble to him but could be no way any advantage to him and why might he think should an old Prophet lie when he could not hope to any thing by it and thirdly it was not altogether improbable but that God might have countermanded what he had formerly enjoyned him to encline him to judge so he might remember how the Lord countermanded what he had formerly enjoyned Abraham concerning the sacrificing of his sonne and might think that now the Lord had proved him and found him faithfull he was willing to take off this charge as pitying his faintnesse for want of food and that though God would not suffer him to eat of the kings meat yet he would permit him to
refresh himself in a Prophets house These and other considerations mighth move him to believe what the old Prophet had said the rather because his desire of some refreshing after such a time of abstinence and travell must needs make him the readier to hearken to him Vers 20. The word of the Lord came unto the prophet that brought him back To wit by some intemall inspiration or prophetick extasie whereby he was as it were constrained to denounce against his seduced guest even whilest he sate at his table the judgement that should fall upon him for his eating and drinking with him and so consequently to condemn himself for that grosse lie wherewith he had deceived him Vers 22. Thy carcase shall not come unto the sepulchre of thy fathers And herein was implyed that he should die in his return before he gat home to his own land a gracious warning that he might repent of his sinne before his death Vers 23. He sadled for him the asse That is for the Prophet whom he had brought back he sadled his own asse for we read not but that hitherto the man of God that came from Judah had gone on foot and doubtlesse the more officious and kind he was because he considered the mischief he had done him and was troubled for it yet withall observable it is that he did not accompany him homeward which might well be for scare of being involved with him in the judgement that was to come upon him Vers 24. A lion met him by the way and slew him And thus first the Lord chastised his servant for his sinne secondly he confirmed the certainty of what this man of God had formerly spoken in his name he told the king that God had charged him not to eat in that place so that when such a hand of God was upon him for not persevering to obey this command every one might hereby be assured that he was indeed a prophet of God and that all the rest that he had spoken concerning Jeroboams altar should in its season come to passe too as the old Prophet did afterward from hence conclude vers 32. and thirdly he shewed how he abhorred that place in that he slew his own Prophet for eating and drinking amongst them And the asse stood by it the lion also stood by the carcase That the asse should not sly from the lion and that the lion should neither prey upon the living asse not the Prophets dead body but should rather stand as a guard to preserve the dead body from being torn by other creatures and as it were to force the asse not to stir thence but to stay there in a readinesse to carry back his masters body to be buried in Beth-el I say both these are miraculous passages and were as signes to manifest unto all men first that it was not hunger that had provoked the beast to this violence but the over-ruling command and providence of God and secondly that God loved his Prophet dead and would miraculously preserve him for buriall though he had testified his displeasure against his sinne for the example of others even by taking away his life Vers 29. And the prophet took up the carcase of the man of God c. Either therefore the lion went away as soon as the old Prophet came as having now done what he stayed for or else the Prophet was by the evident proofes he saw of Gods over-ruling hand in this businesse heartened against the fear of that beast and so took and carried away his body to be buried Vers 30. And he laid his carcase in his own grave c. And so that was performed which God had said vers 22. Thy carcase shall not come to the sepulchre of thy fathers As for that which followeth and they mourned over him saying Alas my brother this was according to the usuall manner of bewailing their dead friends in those times Jer. 22.18 Therefore thus saith the Lord concerning Jehoiakim the sonne of Josiah king of Judah they shall not lament for him saying Ah my brother or Ah Sister they shall not lament for him saying Ah Lord or Ah his glory Vers 31. Bury me in the sepulchre wherein the man of God is buried lay my bones beside his bones To wit that his bones might be suffered to lie at rest and might not be digged up and burnt by Josiah to which end it seems also he took order to have a superscription engraven on the sepulchre whereby it might be known who it was that was buried there and indeed herein he had his desire 2 King 23.17.18 Vers 32. The cities of Samaria That is the cities of the kingdome of Israel which was afterwards called the kingdome of Samaria from a city so called built by Omrie and which was in his dayes the chief citie of that Kingdome Chap. 16.24 Vers 33. After this thing Jeroboam returned not from his evil way c. That is though the Lord used such a singular means to reclaim him from his idolatry yet he still continued therein one would have thought that his hand being so miraculously strucken dead and then as miraculously healed again upon the prayers of the prophet he should presently with that hand have pulled down his Calves and his altars but neither the withering nor the healing of his hand nor the cleaving of his altar asunder nor this strange death that befell the prophet whereby the truth of what he had spoken was singularly confirmed could do any good to withdraw him from that idolatry whereby he sought to assure his kingdome to himself and his posteritie yea indeed it is like enough that from this violent death that befell the prophet he took occasion to harden himself in his evil wayes CHAP. XIIII Vers 1. AT that time Abijah the sonne of Jeroboam fell sick That is in the time of Jeroboams wicked raign whereof there is mention made in the two last verses of the former chapter for it is evident that this is not meant of the time when the man of God was slain as is related in the former chapter that it seems was in the very beginning of Jeroboams kingdome this rather toward the latter end of his reigne when Ahijah the prophet who first gave him notice of being raised to the kingdome was now blind with old age vers 4. Jeroboam continued in his idolatry and so Gods hand was again upon him in the sicknesse of this perhaps his eldest sonne Rehoboam had a sonne also of the same name who succeeded him both in his crown and in his vices 2. Chron. 12 16. But this Abijah the sonne of Jeroboam in whom there was some goodnesse vers 13. died of this sicknesse Vers 2. And Jeroboam said to his wife Arise I pray thee and disguise thy self Why he sends his wife and that disguised may be easily conceived to wit because he was so loath it should be known amongst the people that in his extremitie he was glad to sly
15. For the Lord shall smite Israel as a reed is shaken in the water That is the Lord shall continually afflict this kingdome of the ten tribes both prince and people with uncessant troubles and warres both intestine and forraigne so that they shall never abide long in any settled condition and so indeed it came passe even as the reeds that grow in the water are continually shaken sometimes with the blowing of the wind alwayes with the force of the stream that glides along by them so was the kingdome of the ten tribes continually shaken partly by the frequent transferring of the crown from one familie to another one still killing the other and making himself king in his room and partly by the frequent invasion of the men of Judah or some other of the neighbouring nations And shall scatter them beyond the river That is the river Euphrates to wit into the land of Assyria Mesopotamia and Media which lay beyond the river whither the ten tribes were indeed afterwards carried captives some of them first by Tiglath-pileser in the dayes of Pekah king of Israel 2. Kings 15.29 but the greatest part afterward by Salmanassar in the dayes of Hoshea king of Israel 2. Kings 17.6 c. Vers 17. And Jeroboams wife arose and departed and came to Tirzath c. This Tirzah was an ancient and goodly citie for here one of the one and thirtie kings whom Joshua conquered did dwell Josh 12.24 and in Solomons time it was famous for the pleasantnesse of the situation and statelinesse of the building and therefore the Church is hereto compared Cant. 6.4 Thou art beautifull O my love as Tirzah though therefore at first Shechem was the royall citie of Jeroboams kingdome yet afterwards it seems he built some stately palace for himself in Tirzah and so both he and the other kings of Israel that succeeded him did usually keep their courts there yea till Samaria was built it seems to have been the chief of the royall cities of the kingdome of Israel chap. 15.33 In the third yeare of Asa king of Judah began Baasha the sonne of Abijah to reigne over all Israel in Tirzah so also chap. 16.6.8 23 24. Vers 19. Behold they are written in the book of the Chronicles of the kings of Israel Many things are said to be written in the book of the Chronicles which we find not in the Scripture Chronicles and therefore it is commonly held that this book of the Chronicles here and elsewhere often mentioned was some other book of the Chronicles of the kings of Judah and Israel wherein all the memorable acts and passages of those times were exactly recorded and out of which the penman of the Scripture Chronicles did afterward by the speciall instinct and the guidance of the spirit of God cull forth such things as are there related and which the Lord thought requisite for the edification of the Church in future ages Vers 20. And the dayes which Jeroboam reigned were two and twenty years Jeroboam therefore out-lived Rehoboam who reigned but seventeen years vers 21. and Abijam his sonne who reigned in Jerusalem but three years chap. 15.1 2. and died in the second yeare of Asa the sonne of Abijam chap. 15.25 being stricken by the immediate hand of God with some remarkable judgement 2. Chron. 13.20 Neither did Jeroboam recover strength again in the dayes of Abijah and the Lord struck him and he died but before this death there was a mighty battel between him and Abijam king of Judah wherein he lost five hundred thousand men a blow which he never recovered Vers 22. And Judah did evil in the sight of the Lord. That is the people of Judah and Rehoboam their king For Three years they walked in the way of David and Solomon doing that which was right in the sight of the Lord 2. Chron. 11.17 as being troubled with the losse of the ten tribes of Israel in which time Rehoboam fortified and victualled fifteen cities in Judah and Benjamin and many other strong holds and the priests and Levites and other Rehoboam whereby the kingdome of Judah was much strengthened 2. Chron. 11.5.17 whereupon he took eighteen wives and sixty concubines 2. Chron. 11.21 and had many children but then having thus strengthened his kingdome and as he thought assured his estate he forsook the Law of the Lord and all Israel with him 2. Chron. 12.1 Vers 25. Shishak king of Egypt came up against Jerusalem c. Rehoboams father married the king of Egypts daughter yet the succeeding king of Egypt invited thereto perhaps by Jeroboam who was a while in Egypt before he was king and now fearing the growing strength of Rehoboam might lay before Shishak the incountable riches of David and Solomon which might easily be had because ten of the twelve tribes were revolted from him came up against Judah with a mighty army twelve hundred chariots sixty thousand horsemen and footmen without number some Egyptians and some of other nations as is expressed 2. Chron. 12.2 3. and having taken many of their strong cities at length he went up against Jerusalem but the king and princes humbling themselves upon the Lords message to them by Shemaiah the Prophet the Lord would not suffer him to destroy them utterly onely Judah henceforth became tributarie to Egypt and Shishak carried away as a ransome of the citie all the treasures of the Temple and of the kings house 2. Chron. 12.4 9. Vers 27. And king Rehoboam made in their stead brazen shields c. See the note chap. 10.16 hereby it appears how exceedingly the kingdome of Judah was impoverished by this invasion of Shishak king of Egypt The Israelites of the ten tribes were farre more grossely idolatrous then those of Judah and yet the Lord suffered them to live in peace but these of Judah had scarce been fallen away two years from the pure worship of God when presently the Lord did with great severitie afflict them a clear evidence of Gods more tender care over them for their welfare Vers 29. Are they not written in the book of the Chronicles of the kings of Judah In 2. Chron. 12.15 the other acts of Rehoboam first and last are said to have been written in the book of Shemaiah the Prophet and of Iddo the Seer concerning genealogies Vers 31. And Abijam his sonne reigned in his stead Or Abijah 2. Chron. 12. CHAP. XV. Vers 2. THree years reigned he in Jerusalem Abijam began his reigne in the eighteenth yeare of Jeroboam vers 1. and died in the twentieth yeare of his reigne vers 9. whereby it may seem that he reigned but two years but to this I answer that when kings have reigned two complete years they then begin to write the third yeare of their reigne and so it was with Abijam the eighteenth yeare of Jeroboam was the first yeare of his reigne the nineteenth yeare of Jeroboam was his second yeare and the twentieth yeare was his third and though in that
yeare he did and Asa his sonne succeeded him yet having reigned two years complete and somewhat more it is said here that he reigned three years in Jerusalem And his mothers name was Maachah the daughter of Abishalom Rehoboam had eighteen wives and sixty concubines by whom he had eight and twenty sonnes and sixty daughters but amongst all his wives he loved this Maachah the mother of Abijam best and therefore allotted him to succeed him in the throne 2. Chron. 11.18 23. elsewhere she is called Michaiah the daughter of Uriel of Gibeah 2. Chron. 13.2 and Maachah the daughter of Absalom 2. Chron. 11.20 Some therefore conceive that she was the daughter of Tamar the onely daughter of Absalom whose husband this Uriel of Gibeah was so she was the daughter of Uriel and withall the daughter that is the grand-child of Absalom And this they judge the more probable because the mother of Absalom was called Maachah 2. Sam. 3.3 but indeed the most Expositours hold that it was not Absalom Davids rebellious sonne of whom she was descended but another of that name called also Abishalom as here we have it Vers 3. And he walked in all the sinnes of his father c. That is of Rehoboam whereby it is evident that though Rehoboam and his princes humbled themselves before the Lord upon the preaching of Shemaiah to them when the king of Egypt made such a dangerous incursion into the land of Judah 2. Chron. 12.6 yet when the king of Egypt was out of his land he soon returned to his former evil wayes and so his sonne after him trod in his steps Vers 5. Because David did that which was right in the eyes of the Lord and turned not aside c. That is he did not wittingly and presumptuously do any thing wherein he did openly and scandalously turn aside from that which God had commanded him especially in the point of his government save onely in the matter of Uriah Vers 6. And there was warre between Rehoboam and Jeroboam all the dayes of his life In the story of the reigne of Abijam this is inserted concerning the continuall warre which was betwixt his father Rehoboam and Jeroboam to intimate that the cause of the warre betwixt Abijam and Jeroboam was the old quarrell about the rending away of the ten tribes this quarrell was not yet appeased there was for this continuall warres betwixt Jeroboam and the house of Solomon first in the dayes of Rehoboam the father and afterward in the dayes of Abijam his sonne Vers 7. Now the rest of the acts of Abijam c. See the note chap. 14.19 Some of these acts we have also recorded in the sacred Chronicles as his marrying foureteen wives by whom he had two and twenty sonnes and sixteen daughters 2. Chron. 13.21 but especially that famous battell which he fought with Jeroboam wherein with foure hundred thousand men he encountred and beat Jeroboam that had in his army eight hundred thousand and slew of them five hundred thousand and then being master of the field recovered Beth-el Jeshanah and Ephraim from him Vers 10. And fourty and one yeares reigned he in Jerusalem A long reigne which was no doubt by the speciall providence of God that he might have the more time to reform a kingdome so exceedingly out of order as his was when he first came to the crown And his mothers name was Maachah c. That is his grand-mothers see vers 2. Vers 12. And he took away the Sodomites out of the land To wit all that he could discover but some remained till his sonne Jehoshaphat came to the crown and then he removed them chap. 22.46 Vers 13. And also Maachah his mother even her he remooved from being queen c. That is from being queen regent for how else she should be remooved from being queen I cannot conceive Abijam the father of Asa sitting in the throne not full three yeares complete it is most probable that Asa was very young when he came to the crown and that hereupon Maachah his grandmother once the wife of Rehoboam his mother happely being dead was made queen regent during the kings minoritie but then Asa coming to some ripenesse of yeares and being well affected in matters of religion an enemy to the idolatry that was in the land and desirous to promote the true worship of God a thing the more wonderfull because he was trained up under such a guardian because his grandmother had set up some new abominable idol in a grove and that perhaps contrary to his command despising his youth and exalting her self because of her power as queen regent he took courage and assuming the government into his own hands deposed her from being queen regent any longer and withall he destroyed her idol and burnt it by the brook Kidron which is expressed thus 2. Chron. 15.16 Asa cut down her idol and stamped it and burnt it at the brook Kidron Vers 14. But the high places were not removed That is the high places wherein the people served and worshiped the god of Israel those high places which were dedicated to the worship of strange gods he took away 2. Chron. 14.3 but these wherein the true God was worshiped he removed not either for feare of the people or because he conceived there had been no great hurt in them since of old yea in the dayes of David the people had been inured to worship there as for the high places which Solomon built in mount Olivet see the note upon the 2. King 23.13 Neverthelesse Asa his heart was perfect with the Lord all his dayes That is the whole bent of his heart was sincerely to do what God required though through ignorance or the prevailing of his corruptions he many times did that which was not approveable but evil in Gods sight and though many of his people sacrificed in the high places yet it was altogether without his approbation Vers 15. And he brought in the things which his father had dedicated c. To wit silver gold and vessels 2. Chron. 15.18 It may be probably conceived that great victory in the battel which he fought with Jeroboam 2 Chron. 13.17 but not living to perform his vow his sonne Asa did it for him adding somewhat more of his own free gift Vers 16. And there was warre between Asa and Baasha king of Israel all their dayes The first ten yeares of his reigne he enjoyed peace 2. Chron. 14.1 In his dayes the land was quiet ten yeares the courage and the strength of the ten tribes being much abated by that great overthrow which Abijam his father had given them and in this time Asa reformed those things that were out of order concerning matters of religion and withall fortified many cities and other places providing for the troubles of warre in the leisure of peace 2. Chron. 14.2 7. when those ten years of peace were expired in which time Jeroboam died and Nadab his sonne was slain by
made a very great burning for him Vers 27 And Baasha smote him at Gibbethon which belongeth to the Philistines c. This Gibbethon belonged to the tribe of Dan Josh 19.41 and was in the dayes of David and Solomon in the Israelites possession but now it seems the Philistines had gotten it and whilest Nadab laid siege against it that he might recover it he was treacherously slaine by Baasha and so the siege it seems was raised for twenty six yeares after or thereabouts the sonne of Baasha did again lay siege to this citie as we may see chap. 16.15 Vers 30. Because of the sinnes of Jeroboam c. So that the idolatry wherewith Jeroboam thought to have continued the kingdome to him and his posterity was the very cause why his whole family was rooted out and the kingdome was transferred to another CHAP. XVI Vers 1. THen the word of the Lord came to Jehu the sonne of Hanani against Baasha This Jehu was the same Prophet that afterwards was sent to Jehoshaphat to reprove him for his league with Ahab 2. Chron 19.2 and that wrote a book of the Chronicles of those times 2 Chron. 20.34 and his father Hanani was he that reproved Asa for seeking to Benhadad for aid against Baasha 2. Chron. 16.7 so that the father and the sonne were both at the same time the known Prophets of the Lord. Vers 7. And also by the hand of the prophet Jehu the sonne of Hanani came the word of the Lord against Baasha c. Some conceive that this hath reference to the judgement denounced against Jeroboam by Ahijah chap. 14.6 c. as if it had been said as the word of the Lord came by Ahijah against Jeroboam so also by Jehu against Baasha But I rather think that the meaning of this clause is onely this that before the death of Baasha Jehu did his message as God had commanded The same words are here again repeated which we had before vers 1. but there they are to shew what God gave in charge to the Prophet here their drift is to shew that accordingly the Prophet delivered his message as the Lord had enjoyned him and that for all the evil that he did c. in being like to the house of Jeroboam and because he killed him that is his lord Nadab the sonne of Jeroboam as is expressed before chap. 15.27 for though Baasha did herein what God had decreed yet he had no command from God for it but did it onely to get the kingdome and therefore it was treason now in him as it was afterward also in Jehu when he slew Ahabs posterity because he aimed onely at himself therein though he had a command from God Hos 1.4 And it shall come to passe at that day that I will break the bow of Israel in the valley of Jezreel and will avenge the blood of Jezreel upon the house of Jehu And indeed that the judgement which fell upon Baasha was partly for his murdering of Nadab we may see by the Lords dealing with him just as he dealt with the house of Jeroboam for as he slew the sonne of Jeroboam when he had yet sat in the throne of Israel not full two complete yeares and that whilest he was laying siege against Gibbethon and then immediately destroyed all the rest of his family chap. 15.27 28 29. so Zimri slew the sonne of Baasha when he had reigned not full two complete yeares as is said here vers 8. and that too whilest his army lay encamped against Gibbethon vers 15. and then immediately cut off all the rest of his family and friends vers 11.12 Vers 8. In the twenty and sixth yeare of Asa king of Judah began Elah the sonne of Baasha to reigne over Israel in Tirzah two years But not fully complete for he began to reigne in the six and twentieth yeare of Asa and was slain in the seven and twentieth yeare of Asa vers 15. Vers 9. And his servant Zimri captain of half his chariots conspired against him as he was in Tirzah c. His forces lying then encamped against Gibbethon vers 15. whereby he gave such an advantage against himself as was not by Zimri neglected Vers 11. And it came to passe when he began to reigne as soon as he sat on his throne that he slew all the house of Baasha c. That is he slew all his family kinsfolks and friends that there might be none to avenge his death and that presently that he might not be prevented as indeed he had been if he had not done it speedily for within few dayes he himself came to an untimely end vers 18. Vers 13. In provoking the Lord God of Israel to anger with their vanities c. That is with their idols for so the idol-gods of all idolatours are usually called in the Scripture partly because they have nothing of a God in them their deitie wholly consisting in the idolatrous vain opinion We know that an idol is nothing saith the Apostle 1. Cor. 8.4 and partly because they can do neither good nor evil 1. Sam. 12.21 Turn ye not aside for then ye shall go after vain things that cannot profit for they are vain Vers 15. In the twenty and seventh yeare of Asa king of Judah did Zimri reigne seven dayes c. Accounting as is most likely to the time that Omri was proclaimed king in the camp as is related in the following verse Vers 18. He went into the pallace of the kings house and burnt the kings house over him with fire c. That so first Omri might never enjoy that stately palace of Tirzah and secondly that neither living nor dead he might fall into the hands of his insulting adversaries Vers 19. For his sinnes which he sinned in doing evil in the sight of the Lord in walking in the way of Jeroboam c. For though he reigned but seven dayes ere Omri was proclaimed by the souldiers yet perhaps it was longer ere he was forced to burn himself and beside within the space of those seven dayes he might by his edicts make known to the people his resolution to continue the worship of Jeroboams calves Vers 21. Half of the people followed Tibni the sonne of Ginath to make him king and half followed Omri It seems the people misliking that the souldiers should take upon them to choose their king chose this Tibni to be their king between whom and Omri there was continuall warres for three years and upward each party striving to assure the crown to him whom they had elected till at length Omri prevailed Vers 23. In the thirtie and one yeare of Asa king of Judah began Omri to reigne c. That is then he was fully and peaceably settled in the kingdome in the seven and twentieth yeare of Asa was he first chosen king by the army at Gibbethon vers 15 19. but for well nigh foure years after Tibni that was chosen by the people strove with him for the
mentioned because hereby the widdow perceived that her sonne was dead for that he was indeed dead and was not onely fallen into a swoun is evident in many following passages as vers 18. and 20. where the widow and the Prophet bemoan that God had slain her sonne and vers 21. where it is said that Eliah prayed My God I pray thee let this childs soul come into him again and then again ver 22. And the soul of the child came into him again and he revived which may also be confirmed by that of the Apostle Heb. 10.35 which many think was written partly with reference to this story Women received their dead raised to life again this being the first we reade of in the Scriptures that being dead was restored again to life Vers 18. And she said unto Elijah What have I to do with thee O thou man of God c. That is wherein have I offended thee or whence is it that thou a holy Prophet of the Lord shouldest come to me a mere stranger to thee thus to punish me for my sinnes wherefore art thou come to me art thou come to call my sinnes to Gods remembrance and so to move him to kill my sonne to what end were our lives saved when we were in danger to perish for want of food if now my sonne must die with sicknesse when God punisheth those for their sinnes whom a while he did forbear he is said in the Scripture to remember their sinnes 1. Sam. 15.2 Now the conscience of this poore widow telling her that the death of her sonne was for her sinnes and therefore apprehending that his dwelling with her had been accidentally through her not profiting by his presence as she ought to have done the occasion of her sonnes death or rather that he had besought God thus to punish her as by his prayer he had brought the drought and famine upon the land or that he was sent as the minister of Gods wrath to take away her sonne from her hence it was that she break forth into this impatient bewailing her losse and her sinnes that had been the cause of it the expression she useth is much like that of Peter when the ship began to sink Luke 5.8 Depart from me for I am a sinfull man O Lord. Vers 20. O Lord my God hast thou also brought evil upon the widow with whom I sojourn by slaying her sonne Herein the Prophet pleads first his own interest in God O Lord my God secondly the condition of the woman a widdow and that because women in that estate are least able to endure the losse of those that should be a stay and support to them and God is wont to be very compassionately tender over them and thirdly the interest she had in him because he sojourned with her as grieving that the woman that had harboured him so long and for whose preservation God had wrought so great a miracle should now have all her joy dashed with such a sad losse or that it should be said by any that it had been well for her if the Prophet had never come into her house Vers 21. And he stretched himself upon the child three times and cried unto the Lord c. The meaning of this is either that he stretched himself upon the child and so in that posture of body prayed and then left off again doing this three severall times or else rather that he stretched himself upon the child and then went and prayed unto the Lord and so did by turns three severall times however doubtlesse his stretching himself upon the child was partly that feeling the coldnesse of the childs body he might be stirred up thereby to pray the more earnestly for him and partly that he might perceive when heat and life begun to come into the child and partly also thereby to expresse his exceeding grief for the death of the child and his earnest desire that God would be pleased to restore him to life there being an intimation in this gesture of his that he could have been glad to infuse of his own life into the child and that to move the Lord the rather to heare his prayer and grant his request the like we reade of Elisha 2. Kings 4.34 and of Paul to Eutichus Acts 20.10 Vers 24. And the woman said to Elijah Now by this I know thou art a man of God c. That is now her faith was strengthened concerning this she had called him a man of God vers 18. yet perhaps her faith was shaken with the death of her child and now with this miracle it was strengthened again CHAP. XVIII Vers 1. THe word of the Lord came to Elijah in the third yeare Elijah was sent to Ahab not long before the Lord sent rain again upon the earth so that from the first begining of the drought unto this time when the Prophet was sent to Ahab it was well nigh three yeares and six moneths complete for so long rain was with-held Luk. 4.25 either therefore the third yeare here spoken of must be the third yeare from his first hiding of himself chap. 17.3 or the third yeare since he went to sojourne with the widdow of Zarephath chap. 17.6 or else the third complete yeare since the time they began to want rain the six odd moneths not being reckoned as indeed it is usuall in the Scripture in noting times to set down onely the full complete yeares and not to mention the odd moneths or dayes Go shew thy self unto Ahab and I will send rain upon the earth Though the Israelites continued in their idolatry still yet the Lord determined to take off that judgement of want of rain that now for three years and a half had been upon them and this he did partly for his righteous servants sake that were still in the land who could not but suffer much in this common calamitie and partly because the Lord intended by Elijah to bring Baals prophets to be slain by the people and so thereupon to remove the judgement he had brought upon the kingdome and so now Elijah was sent to give notice they should have rain and so that which he said to Ahab might be made good to wit that there should be no rain but according to his word yea and withall doubtlesse God gave him now in charge though it be not here exprest what he afterwards did concerning the challenge he made to Baals prophets as is evident by that which he saith vers 36. Lord God of Abraham Isaac and Israel let it be known this day that thou art God in Israel and that I am thy servant and that I have done all these things at thy word Vers 3. Obadiah feared the Lord greatly But how could this be if he went not up to Jerusalem to sacrifice I answer so long as he did sincerely feare God and yielded him that spirituall service which was required of him and kept himself pure from the idolatry of the place
in hiding any fire secretly under the wood and partly that the burning of the sacrifice with fire from heaven might be the more wonderfull in the eyes of all that beheld it why there were three times foure barrels of water poured upon the altar which was twelve barrels we may judge by that which is said in the foregoing notes concerning the twelve stones where of the altar was built Vers 37. Heare me that this people may know that thou art the Lord God and that thou hast turned their heart back again That is that by thy appointment these things have been done to the end their hearts might be turned from their idols to thee Vers 40. And Elijah brought them down to the brook Kishon and slew them there That is he caused the people to bring them down and to slay them there so wonderfully were the people affected at present with seeing fire come down from heaven to consume Elijahs sacrifice and such a dread it brought upon them of the infinite power of that God who by this miracle did testifie against their idolatry that without any feare of the king they were ready to do what ever Elijah would advise them to and therefore when he apprehending the opportunity of their present condition appointed them to put all the prophets to death they yielded streight and the carrying them away to the brook Kishon that execution might be done upon them there was either to testifie that it was because of their idolatry that the brooks and rivers were in a great part even dryed up or that the place where they had sacrificed to the Lord might not be defiled with their blood Vers 41. And Elijah said unto Ahab Get thee up eat and drink for there is a sound of aboundance of rain Because he had spent all that day fasting in an eager expectation of the event of this great businesse and to shew how acceptable a sacrifice the slaying of Baals prophets was unto the Lord he adviseth him to eat and drink for the refreshing of himself assuring him that they should now have rain and to expresse how certain that was which he foretold he speaks as if already he heard the very sound of the thunder and pouring rain that was now coming for there is saith he a sound of aboundance of rain Vers 42. And Elijah went up to the top of Carmel c. He went up to the top of Carmel that there he might pray for rain and stand as it were upon a watch tower waiting and looking for the rising of those clouds that should bring those glad showres that he prayed for and whereas it follows that he cast himself down upon the earth and put his face between his knees thereby is meant that he kneeled down upon the ground and then bowed his face down to his knees by this humble posture to expresse his awfull respect to the majestie of that God whose aid he implored and withall so to hide his eyes from all distracting objects that he might the more wholly attend the work which he went about to wit the opening of the heavens by praying to the Lord for rain for though God had assured him there should be rain vers 1. I will send rain upon the earth and thereupon he did assure Ahab that it should be so yet he knew withall that prayer must accomplish that which God had promised Vers 43. And said to his servant Go up now look toward the sea c. Elijah desired to have notice of the first rising of the clouds that he might presently go to the king and hast him away that so still it might be the more manifest that he had procured the rain from God but because he would not himself be taken off from his prayers whilest he was praying he sent his servant to observe the rising of the cloudâ— and appointed him to look toward the sea because thence the vapours do usually arise which breed clouds and rain and because there he might have the fairest prospect to discover the first rising of a cloud in the skie and seven severall times he did this purposely to teach us that we must not be discouraged but with patience must be content to wait upon God though we have not presently that which we pray for Vers 46. And the hand of the Lord was on Elijah and he girded up his loines and ran before Ahab c. The reasons why Elijah did thus as a lacquey run before Ahabs chariot to the very entrance of Jezreel may be first to manifest the Prophets humilitie and how farre he was from being puffed up with that wonderfull work that he had done Secondly to shew the king how ready both God and his prophets would be to honour him if he would proceed on to remove idolatry out of the land the work that was now so happily begun by the slaughter made of the prophets of Baal Thirdly to signifie hereby that it was he that brought them this rain that did now begin to poure down from the clouds upon them Fourthly to avow hereby what he had done in the slaughter of the Baalites and as it were to triumph in the victory of their idolatrous prophets whom he had left dead behind him Fifthly that being in the eye of the king all the way he returned home this might make him the more seriously to ponder in his mind the great things the Prophet had done that so they might make the deeper impression upon him It may seem strange indeed that the king should not take up the Prophet into his chariot but therefore it is said that the hand of the Lord was upon Elijah and he girded up his loines that is he was extraordinarily moved of God and enabled by God thus to run before the chariot of Ahab CHAP. XIX Vers 1. ANd Ahab told Jezebel all that Elijah had done and withall how he had slain c. That is he told her the successe of that conflict betwixt Elijah and the prophets of Baal and all the miraculous passages that Elijah had done and that to clear himself from being blamed by that his imperious wife for that unavoidable execution of the Baalites which followed hereupon yet withall he would have her know that the putting of them to the sword was rather Elijahs fact then his he had slain all the prophets with the sword as fearing that all which could be said would hardly satisfie her but that the foure hundred prophets of the groves are not included amongst those that were slain by Elijah we may the rather think because chap. 22.6 we reade again of foure hundred prophets that were called together by Ahab Vers 2. Then Jezebel sent a messenger unto Elijah saying So let the gods do to me c. Either she assured her self that he who had alwayes shewen himself so stout and bold and might now be encouraged with the favour of the people would not fly or else she was merely carried away with
the impotencie or her rage and passion which God by his all-ruling providence did now make use of for the preservation of his Prophet for else she would never have sent him word what she meant to do thereby giving him warning as it were to be gone Concerning this form of swearing So let the gods do to me and more also c. See the note Ruth 1.17 Vers 3. And when he saw that he arose and went for his life and came to Beersheba c. That he might not be exalted in mind because of those great wonders that had been wrought by him the Lord suffered him to be over-born with fears that he might see his own weaknesse insomuch that he who erewhile feared not Ahab and all his Baalites did now at the threats of a woman not onely flie into another kingdome the kingdome of Judah where good Jehoshaphat then reigned yea to the uttermost parts of that kingdome to Beersheba that was southward in the farthest part of all that land but also from thence withdrew himself into the wildernesse not as suspecting any evil from good Jehoshaphat the king of Judah but as fearing lest Ahab or Jezebel should send some or other into Judah to dispatch him there and happely the rather because there was too great correspondence betwixt Jehoshaphat and them and therefore when he went from Beersheba because he would not expose him to the wants of the wildernesse and because being alone he might the better hide himself he left his servant there Vers 4. And he requested for himself that he might die c. The misery that at present he underwent made him now as desirous to be rid of his life as before he was solicitous by flight to preserve it especially considering that dying here in an ordinary way Jezebel and her Baalites could not triumph over him It is enough saith he that is I have lived long enough I know I must die for I am no better then my fathers that have all dyed before me and therefore since my life is full of nothing but troubles and misery I desire to end my dayes presently Vers 6. And he looked and behold there was a cake c. This word behold intimates how wonderfull it was to him he not knowing from whence it came Vers 7. Arise and eat because the journey is too great for thee c. Though Elijah happely had not pitched upon the place whither he meant to go yet the Lord gives him notice that so farre and long he should still wander that it was fit he should well refresh himself with that provision which by his angels he had now sent to him Vers 8. And he went in the strength of that meat fourty dayes and fourty nights unto Horeb the mount of God So called because there the Lord appeared to Moses in a burning bush and there afterwards he gave the law to the Israelites How the strength of this meat could sustain Elijah so long it is needlesse to enquire since it was done miraculously by the command of God as he was pleased to sustain Moses as long without food so he was pleased by the strength of one meal thus to sustain Elijah thereby to shew with how little he can uphold the life and strength of his servants if they be brought into straits However observable it is that both Christ Moses and Elijah who appeared together when Christ was transfigured did each of them fast in their severall times fourty dayes and fourty nights without any sustenance Vers 9. What doest thou here Elijah As if he should have said why art thou not amongst my people executing the office of a prophet amongst them to which I have called thee Vers 10. And he said I have been very jealous for the Lord God of hosts c. That is I have been zealous for thy glory and worship and grieved in thy behalf to see thy people forsake thee and go a whoring after strange gods yea and I have opposed what in me lay the horrible apostacie of the times and hereby I have incensed the adversaries against me so that they seek to slay me as they have done the rest of the prophets and this is the reason I am here forced to hide my self but howsoever observable it is that the prophet makes not a direct answer to the question propounded but chooseth rather to imply the cause of his fear and flight then plainly to confesse that he fled thither which was his fault for fear of Jezebel For the children of Israel have forsaken thy covenant thrown down thine altars c. That is the altars in the high places whereon the people had formerly sacrificed before the temple was built by Solomon for though it was a sinne to offer sacrifice upon any altar but that at the temple in Jerusalem and therefore those kings that pulled down these altars and took away these high places are highly commended for it yet the Israelites not doing it for this reason but onely out of their zeal for Baal that his worship might be promoted and that there might not be any memoriall left of the true God in the land of Israel it is reckoned as a sinne in them and a manifest proof of their bitter hatred of the true religion from which they were revolted Thus these words are usually understood by Expositours yet there may be another probable sense given of them they have thrown down thine altars that is they have destroyed thy worship to wit by restraining men from Gods altar at Jerusalem I even I onely am left and they seek my life to take it away That is there is none left but my self that do openly plead thy cause against thine enemies all the rest being either slain or hiding themselves chap. 18.13 Vers 11. And behold the Lord passed by c. That is the glory of the Lord wherewith he was pleased to manifest himself at present to his servant Elijah Thus in the first words the generall summe of the whole vision is expressed and then in the following words we are told more particularly how this was done first there was a great and strong wind that rent the mountains and brake the rocks in pieces before the lord then after that there was an earthquake and after that a fire but the Lord was in none of these that is the Lord did not in these appear to Elijah speak and make known his will to him as he did afterward these were but glorious forerunners of Gods presence but then at last there came after the fire a still small voice and then the Lord appeared to him and instructed him what he should do Now the end of this vision or apparition I conceive was first to humble Elijah with those terrible foregoing signes of Gods Maiestie and power that so he might with the more awfulnesse and sear and readinesse to obey hearken unto that which God should say to him and withall acknowledge Gods mercy in that he
did not overwhelm him with his terrours and judgements notwithstanding his cowardise in withdrawing himself from the work of his calling but was content to deal with him in such a gentle and gracious manner as at present he did Secondly to strengthen his faith in Gods protection by letting him see that God who had all the creatures at his command was able if he saw cause to destroy and consume all his enemies even in a moment And thirdly to instruct him how he was purposed to deal with his enemies thereby to appease the griefe and discontent of his spirit concerning them and then a chief part of the significancie of this apparition must consist in this that God was not in the wind nor in the earthquake nor in the fire as is noted vers 11.12 namely that though the Lord were of infinite power to destroy all his wicked adversaries and could by divers terrible and unresistable judgements punish Ahab and Jezebel and other his proud persecutours yet he would rather still deal with them according to his wonted long suffering and patience by the still and gentle voice of the ministery of his prophets or happely that though he could sweep them away instantly with his judgements yet rather he would effect their ruine in his good time in a more secret hidden and tacit way Yea and fourthly it is not improbable which some also adde that hereby likewise was signified that Gods saving manifestation of himself is not to be expected in the terrours of the law but in the still and gracious voice of the Gospel Vers 13. He wrapped his face in his mantle and went out and stood in the entring in of the cave The Lord did before enjoyn Elijah to come up out of the cave and to stand upon the mount before him vers 11. and no doubt he went immediately up at least to the mouth of the cave else could he not have seen the fire that passed before the Lord but yet it seems there he stayed and kept himself somewhat inward till knowing that with that still small voyce the Lord would appear to him he then went out to the very entring in of the cave onely withall casting his mantle about his face which he did out of an awfull fear of Gods majesty as Moses did Exod. 3.6 concerning which see the notes there There came a voice to him and said What doest thou heare Elijah The very same question that God had propounded to him before he now propounded again either thereby to let him know that it was he that now spake again to him or that his former reply was no sufficient excuse for his deserting those propheticall employments to which God had called him or else that Elijah returning the same answer that he had formerly given him the Lord might thence take occasion to give him that further satisfaction concerning his fears and directions what he should do which now he intended him Vers 15. Anoint Hazael to be king over Syria c. We reade that Elisha foretold Hazael that he should be king of Syria 2. Kings 8.13 and that a young Prophet by Elishaes directions did long after this anoint Jehu king of Israel 2. Kings 9.1 6. and here in the following words is expressed that Elisha was called to be a Prophet by the casting of Elijahs mantle upon him vers 19 20 21. but that Hazael or Elisha were ever anointed we reade not nor that Jehu was anointed by Elijah and hence the most Interpreters do hold that by anointing here is meant onely the designing of them to their offices and that this Elijah did to Hazael and Jehu by appointing Elisha to do it when he was gone and to Elisha by casting his mantle upon him whereupon he had presently the gift of prophesie that unction of Gods spirit whereof the outward anointing was a signe But rather I think we may say that Elijah did what now he was enjoyned that is that he did indeed anoint Hazael Jehu an Elisha though it be not expressed and indeed to what end was Elijah now presently to go to Damascus if it were not to anoint Hazael Vers 17. Him that escapeth the sword of Hazael shall Jehu slay Though Israel suffered most of Hazaels crueltie in the latter dayes of Jehu 2. Kings 10.32 In those dayes the Lord began to cut Israel short and Hazael smote them in all the coasts of Israel and in the dayes of Jehoahaz his sonne 2. Kings 13.1 3. yet in the dayes of Joram the sonne of Ahab before Jehu did Hazael begin to afflict Israel as is evident by the battel which Joram fought with Hazael 2. Kings 8.28 Now with respect to this it is said here that him that escapeth Hazaels sword shall Jehu slay And him that escapeth from the sword of Jehu shall Elisha slay That is say the most Expositours by threatning them and adjudging them by a propheticall spirit to those calamities and to that destruction which afterward fell upon them and indeed we find the like expressions which upon this ground the Lord elsewhere useth concerning his Prophets as Jer. 1.10 See I have this day set thee over the nations and over the kingdomes to root out and to pull down and to destroy and to throw down to build and to plant and Hos 6.5 Therefore have I hewed them by the prophets I have slain them by the words of my mouth Some Expositours adde further that these words are particularly intended concerning those children of Beth-el that were torn by two she beares immediately upon Elishaes cursing them in the name of the Lord 2. Kings 2.24 and concerning those that died of the famine that was in Samaria which it seems indeed Elisha had beforehand threatened should come upon them because the king was so enraged against the Prophet for it God saith he do so and more also to me if the head of Elisha the sonne of Shaphat shall stand on him this day But because these things were done before the dayes of Jehu and these words seem plainly to speak of something to be done after Jehu had begun to execute Gods wrath upon them him that escapeth from the sword of Jehu shall Elisha slay I rather think that this is meant of some other judgements not expressed in the story which upon the prophecying or prayers of Elisha did after that fall upon the idolatrous Israelites yea perhaps the people might be wonne by Elisha to do some execution upon the Baalites as they were formerly by Elijah 1. Kings 18.40 Vers 18. Yet have I left me seven thousand in Israel c. That is many thousands that have not worshiped Baal and this is added to comfort Elijah concerning that complaint of his I even I onely am left vers 14. because they used not onely to bow and kneel before their idols but also to kisse them according to that Hos 13.2 Let the men that sacrifice kisse the calves or if they could not come so near their idol-gods
upon his sonnes an austere rule of civilitie Jer. 35.6 that they should drink no wine nor build houses nor sow seed nor plant vineyards nor have any but should all their dayes dwell in tents and that as is most probable the better to preserve them from being corrupted with the growing luxury of those times and to inure them beforehand to hardnesse that they might be the better able to bear the misery which he foresaw the sinnes of the people would bring upon them It seems he was a man of great note especially for his piety in these times and therefore Jehu the rather desired to be countenanced by him and to have his approbation of his zealous proceedings whence it was that he took him into his chariot and carried him to Samaria onely first he questioned him whether he did from his heart approve of his proceedings or no Is thine heart right as my heart is with thy heart that is Is thy heart faithfull towards me as mine is towards thee Vers 19. But Jehu did it in subtilty to the intent that he might destroy the worshippers of Baal When Jehu had slain Ahab and all his posterity who had alwayes been the great promoter and supporter of the Baalites it is likely that in all places they began to shift for themselves and to hide their heads as fearing what he would do to them because therefore it would have been then hard to have any way surprized them severally and because withall the taking of any open way of violence against them might have caused some sedition in the kingdome he thought it the wisest way thus to catch them in a snare altogether by pretending for Baal and proclaiming a solemn assembly for his service but how farre this blemished his zeal against that horrible idolatry we may judge by that rule of the Apostle that we may not do evil that good may come of it Rom. 3.8 Vers 23. Search and look that there be here with you none of the servants of the Lord. This Jehu spake as pretending no doubt that he would not have the worship of Baal prophaned by the presence of any that were not cordiall to his service but withall intending to save them from the sword what ever they might deserve if curiosity perchance should have drawn any of them thither Vers 25. And it came to passe assoon as he had made an end of offering the burnt offering c. That is assoon as the chief priest of Baal had made an end of their sacrifice which they had undertaken by Jehues encouragement so long it seems Jehu deferred the execution that if they were not all yet come thither he might be the surer to have them all there ere the souldiers were let in upon them And went to the city of the house of Baal Many Expositours take this indefinitely to wit that the guard and the captains went into every city where there was any temple dedicated to Baal and beat down the temples and destroyed the images whence they say that is added vers 28. Thus Jehu destroyed Baal out of Israel But me thinks the words seem here rather to imply their going first to some citie near Samaria which was particularly dedicated to Baal where was Baals chief temple of which I conceive that is spoken vers 27. that they brake down the house of Baal and made it a draught-house unto this day for it is not probable that every house of Baal thoroughout the kingdome was turned into a jakes but onely his chiefe temple thereby to expresse their detestation of that idolatry wherewith the kingdome of Israel had been defiled Vers 30. And the Lord said unto Jehu c. To wit by some prophet that he sent unto him perhaps Elisha or the young prophet that was sent to anoint him though Jehu continued in the idolatry of Jeroboam yet because the suppressing of the idol-worship of Baal and the rooting out of Ahabs posterity was in it self a good service God promised here that kingdome to his heirs unto the fourth generation which was accomplished in the mediate succession of Jehoahaz and Jehoash and Jeroboam and Zachariah chap. 13.1 and chap. 14.16 and vers 29. Vers 32. In those dayes the Lord began to cut Israel short c. That is to abate their power and to make sore havock amongst the people for so this is explained in the next words And Hazael smote them in all the coasts of Israel and then no doubt did he exercise those inhumane cruelties upon the Israelites of which Elisha had foretold him chap. 8.12 I know the evil that thou wilt do unto the children of Israel their strong holds wilt thou set on fire and their young men wilt thou slay with the sword and wilt dash their children and rip up their women with child Vers 36. And the time that Jehu reigned over Israel in Samaria was twenty and eight years Whereof six years Athaliah reigned in Judah and Jehoash the sonne of Ahaziah the remaining two and twenty yeares CHAP. XI Vers 1. ANd when Athaliah the mother of Ahaziah saw that her sonne was dead she arose and destroyed all the seed royall That is all the princes of the bloud royall that were left Joram had killed his six younger brethren the sonnes of Jehoshaphat immediately upon the death of his father 2 Chron. 21.2 4. after that all his own sonnes save onely Ahaziah the youngest who succeeded him in the throne were either slain or carried away by the Philistines and Arabians 2. Chron. 22.1 again after that fourty two princes of the royall bloud Jehu had slain chap. 10.13 14. so that it may seem there were not many of the seed royall left Athaliah therefore that happily was left by her sonne Ahaziah to govern the kingdome when he went to help Joram in his warre taking this advantage of the ruines of this royall family did forthwith lay hold upon those few of the princes of the bloud that were left and slew them that so she might occupy the royall throne her self and so settle the worship of Baal in the kingdome of Judah which to her grief she saw was now rooted out by Jehu in the kingdome of Israel If these princes whom she slew had been onely the grandchildren of Jehoshaphat by some of his other sonnes and not by her husband Joram or had they been her husbands children by some other wives this fact had been the lesse to be wondered at but by the saving of her own sonnes sonne out of her hands to wit Joash the sonne of Ahaziah it is manifest that she spared not her own children and this indeed is most strange that she should be so unnaturall especially if we consider also that under the title of being protectour to her young grandchild Joash she might with more ease and safety have done what she list in the kingdome and so have made better use of his life then of his death but for this it may be answered first
blessed Martyr at his death the Lord look upon it and require it before that yeare was expired the Syrians invaded the land again and executed the judgements of God with great severitie for though the Syrians it seems came rather to pillage then to perform any great action for they came with a small company of men and Jehoash went out against them with a very great army yet by the providence of God this small band of Syrian rovers overthrew that great host of Judah wherewith being encouraged they went up against Jerusalem and destroyed all the Princes of the people who had drawn away their king from the worship of the true God and sent all the spoil of them to the king of Damascus and as for Jehoash they left him in sore diseases perhaps by tortures they had put him to which advantage two of his servants apprehending they made a conspiracie against him and slew him in his bed when he had reigned fourty years vers 1. to wit two and twenty years with Jehu and the rest with his sonne Jehoahaz and his grandchild Jehoash which is largely related 2. Chron. 24.18 25. Vers 21. For Jozachar the sonne of Shimeath and Jehozabad the sonne of Shomer his servants smote him and he died This Jozachar was also called Zabad 2. Chron. 24.26 where also it is expressed that Shimeah was an Ammonitesse and that Shomer there called Shimrith was a Moabitesse And these are they that conspired against him Zabad the sonne of Shimeath an Ammonitesse and Jehozabad the sonne of Shimrith a Moabitesse And they buried him with his fathers in the citie of David But not in the sepulchres of the kings 2 Chron. 24.25 CHAP. XIII Vers 1. JEhoahaz the sonne of Jehu began to reigne over Israel in Samaria and reigned seventeen years Yet two years before his death he made his sonne Joash king see vers 10 22. Vers 3. And he delivered them into the hands of Hazael king of Syria and into the hands of Ben-hadad the sonne of Hazael all their dayes That is all the time of the reigne both of Jehu the father and Jehoahaz his sonne Vers 4 And Jehoahaz besought the Lord. Namely when he was brought so low by the Syrians that he had not left him above fifty horsmen and ten chariots and ten thousand footmen as is afterward expressed vers 7. Vers 5. And the Lord gave Israel a saviour c. To wit Joash the sonne of Jehoahaz who afterward prevailed mightily against the Syrians and after that also Jeroboam his sonne chap. 14.27 so that afterward the children of Israel dwelt in their tents as beforetime that is they dwelt in their houses quietly and peaceably see the note 1 Kings 12.16 Vers 7. The king of Syria had destroyed them and had made them like the dust by threshing That is he had broken them to pieces and scattered them as corn may be with too much threshing so that scarse any where was there an army together and they were become a people of no power and no esteem Vers 8. Now the rest of the acts of Jehoahaz and all that he did and his might c That is with what courage and valour he resisted the Syrians though they still prevailed against him which is the rather noted to make it manifest that the calamities that befell the Israelites in his time were of Gods just judgement because of their sinnes rather then from any want of courage and might in their king Vers 9. And Jehoahaz slept with his fathers Having reigned seventeen years vers 1. all which time Jehoash the sonne of Ahaziah reigned in Judah Vers 10. In the thirty and seventh yeare of Joash king of Judah began Jehoash the sonne of Jehoahaz to reigne c. Jehoahaz the father of Joash began his reigne in the three and twentieth yeare of Joash king of Judah and reigned seventeen years vers 1. which must needs be till the nine and thirtieth yeare of Joash king of Judah complete and how then did his sonne begin his reigne in the thirty seventh yeare of Joash king of Judah as is here said I answer that Joash was made king his father yet living and reigned three years together with his father but reigned not alone till the last that is the fourtieth yeare of Joash king of Judah and hence it is also that Amaziah the sonne of Joash king of Judah is said to have begun his reigne in the second yeare of Joash sonne of Jehoahaz king of Israel chap. 14.1 either therefore because Jehoahaz being wearied and broken with long adversity desired to discharge himself in part of those heavie cares that lay upon him or because Elisha had perhaps foretold the victories of this his sonne of which we reade vers 14.15 c. two years before his death he made his sonne king Vers 12. And the rest of the acts of Joash and all that he did c. As namely the three great victories which he obtained against the Syrians of which Elisha foretold him vers 17 18 19. and his rescuing many cities of Israel from the Syrians vers 25. and how he prevailed against Amaziah king of Judah which is related in the following chapter Vers 13. And Joash slept with his fathers Having reigned sixteen years vers 10. to wit after his fathers death besides the three years that he reigned with his father the first yeare of his sole government Joash the sonne of Ahaziah reigned in Judah and Amaziah his sonne the other fifteen years Vers 14. Now Elisha was fallen sick of the sicknesse whereof he dyed To wit about five and fifty years at least as is generally thought after Elijah was taken up into heaven in which time Jehoshaphat Jehoram Ahaziah Athaliah and Jehoash swayed the scepter of Judah and Jehoram the sonne of Ahab Jehu Jehoahaz his sonne and Joash the sonne of Jehoahaz did successively sit in the throne of Israel yet some Expositours hold that Joash his visiting this sick prophet related in the following words was whilest his father Jehoahaz was yet living to wit that when his father had sought unto the Lord as is said before vers 4. then this his sonne Joash came both to visit the sick prophet and to enquire concerning those sad calamities that had befallen the kingdome of Israel and so when he saw him in so weak a condition wept over his face and said O my father my father the chariot of Israel and the horsemen thereof with the same words wherewith Elisha had bewailed the losse of Elijah chap. 2.12 concerning which see the note there Nor is it strange that this wicked king that would not be guided by the doctrine of Elisha should yet thus passionately bewail the sicknesse of the prophet if we consider in what a distressed condition his kingdome was at present and how great things God had done for his predecessours the kings of Israel by Elishaes means Vers 16. And Elisha put his hands upon the kings hands The
prophet putting his hands upon the kings hands when he was drawing the bowe to shoot was to signifie that through Gods assistance whose person the prophet did now represent he should be victorious over the Syrians according to those expressions Psalm 18.34 35. He teacheth my hands to warre so that a bowe of steele is broken by my arms thou hast also given me the shield of thy salvation c. Psalm 144.1 Blessed be the Lord my strength which teacheth my hands to warre and my fingers to fight Gen. 49.24 But his bow abode in strength and the arms of his hands were made strong by the hands of the mighty God of Jacob. Vers 17. And he said open the window eastward c. To wit because Syria lay eastward and it was to signifie the vanquishing of the Syrians by Joash that the arrow was to be shot out at that window The arrow of the Lords deliverance and the arrow of deliverance from Syria c. That is by this arrow is signified that the Lord by thy might will certainly deliver his people and that from the Syrians who have hitherto brought such calamities upon them and thus even that kindnesse which Joash had now shewen to Gods prophets was abundantly rewarded Vers 18. And he said Take the arrowes and he took them And he said unto the king of Israel Smite upon the ground c. Having by the former signe the arrow shot out at the window eastward foreshewen that he should vanquish the Syrians now by another signe he undertakes to shew him how often he should overcome them Vers 19. And the man of God was wroth with him and said Thou shouldest have smitten five or six times c. It seems the Lord had shown to Elisha that so oft as Joash should voluntarily after a generall charge smite the earth so oft should Israel smite Syria and hence was Elishaes anger that he smote the earth no oftner But may some say seeing the Prophet did not enjoyn the king to smite it often why should he be angry with him for this I answer because by the prophets explaining the meaning of his former action to wit his shooting out at the window the king might have easily conceived that even this second action that was injoyned of smiting the earth was also intended as a parabolicall signe of his smiting the Syrians and so thereupon might have been eager to have given many strokes to the earth Some Expositours indeed give another reason of the Prophets anger namely that he was angry not because the king smote the ground no oftner but because by the kings smiting the earth so seldome the Prophet foresaw his future slacknesse in pursuing the execution of Gods vengeance upon the Syrians and the deliverance of Gods Israel but the former reason of the Prophets anger is I conceive most agreeable with the words of the text And whereas this which is here said Thou shouldest have smitten five or six times then hadst thou smitten Syria till thou hadst consumed it whereas now thou shalt smite Syria but thrice may seem to contradict what was said before vers 17. where it was absolutely promised Joash that he should smite the Syrians till he had consumed them we must know that the Prophet there spake onely of an utter consuming those armies of the Syrians over whom he was to obtain three memorable victories but here he speaks of an utter ruining the whole power of the kingdome of Syria in generall which should have been if he had smitten the earth five or six times but now should not be Vers 21. And it came to passe as they were burying a man that behold they spied a band of men and they cast the man into the sepulchre of Elisha c. The meaning of this is that as they were going to bury a dead man they spied a band of Moabites that were broken into their land to rob and spoil their countrey and so not having time to carry him to the place prepared for his buriall they removed the stone that covered Elishaes sepulchre and cast him in there whereupon the dead man revived so soon as he touched the bones of Elisha and stood up upon his feet for we must not think that the sepulchre of Elisha lay open so that in their feare they could presently without any more ado cast the dead man upon the bones of the Prophet however by this singular miracle the Lord was pleased First to teach the people that it was the mighty power of God and not any power in Elisha himself whereby in his life time he had wrought so many glorious miracles And secondly to strengthen the faith of Joash concerning those victories which this holy Prophet of God had foretold him a little before his death in that hereby he might see that God could as easily revive their dead state as he had now revived this dead man yea and besides in this miracle wrought by the dead body of Elisha we have a lively figure of that life which all believers doe obtain by applying to themselves by faith the death of Christ their Saviour Vers 22. But Hazael king of Syria oppressed Israel all the dayes of Jehoahaz That is all the time he reigned alone Vers 23. Neither cast he them from his presence as yet The Lord did not as yet quite root out the Israelites from the land of Canaan which he had chosen for his habitation nor turned them off from enjoying any outward communion with him in his ordinances as he did afterwards CHAP. XIIII Vers 1. IN the second yeare of Joash sonne of Jehoahaz king of Israel reigned Amaziah c. That is in the second yeare of his reigne after he began to reigne alone his father Jehoahaz being dead for he began to reigne three yeares before his father dyed and that was the thirty seventh yeare of Joash king of Judah the father of this Amaziah who reigned fourty years complete See the note chap. 13.10 Vers 2 And reigned twenty and nine years in Jerusalem Of which nine and twenty years Joash reigned in Israel fifteen years complete and something more for he began his reigne the yeare before Amaziah vers 1. In the second yeare of Joash sonne of Jehoahaz king of Israel reigned Amaziah and he reigned but sixteen years in all chap. 13.10 and the other fourteen years complete and something more Jeroboam the sonne of Joash reigned in Israel and therefore it is twice expressed that Amaziah outlived Joash king of Israel fifteen years vers 17. of this chapter and 2 Chron. 25.25 but then may some say if Amaziah lived but to the fifteenth yeare of Jeroboam the sonne of Joash how is it said that Azariah or Uzziah the sonne of this Amaziah began his reigne in the seven and twentieth yeare of Jeroboam chap. 15.1 I answer either Jeroboam was designed king by his father Joash twelve years before his death and so that which was but the fifteenth yeare of Jeroboams
the kingdome of the ten tribes as well as those of Judah and Benjamin the advice which he took with his counsel 2. Chron. 25.17 Then Amaziah king of Judah took counsel and advise and sent to Joash the sonne of Jehoahaz the sonne of Jehu saying Come let us see one another in the face seems to imply that they debated amongst them these just grounds which he had to make warre against the king of Israel and most likely it is that these things were objected by him in this challenge that he sent but because he sent this message in an insolent manner as one that did rather desire to decide the businesse by the sword then to have it otherwise composed and to try the strength and courage of the king of Israel in a pitched battel therefore is this onely expressed that he challenged him to meet him in the field and give him battel face to face for that is the meaning of these words Come let us look one another in the face Vers 9. The thistle that was in Lebanon sent to the cedar that was in Lebanon c. Thus Joash answered Amaziah by a parable and the drift of it was to put Amaziah in mind how vain a thing it was for them that are comparatively weak and of little strength easily overborn and troden down to entertain proud and aspiring thoughts concerning themselves as if they were above the reach of danger and he makes the thistles pride in this parable to be the desiring of the cedars daughter for his sonnes wife therein to couch secretly an argument from the lesse to the greater if it were too much for the thistle to offer affinitie with the cedar much more then to make warre against the cedar which he would have Amaziah know was just his case because he looked upon Amaziah as a poore weak and contemptible king in comparison of himself though proud and quarrelsome he compares him to a thistle the basest of all shrubs though full of prickles and himself who had ten of the tribes of Israel under his command whereas the other had but two to a cedar the most noble of all trees onely he compares Amaziah to a thistle in Lebanon as well as himself to a cedar in Lebanon because Amaziah was a king as well as he again from the foolish pride in the thistle in sending such a message he implies how farre greater the pride and folly of Amaziah was in sending such a challenge to him and last of all by shewing what became of the thistle There passed by a wild beast that was in Lebanon and trode down the thistle he gives Amaziah to understand what his end would be if he persevered in his resolution to make warre against him to wit that his forces would easily crush and ruine him and indeed the miseries that would befall him are well compared to the treading down of a wild beast because warre bellum quasi bellua doth usually destroy and tread down all before it and souldiers as men void of all reason and carried on merely with fury and brutish passions are wont without all consideration in a rude and brutish manner to beat and trample down all where they come and therefore is the time of warre called a day of trouble and treading down Isa 22.5 Vers 11. But Amaziah would not heare To wit because God would have him punished for his idolatry whereunto he was then newly fallen upon his victory against the Edomites 2. Chron. 25.20 But Amaziah would not heare for it came of God that he might deliver them into the hand of their enemies because they sought after the Gods of Edom. Therefore Jehoash king of Israel went up c. That is he stay not till the enemie brake in and spoiled his countrey but entred the kingdome of Judah and so encountred with him in Beth-shemesh which belonged to Judah which is added because there was another Beth-shemesh in the tribe of Naphtali Josh 19.38 Vers 13. And Jehoash king of Israel took Amaziah c. And thus in this Amaziah the sonne of Joash God did yet further revenge the death of Zachariah the sonne of Jehoiada who was most inhumanely and ungratefully murthered in his fathers dayes according to that which he said at his death the Lord look upon it and require it and withall Amaziah himself was severely punished for his Apostacy to idolatry upon his victory over the Edomites And brake down the wall of Jerusalem from the gate of Ephraim unto the corner gate foure hundred cubits Some conceive that this part of the wall was broken down that the inhabitants might be rendred hereby the more fearfull to attempt any thing against the kingdome of Israel the strength of the citie being so farre impaired but such a breach that might be so easily made up again could be no great curb to them others say that it was done at Joash his command that at that breach he might enter the citie in his chariot carrying the king before him as in triumph but why should foure hundred cubits of the wall be beaten down that he might enter with his chariot more probable therefore it is that the citie at first standing out against him he battered down that part of the wall by the north gate which was towards Ephraim and therefore called the gate of Ephraim and so took the citie by force Vers 14. And he took all the gold and silver c. and hostages and returned to Samaria These hostages he took for assurance of their performing the conditions he had imposed upon them but having Jerusalem in possession and their king his prisoner why did he not seize upon the kingdome and joyn the twelve tribes again under his government I answer that which lately had befallen Athaliah shewed plainly how constantly affected the people stood to the house of David neither could he tell what forces the people abroad in the countrey might presently raise against him no marvell therefore though he chose rather to go away with a certain spoil then to hazard all by aiming at the crown of Judah upon such weak and uncertain terms Vers 16. And Jehoash slept with his fathers See the note chap. 13.13 It seems he out-lived not long that sacrilegious act of his in robbing the Temple of Jerusalem Vers 17. And Amaziah the sonne of Joash king of Judah lived after the death of Jehoash sonne of Jehoahaz king of Israel fifteen years To wit un-unto the fifteenth yeare of Jeroboam the sonne of Joash king of Israel See the note verse 2. Vers 19. Now they made a conspiracy against him in Jerusalem c. Ascribing all the miseries that had befallen their citie and kingdome to him who had provoked the king of Israel to invade their land whereupon Jerusalem was taken and pillaged c. they were enraged against him and so conspired together to take away his life which though he discovered and fled to Lachish yet they pursued him thither and there
they slew him Vers 21. And all the people of Judah took Azariah which was sixteen years old and made him king c. To wit in the seven and twentieth yeare of Jeroboam chap. 15.1 but his father died in the fifteenth yeare of Jeroboam vers 14. and then it seems this his sonne Azariah or Uzziah being not above foure years old Concerning which see the note chap. 15.1 In this kings reigne Isaiah and Hosea began to prophecie and Amos and Jonah Isai 1.1 Hos 1.1 Amos 1.1 and verse 25. of this chapter Vers 22. He built Elath and restored it to Judah c. This Elath we find mentioned Deut. 2.8 so that it was now onely repaired or at least enlarged or fortified It was a citie of Edom near the red sea and therefore it seems was recovered from them by Azariah or Uzziah Vers 23. Jeroboam the sonne of Joash king of Israel began to reigne in Samaria and reigned fourty and one years To wit fourteen years and upwards with Amaziah who reigned nine and twenty years vers 1. and twenty seven years in the dayes of Uzziah or Azariah who succeeded his father Amaziah How this agreeth with that which is said chap. 15.1 see in the note on that place Vers 24. And he did that which was evil in the sight of the Lord c. for this cause Amos in these dayes prophecyed against the house of this Jeroboam the second and when Amaziah the priest complained thereof to the king he was enjoyned not to prophecie any more at Bethel Amos 7.10 11 12. Then Amasiah the priest of Bethel sent to Jeroboam king of Israel saying Amos hath conspired against thee in the midst of the house of Israel the land is not able to bear all his words for thus Amos saith Jeroboam shall die by the sword and Israel shall be led away captive out of their own land Also Amaziah said to Amos O thou Seer go flee away into the land of Judah and there eat bread and prophecy there Vers 25. He restored the coast of Israel from the entring of Hamath unto the sea of the plain Concerning Hamoth see the note Num. 13.21 and 34.8 The sea of the plain is that which was called the salt sea Deut. 3.17 the utmost south bounds of the kingdome of Ephraim According to the word of the Lord God of Israel which he spake by the hand of his servant Jonah c. When Israel was brought so low as is expressed in the following verse which was in the dayes of Jehoahaz the sonne of Jehu chap. 13.34 7. the Lord by Jonah foretold it seems how they should vanquish the Syrians and enlarge the coast of Israel which accordingly came to passe first in the dayes of Joash who obtained three great victories against the Syrians chap. 13.25 but more fully in the reigne of Jeroboam his sonne the most prosperous and victorious king that ever reigned over the ten tribes Vers 28. He recovered Damascus and Hamath which belonged to Judah for Israel Though these cities had been in the possession of the kings of Judah yet he recovered them for his own kingdome the kingdome of Israel Vers 29. And Jeroboam slept with his fathers even with c. Having reigned fourteen years in the time of Amaziah and Uzziah kings of Judah as is above noted verse 21. CHAP. XV. Vers 1. IN the twenty and seventh yeare of Jeroboam king of Israel began Azariah c. Manifest it is that Amaziah the father of this Aazariah or Uzziah was slain in the fifteenth year of Jeroboam for in the fifteenth year of Amasiah did Jeroboam begin his reigne chap. 14.23 and Amaziah reigned in all but nine and twenty years chap. 14.2 so that the last yeare currant of Amasiah was but the fifteenth of Jeroboam and how then was it the seven and twentieth of Jeroboam ere his sonne began his reigne Some say that Jeroboam was designed king twelve years before Joash his fathers death and so the first yeare of Azariah or Uzziah king of Judah though it were the seven and twentieth yeare of Jeroboam from his first being designed king yet it was but his fifteenth yeare accounting the years of his reigne from his sitting in the throne after the death of his father But better I conceive it is answered by others that though Amaziah was slain in the fifteenth yeare of Jeroboam yet his sonne Azariah was not settled in the throne by the generall consent of the people till the seven and twentieth yeare of Jeroboam when he was sixteen years old the foregoing twelve years either he reigned under Protectours being but foure years old when his father was slain or perhaps though he were acknowledged king by some who in those troublesome times stuck to him as the heir apparent of the house of David yet generally by the people he was not acknowledged king till some order was taken for the redresse of those grievances which had enraged them so farre against his father Vers 2. And he reigned two and fifty years in Jerusalem Besides therefore the twelve years spent in his minority fifteen years more he reigned in Judah whilest Jeroboam the second reigned in the throne of Israel three and twenty years in the time of Zachariah the sonne of Jeroboam eleven years with Shallum and Menahem whereof Shallum reigned but a moneth two years with Pekahiah and a yeare and upwards with Pekah so that he lived to see six kings in the throne of Israel Vers 3 And he did that which was right in the sight of the Lord according to all that his father Amaziah had done To wit in the beginning of his reigne as Amaziah had done whilest Zachariah the Prophet lived he sought the Lord and so long he prospered wonderfully insomuch that considering the admirable successe of Jeroboam at the same time in Israel it is evident that the state of Israel did never so flourish since the division of the twelve tribes as in the beginning of this kings reigne for having an army of three hundred and seven thousand men of warre under the command of two thousand six hundred captains all whom he furnished with shields and spears and other arms requisite he overcame the Philistins of whose towns he dismantled some and built others also he got the mastery over some parts of Arabia and brought the Ammonites to pay him tribute he repaired also the wall of Jerusalem which in his fathers dayes Joash king of Israel had broken down and fortified it with towers whereon he set new invented engins to shoot arrows c. he improved also the riches he had gotten with all kind of husbandry as keeping of much cattell c. and built towers in the wildernesse for the defence of his cattell and herdsmen and the wells of water he had digged there by which means he might keep the command of the Arabian wildernesse which was hardly passable if men were kept from those few springs of water that were found there all
his father Uzziah but that foure years before he died he wholly resigned his kingdome to his sonne Ahaz and so it was in the fourth yeare of Ahaz when Hoshea slew Pekah and took upon himself the title of king of Israel but this fourth yeare of Ahaz is called the twentieth of Jotham because Jotham had still the title of king though he had foure years before resigned his kingdome to his sonne Ahaz Vers 32. In the second yeare of Pekah the sonne of Remaliah king of Israel began Jotham c. To wit after his father Uzziahs death for he had the government of the kingdome under his father a long time before this to wit ever since his father became a leper as is noted verse 5. About this time therefore did the prophet Isaiah see that glorious vision Isa 6.1 In the yeare that king Uzziah died I saw also the Lord sitting upon a throne high and lifted up and his train filled the temple c. and in this kings reigne Hosea and Micah prophesied to the people Vers 33. Five and twenty years old was he when he began to reigne and he reigned sixteen years c. Some Expositours conceive that he was thus old when he began to reign in his fathers life-time which they hold thereby to resolve that great difficulty concerning the age of his grand-child Hezekiah when he began to reigne of which see the note chap. 18.2 But I rather think it must be understood for so the words seem clearly to import of his age when he began his sixteen years reigne which was after his fathers death to wit to the seventeenth yeare of Pekah as is evident in the first verse of the following chapter In the seventeenth yeare of Pekah the sonne of Remaliah Ahaz the sonne of Jotham king of Judah began to reigne Vers 34. And he did that which was right in the sight of the Lord c. This is more fully expressed 2. Chron. 27.21 And he did that which was right in the sight of the Lord according to all that Uzziah his father did howbeit he entred not into the temple of the Lord and the people did yet corruptly Vers 35. He built the higher gate of the house of the Lord. Or the high gate 2. Chron. 27.3 which was it seems the outer east-gate the gate whereby they went to the kings palace 2. Chron. 23.20 And they came through the high gate into the kings house the same I conceive it was which afterward for the statelinesse of it was called the beautifull gate of the Temple Acts 3.2 and by Jeremy often the new gate as Jer. 26.10 and 36.10 c. Vers 36. Now the rest of the acts of Jotham c. Some of these are related in the Scripture Chronicles as first that he built divers cities in the hills of Judah and in the forrests towers and palaces and secondly that he enforced the Ammonites to pay him tribute to wit of silver an hundred talents of wheat and barley twenty thousand measures 2. Chron. 27.4 5. Vers 37. In those dayes the Lord began to send against Judah Rezin the king of Syria and Pekah the sonne of Remaliah That is towards the end of his reigne they began to conspire against the land of Judah but it seems till his sonnes reigne after his decease they did not invade the land the Lord herein shewing mercy to good Jotham that he took him away before those heavy calamities that immediately after fell upon the kingdome of Judah CHAP. XVI Vers 1. IN the seventeenth yeare of Pekah the sonne of Remaliah Ahaz the sonne of Jotham c. The seventeenth yeare of Pekah was the sixteenth yeare of Jotham chap. 15.32 at which time Jotham did either resigne the kingdome to his sonne Ahaz or at least he left the government to him but yet the lived at least foure years after See chap. 15.30 Vers 2. Twenty years old was Ahaz when he began to reigne and he reigned sixteen years c. If Ahaz was twenty years old when he began his reigne when he died sixteen years after he was but thirty six years old and then was Hezekiah his sonne twenty five years old chap. 18.2 Twenty and five years old was Hezekiah when he began to reigne and he reigned twenty and nine years in Jerusalem whereby it may seem that Hezekiah was born to Ahaz when he was yet but ten or eleven years old which say some Expositours we need not wonder at considering the singular blessing that nation had for generation but because it is very unlikely that the Jews had children so young therefore other Expositours do answer this objection two other wayes to wit first that Ahaz was twenty years old when he that is Jotham his father of whom he had spoken in the former verse began to reigne to wit after the death of his father Uzziah or secondly and I think thus it is better answered that Ahaz began to reigne when he was first designed king in the life of Jotham his father and then he was but twenty years old and the like must then be said of Jotham too chap. 15.30 but when after his fathers death he began to reigne as absolute king himself from which these sixteen years must be reckoned he might be twenty five or twenty six years old or perhaps more Vers 3. But he walked in the wayes of the kings of Israel That is he worshipped idols as they also did for so it is expressed 2. Chron. 28.3 He burnt incense in the valley of the sonne of Hinnom and burnt his children in the fire after the abominations of the heathen Yea made his sonne to passe through the fire c. Concerning this abominable idolatry of making their children to passe through the fire see what is noted Levit. 18.21 But the Ahaz did indeed burn his sonnes at least some one of his sonnes as by way of sacrificing them to his idol-gods is evident 2. Chron. 28.3 where also the place is named where he offered this inhumane oblation to wit the valley of the sonne of Hinnom a valley not farre from Jerusalem Moreover he burnt incense in the valley of the sonne of Hinnom and burnt his children in the fire This high place was called Tophet and was it seems especially used for this execrable idolatry Jer. 7.31 They have built the high places of Tophet which is in the valley of the sonne of Hinnom to burn their sonnes and their daughters in the fire and by Josiah it was defiled chap. 23.10 He defiled Tophet which is in the valley of the children of Hinnom that no man might make his sonne or his daughter to passe through the fire to Molech Vers 5. Then Rezin king of Syria and Pekah sonne of Remaliah king of Israel came up to Jerusalem to warre No sooner was Ahaz settled in the throne of Judah but both Rezin king of Syria and Pekah king of Israel began streight to invade Judah for Pekah reigned in all but
twenty years chap. 15.27 and Ahaz began not his reigne till the seventeenth yeare of Pekah vers 1. In the seventeenth yeare of Pekah the sonne of Remaliah Ahaz the sonne of Jotham king of Judah began to reigne and as Ahaz exceeded all the kings before him in wickednesse so the judgements that God brought upon his kingdome were most terrible First they each invaded the land severally as is related in the Chronicles and both of them prevailed against Ahaz and exceedingly weakened and spoiled his countrey for Rezin carried away many of the people captives to Damascus and Pekah slew in one day one hundred and twenty thousand of them amongst whom was Maaseiah the kings sonne he sacrificed one sonne to his idol-gods and now another was slain by the sword of his enemies and Azrikam the governour of his house and Elkanah the second person to the king who were slain by Zichri a mighty man of Ephraim and carried away also two hundred thousand prisoners women and children though indeed by the counsel of the prophet Oded they were returned and delivered back again 2. Chron. 28.5 15. but this invasion here spoken of was after them when not content with what spoil they had made in Judah they resolved to joyn their forces together and to go up and besiege Jerusalem and to depose Ahaz and make the sonne of Tabeal king of Judah Isa 7.5 6. Because Syria Ephraim and the sonne of Remaliah have taken evil counsel against thee saying Let us go up against Judah and vex it and let us make a breach in it for us and set up a king in the midst of it even the sonne of Tabeal for this is that confederacie of Rezin and Pekah whereof the prophet speaks in that chapter when as is there related the king and people being grievously affrighted at the tidings of it Isaiah was sent to comfort Ahaz and to assure him that they should not prevail against him to which end when he had given him liberty to ask what signe he would and Ahaz refused to ask a signe he had for a signe given him a most glorious promise of Christ vers 14. The Lord himself shall give you a signe Behold a virgin shall conceive and beare a sonne and shall call his name Emmanuel Isaiah 7.1 16. And they besieged Ahaz but could not overcome him And so these two kings that assured themselves of such successe because in their former invasions they had so spoiled and weakened the land of Judah proved in the conclusion but as two tails of smoaking firebrands as the prophet called them Isa 7.4 that is their great attempts vanished into smoak though they thought to have devoured and burnt up all before them Vers 6. At that time Rezin king of Syria recovered Elath to Syria c. That is being forced to leave the siege of Jerusalem he went perhaps with their joynt forces to Elath which Azariah or Uzziah the grandfather of Ahaz had taken from the Syrians chap. 14.22 and took it and restored it to Syria Vers 7. So Ahaz sent messengers to Tiglath-pileser king of Assyria saying I am thy servant and thy sonne c. That is he yeilded to be his vassall and tributary upon condition he would come to help him and hence it is said chap. 18.7 that Hezekiah rebelled against the king of Assyria just the same time when Rezin and Pekah vexed Judah on the north the Edomites and Philistines laying hold on this advantage entred upon them from the south slew many people carried away many prisoners yea the Philistines took six cities which had formerly belonged to Judah whereupon Ahaz seeing himself environed on all sides he sent for aid unto the Assyrian king 2 Chron. 28.16 17 18. At the same time did king Ahaz send unto the king of Assyria to help him For again the Edomites had come and and smitten Judah and carried away captives The Philistines also had invaded the cities of the low countrey and of the south of Judah when he craved this aid it is not certain but certain it is first that he sinned in craving the Assyrians help because the prophet Isaiah had assured him that these two king should not be able to hurt him secondly that Rezin and Pekah were gone from Jerusalem before the Assyrian came against them for else Rezin would not have gone with his army to Elath to recover that as vers 6. it is said he did and thirdly when the Assyrian did come he distressed Ahaz but he helped him not Vers 9. The king of Assyria went up against Damascus and took it c. Though Rezin and Pekah were gone from the siege of Jerusalem before the Assyrians came to help Ahaz yet when he came he invaded the land of Israel where what havock he made we heard before chap. 15.29 In the dayes of Pekah king of Israel came Tiglath-pileser king of Assyria and took Ijon and Abel-beth-maachah and Janoah and Kedâ—sh and Hazor and Gilead and Galilee all the land of Naphtali and carried them captive to Assyria and then at the same time as is here said he went against Damascus and slew Rezin and carried the people captives to Kir of which Amos had long before prophecied in the dayes of Uzziah Amos 1.3 4 5. Thus saith the Lord For three transgressions of Damascus and for foure I will not turn away the punishment thereof because they have threshed Gilead with threshing instruments of iron But I will send a fire into the house of Hazael which shall devoure the palaces of Ben-hadad I will break also the barre of Damascus and cut off the inhabitants from the plain of Aven and him that holdeth the sceptre from the house of Eden and the people of Syria shall go into captivity unto Kir saith the Lord and after Isaiah foretold the same Isaiah 8.3 4. Vers 10. And king Ahaz went to Damascus to meet Tiglath-pileser king of Assyria To wit to congratulate his successe in taking Damascus doubtlesse he was highly pleased with seeing his enemies that had lately besieged him in Jerusalem brought on a sudden so low Rezin being slain and his kingdome quite lost and the king of Israel extremely weakened and brought into contempt amongst his subjects by the carrying away of five tribes of Israel captives into Assyria and it is very likely that he triumphed in the successe of his own counsels in sending for the king of Assyria contrary to what the prophet Isaiah had advised Isaiah 7.4 little thinking that within a few years that very nation in whose victories he now triumphed should utterly ruine the kingdome of Judah as they had done other kingdomes of which it seems the prophet Isaiah gave Ahaz warning Isaiah 7.17 The Lord shall bring upon thee and upon thy people and upon thy fathers house dayes that have not come from the day that Ephraim departed from Judah even the king of Assyria And saw an altar that was at Damascus and king Ahaz sent to Urijah the
priest the fashion of the altar c. What moved him to this is expressed in the Chronicles 2. Chron. 28.23 For he sacrificed unto the gods of Damascus which smote him and he said Because the gods of the kings of Syria help them therefore will I sacrifice to them that they may help me but they were the ruine of him and of all Israel and because he did this also at a time when God had so heavily afflicted him his sinne was the more grievous as it is there noted vers 22. And in the time of his distresse did he trespasse yet more against the Lord. Vers 11. And Urijah the priest built an Altar according to all that king Ahaz had sent from Damascus c. Though hitherto this Urijah had maintained the true worship of God in the Temple and was not long before this chosen by the prophet Isaiah as a witnesse of his prophesie which he fastned upon the doores of the Temple Isaiah 8.1 2. yet now he turned Apostate and yeilded presently to further this wicked command of Ahaz Vers 12 And the king approached to the altar and offered thereon To wit to the gods of Assyria 2. Chron. 28.23 He sacrificed unto the gods of Damascus which smote him and he said Because the gods of the kings of Syria c. Vers 14. And he brought also the brasen altar which was before the Lord from the forefront of the house c. That is having set up his new altar in the forefront of the Temple where the brazen altar which Solomon had made stood because he would not have the brazen altar stand above his he removed that from the place where it stood betwixt his altar and the Temple and set it in on the north side as it were in a corner out of the way Vers 15. And king Ahaz commanded Vrijah the priest saying Vpon the great altar burn the morning burnt offering c. That is upon his new altar which it seems was greater then Solomons altar or else more highly esteemed by him and therefore so called yet that it was not of brasse we may probably conceive because in the foregoing verse Solomons altar is distinguished from this new altar by the name of the brasen altar And the brazen altar shall be for me to enquire by As if he should have said meddle not with that but leave that to me when I shall think fit I will make use of it and otherwise there shall be no use made of it Vers 18. And the covert for the sabbath that they had built in the house and the kings entry without turned he c. It is hard to say what this covert of the sabbath was some think it was a place provided for the Levites that kept the watch before the doores of the Temple into which they entred every sabbath day in their courses but the most probable opinion seems to be that it was either some place provided for the priests when they taught the people on the sabbath dayes or rather some costly covered seat wherein the kings of Judah used to heare the priests expounding the law on the sabbath day whatever it was both that and the kings entry without that is the entry whereby the kings used to passe from their palace to the Temple Ahaz turned them from the house of the Lord that is he took them from the Temple and that for the king of Assyria that is either he brake them down and sold the materials which were happely costly to make up the money he gave to the king of Assyria or else he diverted them to some other use that the heathen king seeing him so estranged from the religion of his fathers might be the faster friend to him it is also added in the Chronicles that he shut up the doores of the house of the Lord and made him altars in every corner of Jerusalem c. 2. Chron. 28.24 25. Vers 20. And Ahaz slept with his fathers and was buried with his fathers in the citie of David But not in the sepulchre of the kings 2. Chron. 28.27 And Ahaz slept with his fathers and they buried him in the citie even in Jerusalem but they brought him not into the sepulchre of the kings of Israel He began his reigne in the end of the seventeenth yeare of Pekah king of Israel and reigned sixteen years vers 1 2. the first three years therefore of his reigne were the eighteenth nineteenth and twentieth of Pekah the other thirteen years of his reigne Hoshea was partly striving to settle himself in the kingdome of Israel and partly settled in the kingdome See the note chap. 17.1 CHAP. XVII Vers 1. IN the twelfth yeare of Ahaz king of Judah began Hoshea the sonne of Elah to reigne c. It is manifest that Hoshea the last king of Israel slew Pekah in the twentieth yeare of Jotham and that then he assumed to himself the title of king of Israel chap. 15.30 And Hoshea the sonne of Elah made a conspiracie against Pekah the sonne of Remaliah and slew him in the twentieth yeare of Jotham the sonne of Uzziah and as manifest it is that the yeare which is there called the twentieth of Jotham was the fourth of Ahaz his sonne for Jotham reigned but sixteen years chap. 15.33 Five and twenty years old was he when he began to reigne and he reigned sixteen years in Jerusalem Now if Hoshea succeeded Pekah in the kingdome of Israel in the fourth yeare of Ahaz how is it here said that he began to reigne in Samaria in the twelfth yeare of Ahaz surely because though he thrust himself into the kingdome yet he was not acknowledged king but opposed as an usurper and that perhaps not onely by the Israelites but also by the king of Assyria who in the latter end of Pekahs reigne had upon the perswasion of Ahaz entred into the land of Israel and seized upon a great part of the kingdome chap. 15.29 and thus the kingdome of Israel was in a manner unsettled untill the twelfth yeare of Ahaz his reigne when either by the people or by the Assyrian king Hoshea had it seems the crown of Israel confirmed to him and so he reigned as it is said here nine years for after the twelfth yeare of Ahaz his reigne which must not be reckoned because it was well nigh ended ere Hoshea was established king there are foure years of Ahaz his reigne remaining for he reigned sixteen years chap. 16.2 and five years of Hezekiahs reigne which makes nine years Indeed chap. 18.1 it is said Hezekiah began to reigne in the third yeare of Hoshea but of that see the note there Vers 2. And he did that which was evil in the sight of the Lord but not as the kings of Israel that were before him To wit because though he continued the idolatry of Jeroboam yet he abandoned the grosser idolatries of many kings that had been before him and then besides he suffered such of his
and cast them off as he did those of the ten tribes for within a few years he brought them again into their own land Vers 24. And the king of Assyria brought men from Babylon and from Cuthah c. To wit Shalmaneser vers 3. other colonies were also afterwards brought thither by Esar-haddon the sonne of Sennacherib Ezra 4.2 We seek your God as yee do and we do sacrifice unto him since the dayes of Esar-haddon king of Ashur which brought us up hither but doubtlesse the first colonies of these heathen people were brought up thither by Shalmaneser who now carried away the Israelites captives and transplanted other nations in their room and these were they that after this time were called Samaritans vers 29. betwixt whom and the Jewes there was alwayes a most deadly hatred Luke 9.52 And they sent messengers before his face and they went and entred into a village of the Samaritanes to make ready for him And they did not receive him because his face was as though he would go to Jerusalem John 4.9 Then saith the woman of Samaria unto him How is it that thou being a Jew askest drink of me which am a woman of Samaria for the Jewes have no dealings with the Samaritanes Vers 25. And so it was at the beginning of their dwelling there that they feared not the Lord c. They served him not no not so much as with performing those outward duties of his worship and service which he had enjoyned the Israelites Vers 26. Wherefore they spake to the king of Assyria c. To wit by those messengers whom with this message they had sent to him See vers 27. Vers 27. Carry thither one of the priests whom ye brought from thence and let them go and dwell there c. That is let the messengers that are come to inform us how the lions have devoured our new plantation in Samaria go back with the priest that is assigned to go with them and dwell there again as formerly yet some understand these words and let them go and dwell there of a new plantation that were to be sent thither in stead of those that were devoured by the lions which was happely that which went in the dayes of Esar-haddon Ezra 4.2 Vers 28. Then one of the priests whom they had carryed away from Samaria came and dwelt in Beth-el c. That is one of the Israelites idolatrous priests even they pretended the worshiping of the Lord Jehovah the God of Israel though under the images of the golden calves and doubtlesse did retain most of the ceremonies and ordinances which the Lord had taught his people and because in these things he instructed these heathens therefore it is said that he taught them how they should fear the Lord. Vers 32. So they feared the Lord c. That is they worshipped the Lord Jehovah the God of the Israelites after the manner they were taught by that idolatrous priest of Israel which the king of Assyria had sent to them and because this worship was in many things according to the way of worship which God had prescribed his people and because they did it for fear of being destroyed by lions as formerly they had been therefore it is said that they feared the Lord yet withall because they did not truly feare the Lord but followed the way of Jeroboams idolatry and withall worshiped their own Assyrian gods too therefore it is said afterward also vers 34. that they feared not the Lord. Vers 33. They feared the Lord and served their own gods after the manner of the nations whom they carried away from thence This last clause may be read as it is in the margin after the manner of the nations who carried them away from thence and then the meaning must needs be that as they feared the Lord Jehovah the God of the Israelites that is as they did outwardly serve him so they did also serve other false gods as did the nations that had carried them away and planted them in the land of Samaria but if we reade it as it is in our bibles after the manner of the nations whom they carried away from thence then the meaning may be either that these new colonies in Samaria served both the Lord Jehovah and withall their own gods each after the manner of the severall nations of whom the kings of Assyria had taken some and carried them into the land of the Israelites or else that these Samaritans did fear the Lord and served their own gods even as the idolatrous Israelites that were there before them had done whom the Assyrians had carried away into captivity for the word nations may have reference to the idolatrous Israelites as in respect of their severall tribes or as joyntly considered with other bordering nations that were carryed captive by the Assyrians when the Israelites were carried captive Vers 34. Vnto this day they do after the former manner c. All that follows from hence unto the end of the fourtieth verse may be understood of the Israelites that were carried captive into Assyria even after this heavie judgement they continued still obstinate and feared not the Lord yet I see not but that it may be also understood of the Samaritanes and that to shew that though they lived in the land of Israel yet they were farre from doing what God had required his Israel to do CHAP. XVIII Vers 1. NOw it came to passe in the third yeare of Hoshea sonne of Elah king of Israel that Hezekiah the sonne of Ahaz king of Judah began to reigne Hoshea slew Pekah in the fourth yeare of Ahaz as is before noted chap. 15.30 and though he were not immediately acknowledged king of Israel yet in the twelfth yeare of Ahaz he began his reigne in Israel chap. 17.1 and Ahaz reigned in all but sixteen years chap. 16.2 so that the last of Ahaz his reigne seems to have been the fift yeare of Hoshea and the first of Hezekiah perhaps the sixt of Hoshea and yet here it is said that the first of Hezekiah was the third of Hoshea I answer that though Hoshea was confirmed king in the twelfth yeare of Ahaz and so it is said in the twelfth of Ahaz he began to reigne in Samaria yet because he reigned then onely as a viceroy under the king of Assyria the nine years of his absolute reigne are not reckoned till he cast off the Assyrian yoke and took upon him to reigne as absolute king which was it seems two years after to wit in the fourteenth yeare of Ahaz and so the third of Hoshea was indeed the first of Hezekiah Vers 2. Twenty and five years old was he when he began to reigne and he reigned twenty and nine years in Jerusalem If we compare this place with chap. 16.2 where it is said that Ahaz Hezekiahs father was twenty years old when he began to reigne and that he reigned sixteen years and consequently was thirty six years old when
he dyed it may seem that Ahaz begat Hezekiah when he was little above eleven years old for if Hezekiah was five and twenty years old when his father was but thirty six it must necessarily follow that Ahaz was but eleven years old when his sonne Hezekiah was born to avoid this inconvenience some hold that Ahaz was one and twenty years old or nigh so much when he began to reigne the incomplete yeare not being reckoned chap. 16.2 the like also they say concerning the years of his reigne to wit that he reigned seventeen years well nigh complete and so was thirty eight years old when he died on the other side they say that Hezekiah was but twenty foure years old when he began to reigne onely because he was foure and twenty years old complete and something more it is here said that he was five and twenty years old when he began to reigne Now according to this computation Ahaz being thirty eight eight years old when he died and Hezekiah twenty foure it will follow that Ahaz was fourteen years old when Hezekiah his sonne was born which say they was possible enough but because we find elsewhere that it was so usuall with the kings of Judah and Israel to cause their sonnes that were to succeed them to be designed kings in their life I should rather conceive that what is said both of Ahaz and Hezekiah concerning their age when they began to reigne is meant of the time when they were first designed kings as is before noted chap. 16.2 His mothers name was Abi the daughter of Zachariah Or Abijah 2. Chron. 29.1 and if she were as is supposed by many the daughter of that Zachariah by whom so long as he lived Uzziah was kept in the way of truth chap. 26.5 we may well think that her piety manifested in the carefull education of this her sonne was a chief means under God that he proved so zealous for the cause of the true Religion though his father was so extremely wicked Vers 4. He removed the high places and brake the images c. Other particulars are expressed in the Chronicles which are not here mentioned as first that in the first moneth of the first yeare of his reigne he opened the doores of the Temple which Ahaz had shut up and repaired them to wit by overlaying them with gold where they were decayed Secondly that having called together the priests and Levites he exhorted them to sanctifie themselves and to cleanse the house of God willing them to consider that all the calamities which had lately fallen upon them were for those foul corruptions in Religion which were crept in amongst them and that this the priests and Levites did carefully as he enjoyned them and so the king with the rulers of the citie came up immediately to the Temple and offered sacrifices there in a most solemne manner unto the Lord. Thirdly that upon advice taken because they could not keep the passeover at the usuall time they resolved to keep it on the fourteenth day of the second moneth to this end proclamation was made throughout the kingdome for the assembly of the people yea the king sent posts with letters to the Israelites of the ten tribes to perswade them also to return unto the Lord and to come up unto Jerusalem to keep the passeover and the feast of unleavened bread wherein he prevailed with divers of them though the most of them laughed his messengers to scorn and so there was a great assembly both of the men of Judah and Israel in Jerusalem where they kept the feast with exceeding great joy at which time it was that the people by the kings encouragement beginning first in Jerusalem and afterward procceeding to the other cities of Judah yea and to some cities of the Israelites too brake down all the idols and their appurtenance as is here relalated yea and removed the high places too which had hitherto stood in the dayes of their best king And fourthly that he ordered the courses of the priests and Levites and provided both for their work and maintainance wherein he sound the people very forward And he called it Nehushtan That is a lump or little piece of brasse to intimate the folly of the people in worshiping the brasen serpent when he had broken it he called it Nehushtan Vers 5. After him was none like him among all the kings of Judah nor aâ—y that were before him That is he excelled all that were before him and all that were after him for the kings that were before him the case is clear for the comparison is not betwixt him and David or Solomon but betwixt him and the kings of Judah that sate in the throne of David ever since the kingdome was rent into two kingdomes the kingdome of Judah and the kingdome of the ten tribes now all these he excelled in that he removed the high places which neither Jehoshaphat nor any other of the good kings of Judah had hitherto done But how did he excell all that were after him seeing of Josiah his grandchild it is said chap. 23.25 that there was no king before him like unto him I answer this needs not seem strange if we consider that though Josiah might excell him in some things as indeed he did yet Hezekiah might excell Josiah in other things as first in that Hezekiah was the first that removed the high places though none before him had done it yet he would not suffer them to stand but when Josiah removed the high places he had the example of this his good grandfather to encourage him and secondly in his many victories over the Philistines wherein Josiah was never so successefull Vers 7. And he rebelled against the king of Assyria and served him not If when Ahaz did send to the Assyrian to aid him against Rezin king of Syria and Pekah king of Israel chap. 16.7 he did not onely hire him thereto with a great summe of money but did alâ—o covenant to become his vassall and to pay him a yearely tribute and yet within a while after when Hezekiah succeeded his father Ahaz in the kingdome encouraged with his victories over the Philistines and others he resolved to cast off the yoke of the Assyrian and so withheld the tribute that had been formerly paid then no wonder it is though it be said here of Hezekiah that he rebelled against the king of Assyria some Expositours excuse yea commend this fact of Hezekiahs and that either by supposing that Ahaz had covenanted to pay tribute for some certain yeares and so that term of years being now expired Hezekiah was free or else by pleading that it was unlawfull for Ahaz to subject Gods free people to the yoke of a heathen prince and therefore it was lawfull for Hezekiah to cast off his yoke but rather I conceive it was a weaknesse and errour in Hezekiah to do this though he did it out of a zeal against the subjection of Gods people to
the city Eliakim therefore and those that were with him desired Rabshaketh to speak in the Syrian and not in the Jews language Speak I pray thee to thy servants in the Syrian language for we understand it and talk not with us in the Jews language in the eares of the people that are on the wall a strange request indeed this may seeme to be made to an enemy who they might be sure would do what he could to discourage the people and to raise sedition amongst them but first it is no wonder that men in danger should seek to help themselves in those wayes whereby there is little or no likelyhood that they should do themselves any good and secondly perhaps they desired this of him as refusing to continue the parley unlesse he would speak to them in the Syrian language upon which ground they might conceive he would yeild to them as hoping that upon this parley they would surrender the citie to him peaceably Vers 32. Vntill I come and take you away to a land like your own land c. Because the Assyrian king had lately carried away the Israelites captives into a strange countrey this people could not but feare the like measure by way of answering these their fears therefore he addes these words wherein he yeilds indeed that they might expect that at his return for their purpose was to go against Egypt assoon as they had perfected the conquest of Judea they should be removed out of their countrey but withall he addes that they should be carried to a land as good as their own Vers 36. But the people held their peace and answered him not a word for the kings commandment was saying Answer him not To wit lest they should rashly either exasperate the enemy or discover their fears or give any other advantage to them by any thing they should say and because there was no better way to pull down the swelling pride of this insolent tyrant then thus to seeme not to mind what he said or at least not to judge his words worthy an answer Vers 37. Then came Eliakim the sonne of Hilkiah which was over the houshold and Shebna the scribe and Joah the sonne of Asaph the recorder to Hezekiah with their clothes rent c. To wit because of the blasphemy of Rabshakeh and the great distresse whereinto they were all like to fall CHAP. XIX Vers 3. THis is a day of trouble and of rebuke and of blasphemy That is this is a day wherein the poore people of God are in great trouble wherein the Lord hath testified his displeasure against us and rebuked us for our sinnes and wherein the proud enemy hath blasphemed Gods name For the children are come to the birth and there is not strength to bring forth That is such as is the condition of a woman in travell when the child is come to the very birth and then her strength fails her that she cannot be delivered such is our condition our sorrow is extreme our danger desperate as being brought to such extremities that unlesse help come presently we are sure to perish and no power or ability we have to help our selves so that unlesse God do miraculously help us we must needs perish both prince and people and in such extremities God is wont to come in to the help of his poore distressed people Vers 4. It may be the Lord thy God will heare all the words of Rabshakeh c. That is it may be he will manifest that he hath heard them by punishing him for them Wherefore lift up thy prayer for the remnant that are left That is pray earnestly unto God for those few that are left of the people of God he calls them a remnant first with respect to the captivity of the ten tribes who were carried away into a strange land and so onely Judah and Benjamin were left secondly with respect to the havock that had been made amongst the people of Judah both in the dayes of Ahaz his father and now also by Sennacherib in many of their cities which he had taken and for these he desires him to lift up a prayer that is to pray fervently for in fervent prayer the soule of a man mounts up as it were to heaven and is above all thinking of earthly things according to that of David Psal 25.1 Unto thee O Lord do I lift up my soul Vers 7. Behold I will send a blast upon him c. That is I will drive him out of the kingdome even as the dust or chaffe is driven by a blast of wind and thus the Lord shews how unable the Assyrian should be to stand against his indignation notwithstanding he thought his power could not be resisted What this blast was wherewith the Assyrian was driven out of the land may be probably gathered by that which is related afterward it may be meant either of the report of the king of Ethiopia's arming against him or of the slaughter which was made by the Angel in his army vers 35. or of the fear and terrour wherewith he was stricken of God upon those occasions or of all these together and so likewise for the rumour that is mentioned in the next words and he shall heare a rumour c. it may be meanâ— both of the rumour that the king of Ethiopia was come out against him vers 9. and of the rumour of the slaughter made in the Assyrian army perhaps the tumult and shreeking and grones that were then amongst them Vers 8. So Rabshakeh returned and found the king of Assyria warring against Libnah Rabshakeh finding that the inhabitants of Jerusalem would not yield to open their gates unto him went presently to Sennacherib to Libnah either to inform him of their resolution or rather to conferre with him concerning the army of Tirhakah the Arabian or Ethiopian king whereof it seems he had heard Whether he raised the siege and went away with that army he carried against Jerusalem chap. 18.17 it is not expressed The threatning letters which Sennacherib immediately sent to Hezekiah by terrifying him to make him yield is a probable argument that Rabshakeh had left his army still before Jerusalem under the command of the other captains and onely went himself to Sennacherib to consult with him concerning their affairs Vers 9. And when he heard say of Tirhakah king of Ethiopia Behold he is come out to sight against thee he sent messengers again unto Hezekiah And withall he gave them letters written to Hezekiah containing in effect the same message vers 14. and the reason why he thus sought by all means to terrifie Hezekiah was to make him yield presently to him that if it were possible he might be possessed of Jerusalem before they should heare of the coming of the Ethiopian army and that the rather because that citie would be the most convenient place for him to retreat unto with his army if need were to shelter themselves against the Ethiopians Vers
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
order before thy death Hezekiah had not yet a sonne to succeed him in the throne for Manasseh was borne three years after this as being but twelve years old at his fathers death chap. 21.1 and therefore it is probable that this was one chief thing which Isaiah had respect to in these words that he should advise and determine what was requisite concerning his successour for saith he thou shalt dye and not live that is thou art but a dead man by the ordinary course of nature there is no way of recovery for thee unlesse the Lord shall be pleased by his almighty power to deliver thee it is true indeed this condition was not expressed yet was it understood the Lord purposely or else where concealing this part of his will that Hezekiah receiving the sentence of death in himself might the more earnestly seek for help unto the Lord and that Hezekiah took it for a conditionall threatning and not a declaration of what God had absolutely determined is evident by his praying to God for mercy herein Vers 2. Then he turned his face to the wall and prayed c. To wit either because that wall was towards the Temple or rather to hide his tears and that being thereby the freer from distractions he might the more freely poure forth his requests unto God to whom he now turned as to his onely hope and comfort Vers 3. I beseech thee O Lord remember now how I have walked before thee in truth c. Besides that love of life and horrour of death which is naturally in all men and which grace hath much adoe to overmaster even in the best of Gods servants there were many things that made the sentence of death in a speciall manner terrible to Hezekiah as first because he had yet no sonne to succeed him in the throne chap. 21.1 and it must needs be very grievous to him to think that the promise made to David and Solomon 1. Kings 8.25 There shall not fail thee a man in my sight to sit on the throne of Israel should not be made good to him in his posteritie who had to his utmost endeavoured to keep the condition required of God at the giving of that promise Secondly because he could not but fear lest upon his death Religion would go to wrack again lest the reformation newly begun would soon come to nothing and the poore Church of God would quickly be overgrown with superstition again Thirdly because he saw that those that had been already forward enough to ascribe all the calamities that had befallen the kingdome in his time to his suppressing their high places altars and idols would be now much more bold to insult over him if God should thus suddenly cut him off And fourthly especially because his own faith must needs be sorely assaulted and shaken with these temptations and that the rather because the coming of the Prophet to him in such a manner as Gods Herald to threaten him with death Thou shalt die and not live might seem to imply that God meant to hew him down in displeasure doubtlesse in these regards the heart of Hezekiah was almost overwhelmed with terrours as himself afterward expressed in his song Isa 38.10 14. and hence it is that in this his prayer he pleads his integritie that what he had done in the reformation of his kingdome he had done with an upright heart because he knew it was good in his eyes not by way of expostulation or pleading his merits but to support and strengthen his faith against these temptations that he might with the more hope and confidence call upon God and might by this argument move the Lord to shew him mercy Vers 4. And it came to passe afore Isaiah was gone out into the middle court c. Some reade this afore Isaiah was gone out into the middle citie and indeed it is by many held that Jerusalem was divided into three parts whereof one was the citie of David which is called Zion another that which was of old called Jebus or Salem and a third that which lay betwixt these two and joyned them together and was called the middle citie the same where Huldah the prophetesse dwelt chap. 22.14 for so some reade that place she dwelt in Jerusalem in the second part and accordingly they understand this place that before the Prophet was gone out of the citie of David into the middle citie the Lord sent him back to Hezekiah with a promise of recovery but because the text seems most plainly to speak of the Prophets going out of the kings house and the tender compassion of God in the speedy sending back of the Prophet to comfort the afflicted soul of Hezekiah is the more eminently discovered by this that afore Isaiah was gone out into the middle court of the kings house he was sent back again to the king this translation is justly put into the text of our Bibles as the best and this middle court I take to be the same which is called the court within the porch 1. Kings 7.8 Vers 5. Thus saith the Lord the God of David thy father I have heard thy prayer c. In sending to Hezekiah the promise of his recovery the Lord stiles himself the God of David his father because the promise made to David concerning the continued succession of his seed in the throne of Judah should by this means be made good to Hezekiah who should now live to have an heir to succeed him even as in former time to imply that God would perform to the Israelites what he had promised to Abraham Isaac and Jacob he used to stile himself the God of Abraham the God of Isaac and the God of Jacob. On the third day thou shalt go up unto the house of the Lord. The suddennesse of his recovery makes it evident that it was miraculous and the mention of his going to the house of the Lord sweetens the tidings of his recovery since nothing could more glad his heart then to heaâ—e that having received the sentence of death in himself he should yet again praise God in his holy Temple Vers 6. And I will deliver thee and this citie out of the hand of the king of Assyria c. Though Sennacherib were returned as is most probable into his own countrey yet first there might be some garrisons left behind here and there in the cities he had taken and secondly just cause had Hezekiah to fear that having reinforced his army he would return again and endeavour to wipe of the stain of his present flight and to remove those fears the Lord assures him that as he had so he would still deliver both him and Jerusalem out of the hand of the Assyrian Vers 7. And Isaiah said Take a lump of dry figges c. That is a masse made of drie figges Both the boil that Hezekiah had in this dangerous sicknesse and the masse of figges appointed to be laid to the boil which are
it shall not be in my dayes Vers 20. And how he made a pool c. This was it seems a great pool in the city of David and the water was brought in pipes under the ground from the fountain of Gihon when Sennacherib did first besiege Jerusalem 2. Chron. 32.30 Hezekiah also stopped the watercourse of Gihon and brought it to the west side of the citie of David and is therefore called the kings pool CHAP. XXI Vers 1. MAnasseh was twelve years old when he began to reigne c. So that he was borne three years after his fathers recovery from his dangerous sicknesse chap. 20.6 and he began to reigne about foure and twenty years after the ruine of the kingdome of the ten tribes for Samaria was taken in the sixth yeare of Hezekiah chap. 18.10 after which he reigned three and twenty years chap. 18.2 and then Manasseh succeeded him being then but a child of whose tender years it seems the princes took advantage that never in their hearts had approved the reformation that Hezekiah had made and so drew him to reestablish his grandfathers idolatry yet he reigned as is noted in the following words longer then any of the kings of Judah to wit fifty and five years Vers 2. And he did that which was evil in the sight of the Lord after the abominations of the heathen c. Considering all the particulars that are here afterwards mentioned it is evident that he did worse then all that had been before him it is noted chap. 20.5 that one of the chief things that made Hezekiah mourn so bitterly when the Prophet told him he should die of his sicknesse was because he had then no sonne to succeed him but alas could he have foreseen what a sonne hee should leave behind him the want of an heire could not be so bitter as this would have been Vers 5. And he built altars for all the host of heaven in the two courts of the house of the Lord. That is not onely in the peoples but in the priests court also he built altars for the worship of the sunne moon and starres Vers 6. And he made his sonne passe through the fire See the note chapter 16.3 Vers 7. And he set a graven image of the grove that he had made in the house c. That is one of the idols of the grove which he had made he set up in the Temple or a graven image made as a representation of the grove which he had made and indeed that there was an image with a carved grove about it seems to be most probable because it is said chap. 23.6 that Josiah brought out the grove from the house of the Lord without Jerusalem unto the brook Kidron and burnt it c. Vers 9. Manasseh seduced them to do more evil then did the nations whom the Lord destroyed c. To wit because the Israelites set up more idols then ever the Canaanites had but especially because they sinned against more light and means of grace then ever the other enjoyed Vers 13. And I will stretch over Jerusalem the line of Samaria and the plummet of the house of Ahab c. That is I will deal with Jerusalem as I have dealt with Samaria and with the house of Manasseh as with the house of Ahab as I did utterly destroy Samaria and the family of Ahab so will I utterly destroy Jerusalem and the house of Manasseh and indeed the posterity of Manasseh was cut off as was the posterity of Ahab Jer. 22.30 because workmen do try places which they would have to be levelled with the line and with the plummet therefore the Lord to imply that he would utterly pull down and destroy Jerusalem and lay it as it were levell with the ground as he had already dealt with Samaria and the house of Ahab he expresseth it with this phrase that he would stretch over Jerusalem the line of Samaria and the plummet of the house of Ahab the like phrase is used Isai 34.11 He shall stretch out upon it the line of confusion and the stones of emptinesse and to the same purpose is the next expression here used and I will wipe Jerusalem as a man wipeth a dish wiping it and turning it upside down that is as a man wipeth a dish that hath had some oyle or other thing in it turning it upside down and wiping it that he may be sure the least drop or crumb may no where be found upon it so the Lord will utterly overthrow the state of Jerusalem turning it upside down and will clear her of all her wealth yea of all her inhabitants so that there shall be nothing left not carried away Vers 14. And I will forsake the remnant of mine inheritance c. That is the tribes of Judah and Benjamin and because they flattered themselves in this that they were the Lords inheritance therefore by calling them the remnant of his inheritance he implies that though they were his inheritance yet he would forsake them Vers 16. Moreover Manasseh shed innocent bloud very much c. To wit the bloud of the prophets that condemned his evil courses and others that opposed his evil wayes Vers 17. Now the rest of the acts of Manasseh and all that he did c. Some of these we have added 2. Chron. 33. as first that the captains of the host of the king of Assyria invaded the land and carried away Manasseh prisoner to Babylon Secondly how being in that affliction he repented him of his sinnes and so the Lord brought him again to Jerusalem the king of Babylon being content as it may seem to set him free upon condition that he should oppose the Egyptian king which may be the cause why Josiah would needs fight against Pharaoh Necho 2. Chron. 35.20 And thirdly that being returned he fortified Jerusalem suppressed idolatry and did again set up the true worship of God Vers 18. And was buried in the garden of his own house in the garden of Uzzah It is likely this was done by the kings appointment after his repentance as judging himself unworthy to be buried in the sepulchre of the kings of Judah because of the abominations of his younger years Why this garden was called the garden of Uzzah we cannot say yet some Interpreters held that it was called so because it was in the place where Uzzah was smitten for touching the ark with his hand 2. Sam. 6.7 or because it had been formerly his garden Vers 26. And he was buried in his sepulchre in the garden of Vzzah That is Amon to wit because his father Manasseh was buried there CHAP. XXII Vers 2. ANd he did that which was right in the sight of the Lord c. Wherein doubtlesse he was much encouraged by the Prophet Zephaniah who prophecyed in his dayes Zephan 1.1 The word of the Lord came unto Zephaniah in the dayes of Josiah the sonne of Amon but especially by the prophet Jeremiah of whom it
all the priests out of the cities of Judah and defiled the high places c. To wit by beating down their altars c. and turning the places to prophane and unclean uses or doing something to them which in the judgement of those that esteemed them sacred must needs render them unfit for any sacred imployment as by burning dead mens bones in them vers 14. or any thing of the like nature And brake down the high places of the gates that were in the entring of the gate of Joshuah the governour of the citie c. It is very probably thought by some Expositours that these high places of the gates were high places built for the worship of some tutelary gods whom they esteemed the Gods that were the guardians and protectours of their citie which were therefore erected nigh to the gate of Joshua the governour of the citie that is one that was at that time the chief captain or the chief Magistrate of Jerusalem now the breaking down of these high places is particularly expressed to shew that Josiah regarded not the greatnesse of any that had any speciall interest in any idolatrous monuments but suppressed them all Vers 9. The priests of the high places came not up to the altar of the Lord in Jerusalem but they did eat of the unleavened bread c. These priests were such as were of the linage of Aaron that yet had defiled themselves with the idolatry of the high places where they worshipped the true God in a false manner now though these were deposed from their offices nor were ever suffered more to serve at Gods altar yet they were allowed to eat of the unleavened bread that is of the provision allowed for the maintenance and nourishment of the priests Vers 10. And he defiled Tophet c. This Tophet was a high place on the east side of Jerusalem in a very pleasant valley called the valley of the children of Hinnom or as it is Josh 15.8 the valley of the sonne of Hinnom where the sacrificed their children to Molech and it was called Tophet as it is generally held from an Hebrew word that signifies a drum or a timbrel either because of the musick and dances which they used at the time of those sacrifices or rather because by the noise of drummes and tabrels they sought at those times to defenâ— the eares of the parents that they might not heare the shreekes and cryes of their children and hence it was that the prophet Jeremy threatned that in that very valley there should be a mighty slaughter of the people so that it should be no more called Tophet nor the valley of the sonne of Hinnom but the valley of slaughter Jer. 7.31 32. yea and the prophet Isaiah as in allusion to the shreekes or torments of those that were slain here calls hell Tophet Isaiah 30.33 for Tophet is ordained of old yea for the king it is prepared he hath made it deep and large the pile thereof is fire and much wood the breath of the Lord like a stream of brimstone doth kindle it and so the Evangelist calls hell Gehenna as Mat. 5.22 and so in divers other places as in relation to the Hebrew word Gehinnom that is the valley of the sonne of Hinnom Vers 11. And he took away the horses that the kings of Judah had given to the sunne c. By these horses of the sunne some conceive is meant onely a carved statue or representation of the sunne sitting in a chariot drawn with fiery horses but why is it then distinctly said that he took away the horses and burnt the chariots and that these horses were kept in the suburbs of the citie others conceive that they were horses kept to be offered in sacrifice to the sunne as judging the horse for his swiftnesse a fit sacrifice for the sunne that runnes so swiftly about the earth but for what use then were the chariots more probable therefore it is that they were horses consecrated to the sunne wherewith in chariots either the princes were wont to ride forth when they went to worship the rising sunne or else the image of the sunne was carried about the citie at some certain times for which onely use they were still kept at the charge of the kings of Judah in the suburbs of Jerusalem Vers 12. And the altars that were on the top of the upper chamber of Ahaz which the kings of Judah had made For on the roofs of their houses they used to sacrifice to sunne moon and starres as we see Jer. 19.13 And the houses of Jerusalem and the houses of the kings of Judah shall be defiled as the place of Tophet because of all the houses upon whose roofs they have burnt incense unto all the host of heaven c. Zeph. 1.4 5. I will also stretch out my hand against Judah and upon the inhabitants of Jerusalem and will cut of the remnant of Baal from this place and the name of the Chemarims with the priests and them that worship the host of heaven upon the house tops c. And the altars which Manasseh had made in the two courts of the house of the Lord c. It is expressely said 2. Chron. 33.15 that Manasseh repenting him of his former wickednesse took away all the altars which he had built in the mount of the house of the Lord and in Jerusalem and cast them out of the city but though he cast them out of the city yet his sonne Amon after his death restored them it seems to their former places or if they were demolished and ruined yet at least he built others in their room and yet these which Josiah now did beat to dust are called Manassehs altars because he first set them up in the two courts of the Temple Vers 13. And the high places that were before Jerusalem which were on the right hand of the mount of corruption c. This mount whereon Solomons high places stood was the mount Olivet near unto Jerusalem 1 Kings 11.7 called here the mount of corruption because it was so full of idols wherewith the people had corrupted themselves according to that expression Deut. 32.5 they have corrupted themselves yet it is but a weak conceit to think that Solomons high places erected to these heathen gods had continued to this day as some men hold seeking hence to inferre that Solomon did never repent and turne unto the Lord for what likelyhood is there that neither Asa nor Jehoshaphat nor Hezekiah did meddle with defacing these idolatrous monuments which were doubtlesse in most esteem amongst the people questionlesse Asa that would not spare his grandmothers idol and Hezekiah that brake in pieces the brazen serpent would not suffer these execrable high places to stand undemolished in the very face of the Temple but what these good princes pulled down the idolatrous kings that succeeded in the throne of Jupah did soon set up again and because they were erected as in the room
thereby he shall cover his face that he see not the ground with his eyes Vers 5. And the army of the Chaldees pursued after the king c. Having by some means received some information of his flight Vers 6. So they took the king and brought him up to the king of Babylon to Riblah c. Though therefore it be said vers 1. that Nebuchadnezzar came against Jerusalem yet it seems he himself stayed at Riblah or at least thither he was retired in the time of the siege that so he might there take care of his own countrey and might supply his army at Jerusalem with men and provision as need required Vers 7. And they slew the sonnes of Zedekiah before his eyes and put out the eyes of Zedekiah c. And then was that prophecy of Ezekiel fulfilled Ezek. 12.13 My net will I spread upon him and he shall be taken in my snare and I will bring him to Babylon to the land of the Chaldeans yet shall he not see it though he shall die there Vers 8. And in the fifth moneth on the seventh day of the moneth c. Zedekiah being brought to Riblah to Nebuchadnezzar in the fourth moneth and there used as abovesaid on the seventh day of the fifth moneth Nebuzar-adan was sent away by the king with a commission to ruine the city and carry away the people who arriving at Jerusalem the tenth day of the moneth did accordingly effect what the king had commanded Jer. 52.12 Now in the fifth moneth in the tenth day of the moneth which was in the nineteenth yeare of Nebuchadnezzars reigne came Nebuzar-adan captain of the guard which served the king of Babylon to Jerusalem and hence is that seeming contradiction between these two places whereas here it is said that it was in the nineteenth yeare of Nebuchadnezzar when these things were done yet Jer. 52.29 it is said that these Jews were carried away to Babylon in the eighteenth of Nebuchadnezzars reigne this is onely because these things were done in the end of the eighteenth and the beginning of the nineteenth of Nebuchadnezzars reigne for with both these years of his reigne did the eleventh of Zedekiahs concurre Vers 9. And he burnt the house of the Lord. To wit about foure hundred and fifty years after it was first built by Solomon Vers 11. Now the rest of the people that were left in the city did Nebuzar-adan captain of the guard carry away c. To wit eight hundred thirty two persons Jer. 52.29 In the eighteenth yeare of Nebuchad-rezzar he carried away captive from Jerusalem eight hundred thirty and two persons Vers 12. But the captain of the guard left of the poore of the land to be vine-dressers and husbandmen Yet about foure or five years after this even these also as it seems were carried away to wit in the three and twentieth yeare of Nebuchad-rezzer Jerem. 52.30 In the three and twentieth yeare of Nebuchad-rezzer Nebuzar-adan captain of the guard carried away of the Jews seven hundred fourty and five persons all the persons were foure thousand and six hundred that so the land might enjoy her Sabbath 2. Chron. 36.20 21. And them that escaped the sword carried he away to Babylon where they were servants to him and his sonnes to fulfill the word of the Lord by the mouth of Jeremiah untill the land had enjoyed her Sabbaths c Vers 13. And the pillars of brasse that were in the house of the Lord and the bases and the brasen sea c. Indeed that these things should be carried into Babylon Jeremiah had beforehand prophesied Jer. 27.21 22. Thus saith the Lord concerning the vessels that remain in the house of the Lord and in the house of the king of Judah and Jerusalem They shall be carried to Babylon c. Vers 17. And the height of one pillar was eighteen cubits c. See the note 1. Kings 7.15 And the captain of the guard took Seraiah the chief priest and Zephaniah the second priest c. Seraiah was the grandchild of Hilkiah who was high priest in Hezekiahs time and father of Jehozadak who was carried into Babylon 1. Chron. 6.14 and Zephaniah called here the second priest concerning which title see the note Numb 3 32. was it seems in great esteem with the king and therefore usually sent by him to Jeremiah Jer. 21.1 and 37.3 now because the priests were alwayes bitter enemies to Jeremiah Jer. 26.7 8. hence we may conceive that both he and all the rest here mentioned were picked out by Nebuzar-adan not for captivity but for the sword because Zedekiah had been much led by their counsels in resisting the king of Babylon contrary to what Jeremiah had commanded them Vers 19. And out of the city he took an officer that was set over the men of warre and five men of them that were in the kings presence c. Jeremiah saith seven Jer. 52.25 he took also an Eunuch which had the charge of the men of warre and seven men of them that were near the kings person adding two more to these here mentioned which were not perhaps of so great note as these five were And threescore men of the people of the land that were found in the city That is of the common people such as it seems were of the richer sort and had most opposed the king of Babylon Vers 22. Over them he made Gedaliah the sonne of Ahikam the sonne of Shaphan ruler Both the favour which Nebuzar-adan shewed to this Gedaliah by Nebuchadnezzars appointment Jer. 40.5 and Jeremiahs making choice to live with him when Nebuzar-adan had taken him out of prison as Nebuchadnezzar had given him order to do and had given him liberty to go with him into Babylon or to stay where he pleased in his own countrey Jer. 39.11 12. and 40.1 6 I say both these make it probable that he was one of them that had followed the advice which the Prophet gave both to Zedekiah and the rest to wit to yield themselves to the Babylonian Jerem. 21.8 9 10. Thus saith the Lord I will set before thee the way of life and the way of death he that abideth in this citie shall die by the sword famine and pestilence but he that goeth out and falleth to the Chaldeans that besiege you he shall live c. and that therefore he was now made provinciall governour of Judea by Nebuchadnezzers command to rule over them that were carried away captive Vers 23. And when all the captains of the armies they and their men heard that the king of Babylon had made Gedaliah governour c. To wit amongst others those that fled out of the citie when Jerusalem was taken vers 4. And Jaazaniah the sonne of a Maachathite Or Jezaniah Jer. 40.8 Vers 25. Ishmael the sonne of Nethaniah the sonne of Elishama of the seed royall came and ten men with him and smote Gedaliah c. This Ishmael as it seems during the siege of Jerusalem
Vers 4. Eleazar begat Phinehas Phinehas begat Abishua c. Eleazar succeeded his father Aaron in the high priesthood in the fourtieth yeare after their coming out of Egypt Numb 20.25 c. and 33.18 and was high priest all the time of Joshua and died immediately after him as may seem by the relation of their deaths together Josh 24.29 33. Phinehas his sonne that succeeded him was he that slew Zimri and Cozbi in the wildernesse and had thereupon a promise from God that the high priesthood should be settled upon him and his seed for ever see Numb 25.7 13. He succeeded his father Eleazar about the death of Joshua Josh 24.29 33. How long he lived high priest it is no where expressed but probable it is he was high priest all the time that the people served the Lord after Joshuahs death in the dayes of the elders that out-lived Joshua Judg. 2.7 and perhaps in the time of the first revolting of the people in the time of the Judges which must needs then be a matter of much grief to a man of such zeal as he was for it is evident that when the Israelites made warre against Benjamin he was high priest Josh 20.28 And Phinehas the sonne of Eleazar the sonne of Aaron stood before it in those dayes As for the next three that follow Abishau Bukki his sonne and Vzzi his sonne they were it seems high priests in those corruptest times of Israel under the Judges whereto agrees that which is by some said that in the dayes of Uzzi it was that Eli and so his posterity after him got the high priests office not being of Eleazars stock but of the stock of Ithamar and if so it were then the foure next following of the stock of Eleazar were never high priests to wit Zerahiah and Meraioth and Amariah and Ahitub but Zadok the sonne of Ahitub vers 8. was the first that recovered that dignity again which was in the dayes of Solomon who thrust out Abiathar of the posterity of Eli and of the stock of Ithamar from being high priest and put Zadok the sonne of Ahitub in his room 1. Kings 2.27 35. Vers 10. And Johanan begat Azariah he it is that executed the priests office in the temple that Solomon built in Jerusalem That is this is that Azariah of whom such honourable mention is made in the book of the Chronicles 2. Chron. 26.16 c. who did so worthily execute maintain the honour and office of the priesthood against the intrusion and usurpation of Uzziah the king of Judah and it is expressely noted that it was in the temple which Solomon built in Jerusalem because at the time when this was written there was another Temple in Jerusalem built by Zerub-babel Yet some understand these words of Johanan the father of Azariah that he was that Jehoiada that was high priest in the dayes of Athaliah by whom both the Temple and Common-wealth were preserved when they were in danger to be ruined by her Vers 13. And Shallum begat Hilâ—iah Who found the book of the Law in the dayes of Josiah 2. Kings 22.8 Vers 14. And Azariah begat Seraiah c. Seraiah was the high priest whom Nebuchadnezzar slew see 2. Kings 25.18 21. He was also the father or grand-father of Ezra Ezra 7.1 Now after these things in the reigne of Artaxerxes king of Persia Ezra the sonne of Seraiah the sonne of Azariah the sonne of Hilkiah c. and then Jehozadak his sonne was the father of Josuah who was so famous at the return of the Jews and the rebuilding of the Temple Hag. 1.1 In the second yeare of Darius the king in the sixth moneth in the first day of the moneth came the word of the Lord by Haggai the Prophet unto Zerubbabel the sonne of Shealtiel governour of Judah and to Josuah the sonne of Josedech the high priest Vers 19. And these are the families of the Levites according to their fathers That is of these before named were the severall families of the Levites called to wit the family of the Libnites c. Vers 20. Of Gershom Libni his sonne Jahath his sonne Zimmah his sonne c. Here follows a catalogue of those that were successively the Heads both of the Gershonites Kohathites and Merarites perhaps unto the dayes of David who did dispose of the Levites into new orders and whereas Zimmah is here said to be the sonne of Jahath thereby is meant that he was his grandchild for Shimei was the sonne of Jahath and Zimmah the sonne of Shimei vers 42 43. Vers 25. And the sonnes of Elkanah Amasai and Ahimoth The sonnes of Elkanah are here more particularly expressed because from him descended that Elkanah who was the father of Samuel Vers 26. As for Elkanah the sonnes of Elkanah Zophai his sonne c. This is another Elkanah who was the sonne of Mahath and grandchild of Amasai mentioned in the former verse as is evident vers 35 36. Vers 27. Jeroham his sonne Elkanah his sonne The father of Samuel Vers 31. And these are they whom David set over the service of song in the house of the Lord c. That is these are they that David made chief in the three quires of singers after the Ark had rest that is after it was brought to Davids house for before it was removed from one place to another to wit these mentioned in the sequel of this chapter Heman of the Kohathites ver 33. who was the chief and therefore had the middle quire and Asaph who stood on Hemans right hand v. 39. and was of the Gershonites and Ethan who was also called Jeduthun chap. 25.1 and was of the Merarites and stood on Hemans left hand ver 44. These were in their times famous men as being the chief singers and withall Prophets and pen-men of some of the Psalmes 2. Chron. 29.30 Moreover Hezekiah the king and the princes commanded the Levites to sing praise unto the Lord with the words of David and of Asaph the seer Vers 33. Heman a singer the sonne of Joel the sonne of Shemuel That is Samuel for Heman was Samuels grandchild Vers 50. And these are the sonnes of Aaron Eleazar his sonne Phinehas his sonne c. By occasion of the mention that is made of the severall offices and imployments of the priests in the foregoing verse the catalogue of the sonnes of Eleazar is here again set down unto the dayes of David by whom the priests were divided into foure severall orders Vers 57. And to the sonnes of Aaron they gave the cities of Judah c. And Simeon Josh 21.9 And they gave out of the tribe of the children of Judah and out of the tribe of the children of Simeon these cities which are here mentioned by name Vers 60. All their cities throughout their families were thirteen cities To wit the eleven here mentioned and Ain in Judahs portion and Gibeon in Benjamins which are reckoned amongst the rest Josh 21.16 17. but
severall courses for the severall services of the Temple and so by their turnes they attended in their severall places the work of Gods house Vers 23. So they and their children had the over sight of the gates of the house of the Lord namely the house of the Tabernacle by wards Some at one gate and some at an other Vers 25. And their brethren which were in their villages were to come after seven dayes from time to time with them That is the brethren of the foure chief porters mentioned vers 17. served by turns and every week one company went out and another company came in Vers 31. And Mattithiah one of the Levites who was the first born of Shallum the Korahite had the set office over the things that were made in the pans That is to look to the provision of flowre and such things as were kept in the treasuries and store-chambers requisite for these uses and to deliver them at times convenient to the priests by whom they were made ready and offered to the Lord. Vers 33. And these are the singers chief of the fathers of the Levites who remaining in the chambers were free That is the Levites they were also the singers in the Temple who were freed from all other imployments because they were continually imployed in that work Vers 35. And in Gibeon dwelt the father of Gibeon c. The stock of Saul is here again repeated to make way to the story of the kings which is begun with the death of Saul in the following chapter Vers 37. And Gedor and Ahio and Zechariah Called Zacher chap. 8.31 Vers 39. And Ner begat Kish and Kish begat Saul c. See the note chap. 8.33 CHAP. X. Vers 2. ANd the Philistines slew Jonathan c. See the note 1. Sam. 31.2 in which chapter many other passages of this chapter are explained Vers 6. So Saul died and his three sonnes and all his house died together That is all his servants and attendants that accompanied him in this warre 1. Sam. 31. 6. Vers 10. And they put his armour in the house of their gods c. That is in the house of Ashtaroth See 1. Sam. 31.10 Vers 12. And buried their bones under the oak c. Having first burnt their bodies See 1. Sam. 31.12 13. Vers 13. So Saul died for his transgression which he committed against the Lord even against the word of the Lord c. To wit both in not staying Samuels coming as he was appointed seven dayes when he warred against the Philistines and also in sparing Agag and the best of the spoil contrary to the Lords command in his warre against Amalek Vers 14. And enquired not of the Lord. See 1. Sam. 28.6 CHAP. XI Vers 1. THen all Israel gathered themselves to David unto Hebron c. To wit Ishbosheth being slain when David had already reigned seven years in Hebron for betwixt the death of Saul and this anointing of David by all the tribes of Israel many things are recorded in the foure first chapters of the second of Samuel which are here omitted now what needs explanation in these three first verses see in the notes upon 2. Sam. 5 1 2 3. Vers 4. And David and all Israel went to Jerusalem c. To wit to take the strong hold of Zion a part of Jerusalem which was still in the Jebusites possession see 2. Sam. 5.6 Vers 5. And the inhabitants of Jebus said to David Thou shalt not come hither Adding withall by way of derision except thou take away the blind and the lame of which see 2. Sam. 5.6 Vers 6. So Joab the sonne of Zeruiah went first up and was chief Joab was before one of Davids chief captains 2. Sam. 3.22 23. but not the Generall over all his forces or if he were it was not over all the forces of Israel but onely over the forces of Judah for till now the other tribes had not taken them for their king that honour was now conferred upon him for this service of his in taking the fort of Zion Vers 8. And he built the city round about even from Millo round about c. See 2. Sam. 5.9 Vers 10. These also are the chief of the mighty men whom David had c See 2. Sam. 23.8 Vers 11. Jashobeam an Hachmonite the chief of the captains he lift up his spear against three hundred c. Called also Adino the Eznite and the Tachmonite 2. Sam. 23.8 9. Vers 12. And after him was Eleazar the sonne of Dodo the Ahohite who was one of the three mighties c. The second of the first three see 2. Sam. 23.9 the third was Shammah 2. Sam. 23.11 whose name is not here expressed concerning whom and the brave exploit here mentioned of this Eleazar and Shammah see 2. Sam. 23.11 Eleazar when he had done slaying them was not able to take his hand from his sword Vers 15. Now three of the thirty captains went down to the rock to David c. See 2 Sam. 23.13 Vers 17. And David longed and said Oh that one would give me drink of the water of the well of Beth-lehem c. See the notes concerning this passage 2. Sâ—â— 23.15 16. Vees 19. These things did these three mightiest That is Davids three chief worthies yet some conceive that it is meant of the second three whereof Abishai was the chief 1. Because the words immediately following vers 20. And Abishai the brother of Joab he was chief of the three c. seem to have respect to that which went before 2. Because this is onely expressed thus 2. Sam. 13.17 These things did these three mighty men whence they inferre that they are here called the mightiest onely with respect to the thirty of whom or in regard of whom they were the mightiest not that they were the three chief of his worthies but the first exposition I conceive most probable see 2. Sam. 23.13 Vers 20. And Abishai the brother of Joab he was cheif of the three See 2. Sam. 23.18 Vers 22. Benaiah the sonne of Jehoiada the sonne of a valiant man of Kabzeel c. See 2. Sam. 23.20 Also he went down and slew a lion in a pit in a snowie day This may be added to intimate how the lion came to be shut up in a pit to wit the pits mouth being covered with snow as he was going over it he fell into it Vers 24. These things did Benaiah the sonne of Jehoiada and had the name among the three mightie See 2. Sam. 23.22 Vers 27. Shammoth the Harorite 2. Sam. 23.25 he is called Shammah the Harodite So also are many other of the following names much different from those in Samuel as may be observed by comparing both places together Vers 34. The sonnes of Hashem the Gizonite Jonathan the sonne of Shage the Hararite And Shammah the other sonne of Hashem or Jashen as is expressed 2. Sam. 23.32 33. though here omitted Vers 41. Uriah the Hittite Zabad the
was the base which being the most gracefull part of musick is therefore said to excell Vers 23. And Berechiah and Elkanah were doore-keepers for the ark That is they were appointed to keep the doore of the tent where the ark was afterwards kept and accordingly were imployed now in observing that no body should presse in upon the ark the like is again said vers 24. of Obed-Edom and Jehiah and happely two went before the ark and two came after it Vers 26. And it came to passe when God helped the Levites that bare the ark c. That is so soon as they perceived that God was with them in the businesse and did not strike them with death as Uzza was by way of thankfulnesse they offered up sacrifices and this was so soon as they had gone six paces 2. Sam. 6.13 yet others very probably understand this place thus that when the Levites that had carried the ark did by the Lords appointment set it down that so others might take it up and they might be eased at every such resting place they offered seven bullocks and seven rammes Vers 27. David also had upon him an ephod of linnen See 2. Sam. 6.14 CHAP. XVI Vers 1. SO they brought the ark of God and set it in the middest of the tent c. See 2. Sam. 6.17 Vers 5. Asaph the chief c. Heman is named in the first place as chief of the three principall singers chap. 6.33 but Asaph it seems was the chief of those that were deputed to this service in the house of David where the ark was now placed the rest being imployed at present in the Tabernacle at Gibeon vers 39 40. And Zadok the priest and his brethren the priests before the tabernacle of the Lord in the high place that was at Gibeon to offer burnt offerings unto the Lord upon the altar of the burnt offering continually morning and evening and to do according to all that is written in the law of the Lord which he commanded Israel Vers 7. Then on that day David delivered first this Psalme to thank the Lord c. That is this was the first Psalme he delivered them to sing the severall parts whereof were afterward much enlarged by David and reduced into severall Psalmes as we may see Psal 105. and Psal 96. Vers 8. Give thanks unto the Lord c. From hence to the end of the two and twentieth verse is the beginning of the hundred and fifth Psalme and the summe of it is to praise God for the publick benefits afforded to his Church and people the children of Israel in regard whereof in times of any great joy Gods people used to sing this Psalme as may be probably gathered from that which we reade Isa 12.4 And in that day shall ye say Praise the Lord call upon his name c. Vers 11. Seek the Lord and his strength seek his face continually That is seek to know and to assure unto your selves the Lord and his strength by which you can onely hope to be strengthened defended and delivered in times of trouble and his favourable presence and that by resorting to the ark which is the outward signe of his presence amongst you to counsell and instruct you and therefore from thence he used to give his oracles Exod. 25.22 and to be your strong fortresse and defence in regard whereof the ark is elsewhere called the strength of God Psal 78.61 And he delivered his strength into captivity and the ark of his strength Psal 132.8 Arise O Lord into thy rest thou and the ark of thy strength yea and this must be done with perseverance and therefore is the word continually added seek his face continually Vers 12. Remember his marvellous works that he hath done his wonders and the judgements of his mouth That is his law and statutes given on mount Sinai or rather the judgements which he executed upon the adversaries of his people called the judgements of his mouth because they came by his decree and appointment and because of many of them he spake beforehand to Moses and Moses as Gods herald threatened Pharaoh and his people Exod. 7.1 Vers 13. O ye seed of Israel his servant c. Psalm 105.6 it is O ye seed of Abraham and then O ye children of Jacob his chosen ones that is his adopted and peculiar people and that merely of Gods free grace and election Vers 15. Be ye mindfull alwayes of his covenant Psal 105.8 it is He hath remembred his covenant for ever The word which he commanded to a thousand generations That is the conditions of the covenant which on Israels part was the law of faith and obedience on Gods part the promises which for the greater certainty may be also said to be commanded Psal 133.3 There the Lord commanded the blessing even life for evermore Vers 19. When ye were but few even a few c. Psal 105.12 it is when they were but few this is expressed first to imply the freedome of Gods grace in choosing them to be his people Deut. 7.7 secondly to magnifie the more the Lords protecting them Vers 20. And when they went from nation to nation c. To wit when they went up and down in the land of Canaan where were seven mighty nations Deut. 7.1 and sometimes removed thence to other kingdomes as to Egypt Gen. 12.10 and Gerar Gen. 20.1 for under this clause all the travels of the Patriarchies are comprehended Vers 21. Yea he reproved kings for their sakes As Pharaoh Gen. 12.17 and Abimelech Gen. 20.3 Vers 22. Saying Touch not mine anointed and do my prophets no harm That is wrong not those whom I have consecrated to my self by the anointing of my holy spirit my Christians according to that 1. John 2.20 But ye have an unction from the holy one c. and vers 27. But the anointing which ye have received of him abideth in you c. to whom therefore I do familiarly reveal my will that they may teach instruct others Gen. 20.7 Restore therefore to the man his wife for he is a prophet and he shall pray for thee and thou shalt live c. and thus the Prophet implies that the Lord did thus defend them not onely because they were poore helplesse miserable men unjustly oppressed but also because by speciall covenant God had taken them into his protection Vers 23. Sing unto the Lord all the earth c. From hence to the 34. verse is the ninety sixth Psalme and the chief drift of it is to stirre up all nations to praise the Lord and consequently it includes a prophesie of Christ and of the gathering of all nations into the Church by the preaching of the Gospel and therefore Psal 96.1 to expresse the strange and unlooked for change that should be then in the Church these words a new song are added and sing unto the Lord a new song Vers 27. Glory honour are in his presence strength
gladnesse are in his place That is God is a king of infinite majesty glory and honour most strong and mighty and the fountain of all strength and gladnesse to his people such his people find him in his sanctuary where he reveals himself unto them and such therefore with glad hearts they acknowledge him to be Psal 96.6 Honour and majestie are before him strength and beauty are in his Sanctuary Vers 29. Bring an offering and come before him worship the Lord in the beauty of holinesse Thus the Prophet speaks of the worship of God in the dayes of the Gospel under these figurative expressions of the Legall worship for his meaning is onely this that in those dayes the Gentiles should have as free accesse to the worship of God as the Jews as being then one people with them fellow citizens of the Saints and of the houshold of God and so equally admitted with them to offer unto God in the assemblies of his people the beauty of holinesse those Evangelicall sacrifices which should be acceptable to God as were these legall offerings under the Law Vers 30. Fear before him all the earth To wit especially when you present your selves before him in the assembly of his Saints The world also shall be stable that it be not moved That is this is the benefit that shall follow upon mens subjecting of themselves to the government of God in Christ that whereas by rebellion against God the whole world tends to confusion and ruine by submitting themselves to Gods Sceptre all shall be established and the state of the Church shall be unmoveable and eternall Vers 31. Let the heavens be glad and let the earth rejoyce So blessed and happie shall those times be and shall yield such abundant matter of exceeding great joy that if the very senselesse creatures could shout and rejoyce it were well for this is an hyperbolicall expression of the blisse and joy of these times And let men say among the nations the Lord reigneth That is the happinesse of those times shall be that men shall stoop to Gods Sceptre which therfore it is fit men should confesse to Gods glory yea and by publishing it to seek the drawing in of others and so to enlarge the kingdome of God Vers 35. And say yee Save us O God of our salvation and gather us together c. This may have respect first to the firm knitting together of the people that had been divided some favouring Sauls posterity and some Davids secondly to the reducing of the captived Israelites to their own land if at any time carried away and so it is prophetically spoken or thirdly to the gathering of Gods elect out of all nations to be his people in the dayes of the Gospel and then the reason of this request is added in the following words that we may give thanks to thy holy name and glory in thy praise that is in thy praise-worthy-works or in our praising of thee for indeed the faithfull servants of God do count it their happinesse that they may praise God and do therefore glory in it Vers 41. And with them Heman and Jeduthun c. See the note before vers 5. To give thanks to the Lord because his mercy endureth for ever This last clause because his mercy endureth for ever is therefore added because in many of their Psalmes of praise this was still the foot of the song as is evident 2. Chron. 5.13 and 7.3 Ezra 3.11 Jer. 33.11 and in many other places Vers 42. And with musicall instruments of God That is with holy musicall instruments such as were set apart for the service of God Vers 43. And David returned to blesse his house See 2.6.20 CHAP. XVII Vers 1 NOw it came to passe as David sate in his house that David said to Nathan the prophet Lo I dwell in an house of cedars c. See the notes upon these foure first verses in the 2. Sam. 7.1 c. Vers 5. For I have not dwelt in an house since the day that I brought up Israel unto this day That is I have never caused a house to be built to my dwelling place so that though the ark the signe of God presence had been a while in the house of Obed-Edom chap. 13.13 that doth not imply any contradiction to this which God here saith see other things noted concerning this 2. Sam. 7.6 But have gone from tent to tent and from one tabernacle to another That is in a tent removed too and fro and so it is expressed 2. Sam. 7.6 Even to this day I have walked in a tent and in a tabernacle yet withall these words may imply the removing of the ark to severall tents at least the last removall of it to that new tent or tabernacle which David had prepared for it Vers 7. Thus saith the Lord of hosts I took thee from the sheep cote c. See 2. Sam. 7.8 where also we shall find all other passages in this chapter explained that need any explanation CHAP. XVIII Vers 1. NOw after this it came to passe that David smote the Philistines c. What is to be noted in this chapter we may find in the notes upon the 2. Sam. 8.1 c. CHAP. XIX Vers 2. I Will shew kindnesse unto Hanun the sonne of Nahash because his father shewed kindnesse to me c. See the notes for this chapter in 2 Sam. 10 CHAP. XX. Vers 1. ANd it came to passe that after the yeare was expired c. See 2. Sam. 11.1 But David tarried at Jerusalem And then he comitted adultery with Bathsheba which with other passages thereto belonging are largely related in the 11. and 12. chapters of the second book of Samuel And Joab smote Rabbah and destroyed it See 2. Sam. 12.26 c. Vers 2. And David took the crown of their king from off his head and found it to weigh a talent of gold c. Concerning this crown of the king of the Ammonites and the severitie which David used in punishing the people See 2. Sam. 12.30.31 Vers 4. And it came to passe after this that there arose warre at Gezer with the Philistines c. In the 2. Sam. 21.15 there is mention made of another battel with the Philistines together with these three here expressed wherein Abishai slew Ishbybenob a gyant that was likely to have slain David but that is here omitted and that happely because onely in these three there was something to be added which was not there expressed CHAP. XXI Vers 1. ANd Sathan stood up against Israel and provoked David to number Israel He provoked David to this sinne whereby wrath came upon all Israel See also 2. Sam. 24.1 Vers 2. And David said to Joab and to the rulers of the people Go number Israel c. See 2. Sam 24.1 Vers 3. But my lord the king Are they not all my lords servants That is there is no need therefore to make enquiry how many are thy people and how
Hebrew word which is here translated for ever there is no more intended in many places then a continuance for a long time as here happely that so long as the kingdome of Judah should continue one of Solomons posterity should sit in the throne Secondly that this promise might be conditionall to wit that if his posterity should keep covenant with God then they should for ever sit in the throne of David And thirdly that the promise might be made good in the eternity of Christs kingdome in that Christ was that king of whom Solomon was a type though he was not lineally descended out of the loines of Solomon Vers 12. Onely the Lord give thee wisdome and understanding and give thee charge concerning Israel c. That is and the Lord instruct thee and direct thee how thou oughtest to govern his people Israel and in remembrance of this we see Solomon begged wisdome of God 1. Kings 3.9 Vers 14. Now behold in my trouble I have prepared for the house of the Lord c. That is I have prepared materials for the building of the house that when thou comest to the crown thou mayest the more readily set upon the work not according unto my desire nor according to that which the transcendent Majestie of God might require but according as I was able by reason of my continuall troubles Vers 18. And the land is subdued before the Lord and before his people c. The Lord is here joyned with Israel as the king with his people and that the rather because by the subduing of the land the people enjoyed their possessions and dwellings and the Lord his worship and service CHAP. XXIII Vers 1. SO when David was old and full of dayes he made Solomon his sonne king over Israel That is he declared his mind to his people and princes that after his death his will was that Solomon should be king and that because the Lord had so appointed as is more fully expressed chap. 28 1 6. where also it is evident that this was done before David was bedrid vers 2. Then David the king stood up upon his feet and said Hear me my brethren c. and consequently that Adonijahs attempt 1. Kings 1.5 was against the expresse command of David emboldened therein onely by Davids weaknesse and the encouragement of such princes of his faction as misliked Davids preferring Solomon before his elder sonnes and therefore we see that David caused Solomon to be actually anointed king 1. Kings 1.33.34 Vers 2. And he gathered together all the princes of Israel with the priests and the Levites To wit to make known unto them that Solomon by the Lords expresse appointment was to succeed him in the throne Secondly to perswade the princes to assist Solomon in the building of the Temple Thirdly to establish a settled order for the attendance and service of the priests and Levites in the Temple for the number of the Levites being exceedingly encreased and they being then to serve not in severall places as before some at the Tabernacle in Gibeon some before the ark in Davids tent chap. 16.37 c. but altogether in the Temple as the Lord was pleased to appoint an order for their service to prevent confusion so it was requisite the princes and people should be enformed of Gods will herein and that David did nothing herein without direction from the Lord chap. 28.11 12 13 19. Vers 3. Now the Levites were numbred from the age of thirty years and upward c. Davids numbring of the Levites from the age of thirty years was according to the directions that God gave to Moses when they were first numbred onely then they numbred not any above fifty years Numb 4.2 3. Take the summe of the sonnes of Kohath c. from thirty years old and upward even untill fifty years old but now it seems they numbred all from thirty years and upward not staying at those that were above fifty years and that because they were not now to carry the holy things as they did in Moses time and therefore even those above fifty years though weakened with age might serve in the Temple as well as those that were younger and for the same cause also it seems when he had distributed the thirty eight thousand that were numbred from thirty years old and upward to their severall imployments to wit foure and twenty thousand for the ordinary service of the Temple and six thousand for officers and Judges vers 4. foure thousand for porters and foure thousand for the quire vers 5. afterward he gave order that all their posterity from twenty years old and upward should in each rank be taken in vers 24. First because they were not any longer to carry the tabernacle and the vessels thereof and therefore such strength of body was not now necessarily requisite as before as is expressed vers 24 25. And secondly because now when they were to serve onely in their courses the service of the Temple would imploy them all even those from twenty years being taken in Vers 4. And six thousand were officers and Judges And these were dispersed in severall places of the land to judge of causes that were brought before them for having no other civill and judiciall lawes but those of Moses the Levites were alwayes joyned with the other elders of the people in this work and happely to train up the young Levites and other officers belonging thereto of which see what is further added in note chap. 26.29 Vers 5. Moreover foure thousand were porters So many were at this time set a part by David to this imployment yet of these it seems there were found at their return from Babylon onely two hundred and twelve chap. 9.22 And foure thousand praised the Lord with the instruments c. Whereof two hundred eighty eight were eminent men for cunning and happely teachers of the rest see the note chap. 25.7 Vers 6. And David divided them into courses c. To wit into twenty foure courses as were also the priests according to the command of the Lord by Gad and Nathan the prophets 2. Chron. 29.25 And he set Levites in the house of the Lord c. according to the commandment of David and of Gad the kings seer and Nathan the prophet for so was the commandment of the Lord. Vers 8. The sonnes of Laadan the chief was Jehiel c. That is the chief of the posterity of Laadan heads of families at this time when David divided them to their severall imployments and their severall courses were Jehiel and Zetham and Joel and so this word sonnes must be understood hereafter in this chapter Vers 9. The sonnes of Shimei Shelomith c. This is not Shimei the sonne of Gershon vers 7. for his posterity are spoken of afterward in the following verse but another that was it seems the head of a family amongst the sonnes of Laadan perhaps one of those mentioned also in the foregoing
may compute what the Princes gave vers 7. Vers 11. Thine O Lord is the greatnesse and the power and the glory c. That is thou art great and powerfull and glorious c. And all greatnesse and power and glory that is conferred upon any man comes from thee and therefore ought to be imployed to thy service at thy command Vers 15. For we are strangers before thee and sojourners as were all our fathers c. As if he should have said even the land wherein we live it is but lent to us for a time and but a short time do we continue in it being all as a shadow that passeth suddenly away and continueth not so that the very land being thine and we but as wayfaring men that onely make use of it for a while consequently all that we enjoy is thine and not ours and of thine own have we given thee But besides the drift of this clause may be also to shew another motive that made them willing to give so freely to the building of the Temple to wit because they by reason of the brevity of their lives could not hope long to enjoy these things and therefore could not but think them better bestowed upon this service of God then kept for themselves Vers 18. Keep this for ever in the imagination of the thoughts of the heart of thy people That is this readinesse to consecrate themselves and all that they have to thy service Vers 21. And they sacrificed sacrifices unto the Lord c. To wit before the ark which which was now in Davids house in the tent which there he had prepared for it and therefore it is said vers 22. that the people did eat and drink before the Lord on that day And sacrifices in abundance for all Israel That is the sacrifices were offered in the name of all the people and in such abundance that all the Israelites present might eat of the peace-offerings that were then offered to the Lord. Vers 22. And they made Solomon the sonne of David king the second time c. This though subjoyned immediatly to that which went before concerning their sacrificing the next day after that David had made known his mind to the people is yet to be understood of the annointing of Solomon after Davids death as is evident first because the making of Zadok the sole high priest instead of Abiathar is here joyned with it and it cannot be denied but that was done after Davids death 1. Kings 2.35 secondly because it followeth in the next verse that Solomon sate on the throne as king instead of his father David thirdly because when David made these things known in a publick assembly of his Princes he was not yet bed-rid chap. 18.1 2. so that Adonijahs attempting to make himself king at which time Solomon was first anointed 1. Kings 1.33 34. was after this And last of all because it followeth vers 24. that the other sonnes of David submitted themselves to Solomon which was not till Adonijahs usurpation was defeated 1. Kings 1.9.49.50 Vers 23. Then Solomon sate on the throne of the Lord. All kingdomes and thrones are the Lords because all kings are the Lords vice-gerents and have their power from him but the throne of the kingdome of Israel is upon more peculiar grounds called the throne of the Lord to wit first because the disposing of this throne the Lord wholly challenged to himself Deut. 17.15 Thou shalt in any wise set him king over thee whom the Lord thy God shall choose and secondly because the kings of Judah were figures of Christ the true anointed to whom the throne of David was promised that is that he should be king of the Israel of God for ever Luke 1.33 And he shall reigne over the house of Jacob for ever c. Vers 28. And he died in a good old age To wit when he was seventy years old for David was thirty years old when he began to reigne and he reigned fourty years 2. Sam. 5.4 Vers 29. Now the acts of David the king first and last Behold they are written in the book of Samuel the Seer and in the book of Nathan c. Some understand this thus that the acts of David were related in the history or books of Samuel which are written by Nathan the prophet and Gad the Seer ANNOTATIONS Upon the second book of the CHRONICLES CHAP. I. Vers 3. SO Solomon and all the congregation with him went to the high place that was at Gibeon c. To wit because being now settled in his kingdome maugre the opposition of those that favoured not his cause he desired now in a solemne manner to praise God for his mercies and to seek unto the Lord for wisdome that he might be the better able to govern the people committed to his charge Vers 5. The brazen altar that Bezaleel the sonne of Uri the sonne of Hur had made he put before the tabernacle of the Lord. That is Moses of whom mention was before made vers 3. Vers 7. In that night did God appear unto Solomon To wit in that night after they had made an end of sacrificing those thousand burnt offerings mentioned in the former verse for it is not likely they offered a thousand burnt offerings in one day upon one altar and that in a dream as is expressed 1. Kings 3.6 where see also what is to be noted either in Solomons prayer or Gods answer to him Vers 14. And he had a thousand and foure hundred chariots c. See 1. Kings 10.26 and 1. Kings 4.26 Vers 16. And Solomon had horses brought out of Egypt and linen yarn c. See 1. Kings 10.28 29. CHAP. II. Vers 2. ANd Solomon told out threescore and ten thousand men to bear burdens See 1. Kings 5.15 16. Vers 3. And Solomon sent to Huram the king of Tyre saying As thou didst deal with David my father c. In the 1. Kings 5.3 it is said also that he alledged to Huram that he knew that David could not build an house for the worship of God by reason of his continuall warres whereof himself being eased he was now resolved to undertake the work where also such other passages in this message of Solomon to Huram as need any exposition are already explained Vers 8. For I know that thy servants can skill to cut timber in Lebanon That is excellently better than any of my servants see 1. Kings 5.6 Vers 10. I will give to thy servants the hewers that cut timber twenty thousand measures of beaten wheat c. Or if this did not like him whatsoever hire himself did appoint 1. Kings 5.6 Vers 12. Huram said moreover Blessed be the Lord God of Israel c. See 1. Kings 5.7 Vers 13. And now I have sent a cunning man c. His name was Huram chap. 4.16 or Hiram 1. Kings 7.13 concerning which and what is further herein to be noted see the note there Vers 15. The
yeare of king Jeroboam began Abijah to reigne over Judah c. Or Abijam see the notes 1. Kings 15.1 2. Vers 4. And Abijah stood upon mount Zemaraim which is in mount Ephraim and said Hear me thou Jeroboam and all Israel c. To wit having first by his Heralds or messengers desired a parley or at least liberty to say somewhat that he had to say both to Jeroboam and the people for otherwise being so near the enemy that they might heare what he said he could not have stood thus to speak to them without danger Vers 5. The Lord God of Israel gave the kingdome over Israel to David for ever even to him and to his sonnes by a covenant of salt See Numbers 18.19 Vers 7. And there are gathered to him vain men the children of Belial See Deut. 13.13 And have strengthened themselves against Rehoboam the sonne of Solomon when Rehoboam was young and tender hearted c. That is when Rehoboam was newly entred upon his kingdome unexperienced in matters of state and much more in warlike affaires as having alwayes been brought up in his fathers peaceable reigne delicately and daintily and being not yet settled in that throne as a plant that hath not yet taken root was easily shaken and terrified with the insolencies of his rebellious subjects that thus we must understand these words is evident because Rehoboam was one and fourty years old when he began to reigne as we may see 1. Kings 14.21 Vers 10. The Lord is our God and we have not forsaken him c. Though he walked in all the sinnes of his father Rehoboam 1. Kings 15.3 and suffered idolatry in his kingdome which his sonne Asa did afterwards reform 1. Kings 15.12 13. yet because withall the true religion was openly professed and the true worship of the true God openly and incorruptly maintained in the Temple at Jerusalem he boasts of their assurance of Gods favour and seeks to scare the Israelites from hoping to maintain their party against them Vers 11. The shew-bread also set they in order upon the pure table c. That is upon the tables of the shew-bread And so we must also understand the next clause and the candlestick of gold c. for there were in the Temple ten candlesticks and ten tables chap. 4.7 8. and it is but a poore conceit of some that because but one table here is mentioned therefore Shishak had carryed away the rest for thus also table is put for tables 1. Kings 7.48 Vers 17. So there fell down slain of Israel five hundred thousand And yet the men of Judah that slew them were but foure hundred thousand in all vers 3. Vers 19. And Abijah pursued after Jeroboam and took cities from him Beth-el with the townes thereof c. Which stood in the borders of Benjamin and Ephraim Josh 18.13 and had in it one of Jeroboams calves 1. Kings 12.29 some conceive that this is meant of another Beth-el because Jeroboams idol stood still and was not destroyed in the dayes of Asa c. but this is no sufficient argument since perhaps this Beth-el was afterwards recovered from the kings of Judah and perhaps was now taken by composition c. Vers 20. Neither did Jeroboam recover strength again in the dayes of Abijah and the Lord stroke him and he dyed That is Jeroboam for of Abijahs death the text speaks after chap. 14.1 perhaps he was struck in the dayes of Abijah but he dyed not till the second yeare of Asa the sonne of Abijah Vers 21. But Abijah waxed mighty and married foureteen wives and begat twenty and two sonnes and sixteen daughters Partly before he was king and partly after for he reigned in all but three years 1. Kings 15.2 CHAP. XIIII Vers 1. SO Abijah slept with his fathers c. and Asa his sonne reigned in his stead In the twentieth yeare of Jeroboam 1. Kings 15.9 where also are many severall Annotations that may serve for the explaining of severall passages in this chapter Vers 9 And came unto Mareshah A city in Judah Josh 15.44 Vers 13. And Asa and the people that were with him pursued them unto Gerar. Which was a city of the Philistines whereby it seems very probably that they also joyned with the Ethiopians in invading the land of Judah especially because it is expressely also said in the following verse that they smote all the cities round about Gerar. Vers 15. They smote all the tents of cattell c. That is the tents of the Arabians who indeed were wont to dwell in tents and so to remove from place to place for the feeding of their cattell It seems the Ethiopians passing through Arabia the Arabians aided them in their invasions of the land of Judah and so now Asa and his souldiers smote their tents and carryed from them abundance of cattel CHAP. XV. Vers 2. THe Lord is with you whilest ye be with him c. As if he should have said By experience you now see in this your victory over the Ethiopians that whilest you walk in Gods wayes he will not fail to blesse you Vers 3. Now for a long season Israel had been without the true God c. That is now for a long time ever since their revolting from Rehoboam the ten tribes have lived under Jeroboam in a manifest apostacie from the true God not having Gods priests to instruct them and not regarding the law of God according to which they ought in all things to have ordered themselves Vers 4. But when they in their trouble did turn unto the Lord God of Israel and sought him he was found of them That is in former times when the Israelites in their trouble did repent and return unto the Lord he was alwayes ready to receive them into his favour again And this is added to imply that though the ten tribes had thus forsaken the Lord yet if they would as in former times have returned to the Lord he would have pardoned them Vers 5. And in those times there was no peace c. That is ever since the revolting of the ten tribes from Rehoboam and their apostacie from the true God whereof he had before spoken vers 3. Vers 6. And Nation was destroyed of nation c. To wit in the warres betwixt the kingdome of Judah and the kingdome of Israel wherein they also made use of the auxilliary forces of other nations Vers 7. Be ye strong therefore and let not your hands be weak for your work shall be rewarded That is go couragiously and constantly forward in the reformation begun amongst you and the Lord shall be still with you Vers 8. And when Asa heard these words and the prophecy of Oded the prophet he took courage and put away the abominable idols c. Either this is meant of some prophecy of Oded the father of this Azariah which he declared unto them at this time together with this his own exhortation or else of some prophesie of
the first yeare of his reigne in the first moneth opened the doores of the house of the Lord. And in the first day of the moneth for then presently they began to cleanse the Temple vers 17. Vers 4. And gathered them together in the east-street That is the street before the east-gate the chief gate of the Temple Vers 6. And have turned away their faces from the habitation of the Lord and turned their backs That is they have openly basely and opprobriously forsaken the worship of God in his Temple The like expression we have Jer. 2.27 They have turned their back unto me and not their face Vers 17. And on the eighth day of the moneth came they to the porch of the Lord c. That is in eight dayes they purged and sanctified the Temple it self the most holy and the holy place and the porch before the holy place they began with or came to on the eighth day and then in eight dayes more they purged the courts and chambers thereof and so made an end on the sixteenth day of the first moneth and all this is noted to imply what a deal of idolatrous trash Ahaz had brought into the Temple when they were so many dayes imployed in the removing and casting it out and setting all things in order as they were in former times Vers 21. And they brought seven bullocks and seven rammes c. That is they brought all kind of clean beasts appointed for sacrifice some for the consecrating of the Temple c. some for sinne offerings some for burnt offerings and some for peace offerings and seven they brought of each sort to signifie the generality of the sacrifice that it was for the whole kingdome the prince and all the people Vers 23. And they brought forth the he-goats for the sinne offering c. To wit the seven he-goats mentioned vers 21. In Levit. 4.13 the law enjoyneth a young bullock to be offered for a sinne-offering for the congregation but that was for the expiation of some one particular sinne whereof through ignorance the whole congregation might be guilty and now the expiation was to be made for all the many sinnes whereof the whole land both king and people were guilty in which case they were not tyed to that law in Levit. 4. Vers 24. And they made reconciliation with their bloud upon the altar to make an attonement for all Israel That is not onely for the kingdome of Judah but also for the brethren of the ten tribes who had been sorely of late oppressed by the Assyrians which was the reason why Hezekiah gave expresse charge concerning this Vers 31. Now ye have consecrated your selves unto the Lord come near and bring sacrifices c. That is Let the people now bring in their sacrifices or do you O priests bring in the peoples sacrifices Vers 33. And the consecrated things were six hundred oxen and three thousand sheep That is the other sacrifices of severall sorts to wit peace-offerings and free-will-offerings were six hundred oxen and three thousand sheep Vers 34. But the priests were too few so that they could not slay all the burnt-offerings Which was properly the work of the priests onely Levit. 1.5 6. For the Levites were more upright in heart to sanctifie themselves then the priests That is they were more forward to sanctifie themselves then the priests were and so there were more of them sanctified Vers 35. And also the burnt-offerings were in abundance with the fat of the peace-offerings and the drink-offerings c. That is these things besides the burnt-offerings were to be offered on the altar so that the priests being but few had not leasure to slay all the sacrifices Vers 36. For the thing was done suddenly It was evident that God had extraordinarily enclined the hearts of the people to this reformation because it was done so suddenly CHAP. XXX Vers 1. ANd Hezekiah sent to all Israel and Judah and wrote letters also to Ephraim and Manasseh c. That is to the remainder of the ten tribes that were not yet carried away by Tiglath-pilneser king of Assyria as many of their brethren were 2. Kings 15.29 Vers 2. The king had taken counsel and his princes and all the congregation in Jerusalem to keep the passeover in the second moneth See Numb 9.10 11. Vers 3. For they could not keep it at that time because the priests had not sanctified themselves sufficiently c. To wit when they should have kept it that is the foureteenth day of the first moneth for the Temples purgation was not finished till the sixteenth day chap. 29.17 And in the sixteenth day of the first moneth they made an end Vers 6. He will return to the remnant of you that have escaped out of the hand of the king of Assyria To wit out of the hands of Pul and Tiglath-pilneser for both these kings already carryed away many of the ten tribes into captivity but the last captivity under Shalmaneser as is most likely had not yet been Vers 14. And they arose and took away the altars that were in Jerusalem c. To wit by the kings encouragement and at this time also the brasen serpent which Moses made was broken in pieces 2. see Kings 18.4 This was done in Jerusalem before they kept the Passeover how they proceeded afterwards after the same manner in other places we see chap. 3.11 Now when all this was finished all Israel that were present went out to the cities of Iudah and brake the images in pieces c. Vers 15. And the priests and the Levites were ashamed and sanctified themselves c. That is the priests and Levites that had been hitherto remisse were ashamed of their own negligence when they saw the forwardnesse of the people and so sanctified themselves c. Vers 16. The priests sprinkled the bloud which they received of the hands of the Levites To wit the bloud of the sacrifices upon the altar as was accustomed in all sacrifices Levit. 1.5 And he shall kill the bullocks before the Lord and the priests Aarons sonnes shall bring the bloud and sprinkle the bloud round about c. Vers 17. For there were many in the congregation that were not sanctified therefore the Levites had the charge of the killing of the passeover c. By the passeovers here are meant as I conceive the sacrifices which by the law were to be offered at the feast of the Passeover and did accompany the eating of the Paschall lambe as Deut. 16.2 Thou shalt therefore sacrifice the passeover unto the Lord thy God of the flock and heard called elsewhere the passeover-offerings chap. 35.7 8. And Josiah gave to the people of the flock lambes and kids for the passeover-offerings c. These sacrifices were to be killed according to the rule of the law by the priests onely Levit. 1.5 Here therefore a reason is given why at this time the Levites had the charge of killing them namely because
free-will-offerings of God c. As these before mentioned vers 12 13. had the charge of keeping the offerings and tithes and dedicate things so Kore and those under him mentioned vers 15. had the charge of distributing them to the priests and Levites to whom they belonged Vers 16. Beside their genealogie of males from three years old and upward c. Here is expressed more particularly who they were to whom these holy things were distributed to wit besides the males of three years old and upward but under the age of twenty years who had also their portion allotted to them vers 18. they give both to the priests and Levites from twenty years old and upwards as they came in their courses to do their service in the house of the Lord yea and besides vers 18. they gave to all that were registred in the genealogies of the priests and Levites even to their little ones their wives and their sonnes and their daughters through all the congregation Vers 18. For in their set office they sanctified themselves in holinesse That is in this their office to which they were sanctified and set apart they did faithfully and in an holy manner discharge that trust that was reposed in them and were carefull to keep themselves from pollution that so they might be capable of eating these holy things Vers 19. Also the sonnes of Aaron the priests which were in the fields of the suburbs of their cities c. That is besides those mentioned before vers 14 15. that were to distribute the holy things to those that dwelt in Jerusalem or that came up thither in their severall courses for the service of the Temple there were others also chosen who were then expressed by name of the priests that dwelt in the other cities of the kingdome that were to give portions to the priests and Levites that were then abiding in those places and not attending in Jerusalem upon the service of God in the Temple CHAP. XXXII Vers 1. SEnnacherib king of Assyria came and entred into Judah and encamped against the fenced cities c. See the notes 2. Kings 18.13 c. for many severall passages in this chapter And thought to winne them for himself That is resolved to take them for himself and indeed accordingly he took many of them 2. Kings 18.13 Vers 3. He took counsel with his princes and his mighty men to stop the waters of the fountains which were without the citie That is to fill up the fountains and springs with earth and to carry the waters by pipes under ground into the citie that so the Assyrians if they came against Jerusalem might be distressed for want of water whilest they within the citie were abundantly supplyed And they did help him That is his Princes and his mighty men aided him in this work Vers 4. Who stopt all the fountains and the brook that ran through the midst of the land c. That is the brook Gihon of which vers 30. that ranne through the midst of the countrey where Jerusalem stood See 1. Kings 1.33 Vers 10. Whereon do ye trust that ye abide in the siege in Jerusalem That is being thus shut up without hope of help yet notwithstanding ye still refuse to yield up the citie Vers 17. He wrote also letters to rail on the Lord God of Israel c. To wit upon Rabshakeh his return to Sennacherib at Libnah and the report of the approch of Tirhakah the king of Ethiopia See 2. Kings 19.8 9. Vers 18. To affright them and to trouble them that they might take the citie That is to sow the seeds of discord amongst them whilest some should desire to have the citie yielded up and others should oppose them Vers 20. For this Hezekiah the king and the prophet Isaiah the sonne of Amos prayed and cried to heaven See 2. Kings 19.14 15. and at the same time Isaiah sent a comfortable message to Hezekiah wherein he prophesied of the destruction of Sennacherib and the good of Sion Vers 21. And the Lord sent an angel which cut off all the mighty men of valour c. A hundred fourescore and five thousand in all and that in one night See the note 2. Kings 19.35 They that came forth of his own bowels slew him there with the sword That is his own sonnes Adramelech and Sherezer 2. Kings 19.27 Vers 22. Thus the Lord saved Hezekiah c. and guided them on every side He governed them and took care of them all as a shepheard doth of his flock Vers 24. In those dayes Hezekiah was sick to the death and prayed unto the Lord. The prophet Isaiah having visited him and told him that he should die and not live See the notes 2. Kings 20.1 2 3. And he spake unto him and he gave him a signe That is he assured him that he should recover and confirmed that promise with a signe from heaven but withall he gave him also direction to lay a lump of figgs to the boil See the 2. Kings 20.5 c. Vers 25. For his heart was lifted up And this he manifested in shewing his riches to the Babylonian Embassadours for which he was reproved and threatned by the prophet Isaiah See 2. Kings 20.12 19. Vers 27. And Hezekiah had exceeding much riches and honour c. This is added to shew what it was for which his heart was lifted up as was said before v. 25. Vers 30. This same Hezekiah also stopped the upper water-course of Gihon c. The brook Gihon divided it self into two streams one of which Hezekiah turned from the usuall channell and brought it strait down into the west side of the city of David Vers 31. Howbeit in the businesse of the embassadours of the princes of Babylon c. To wit the Embassadours which Besodach-Baladan king of Babylon by the advice of his princes sent unto him see 2. Kings 20.12 God left him to try him that he might know all that was in his heart See Gen. 22.1 CHAP. XXXIII Vers 1. MAnasseh was twelve years old when he began to reigne See 2. Kings 21.1 c. many severall notes for the explanation of this chapter Vers 6. And he caused his children to passe through the fire in the valley of the sonne of Hinnom See 2. Kings 16.3 Vers 10. And the Lord spake to Manasseh and to his people To wit by his servants the prophets the summe of their prophesies is expressed 2. Kings 21.11 15. Vers 11. Wherefore the Lord brought upon them the captains of the host of the king of Assyria which took Manasseh among the thorns It seems he thought to hide himself in some woods and thickets and therefore it is said here that he was taken among the thorns The like is said concerning the Israelites when they were affraid of the Philistines that were come into their land 1. Sam. 13.6 When the men of Israel saw they were in a strait then they did hide themselves in caves and in
Vers 3. The children of Parosh c. That is the posterity of Parosh or rather the family whereof Parosh was the head or chief afterwards vers 21. many of the people are mentioned by the names of the cities where they had formerly dwelt as the children of Beth-lehem the children of Netophah c. but that the proper names here mentioned are not the names of cities but the names of men that were the heads of families is evident Neh. 10.14 where many of them are mentioned as the chief of the people that sealed the covenant Vers 5. The children of Arah seven hundred seventy and five Neh. 7.10 it is six hundred fifty two which must thus be reconciled that seven hundred seventy five as here is said gave up their names in Babylon that they would return but onely six hundred fifty two mentioned in Nehemiah came up into Judea the rest changing their minds or dying by the way and the like must be held concerning vers 8 27 28 33 42 60. Vers 6. Of the children of Jeshua and Joab two thousand eight hundred and twelve Neh. 7.11 the number is two thousand eight hundred and eighteen to wit because when they came up into Judea there were six more then had given up their names in Babylon the like must be held concerning vers 10 11 13 14 15 17 19 35 41 65. Vers 16. The children of Ater of Hezekiah ninety and eight That is whereas there were severall families descended of Ater of the children of Hezekiah who was the head of one of those families there were ninety and eight Vers 21. The children of Beth-lehem c. That is the children of those that were formerly inhabitants of Beth-lehem and so we must understand the following verses wherein there are any townes or cities mentioned Vers 25. The children of Kirjath-arim Chephirah c. Or Kiriath-jearim and Ceprah Neh. 7.29 Vers 29. The children of Nebo fifty and two Not Nebo in the tribe of Ruben but Nebo in the tribe of Judah called usually Nob and therefore Nehemiah calleth it the other Nebo Neh. 7.33 Vers 30. The children of Magbish an hundred fifty and six These are not mentioned at all in Nehemiah see above vers 5. Vers 43. The Nethinims See 1. Chron. 9.2 Vers 44. The children of Siaha Or Sia Neh. 7.47 Vers 55. The children of Solomons servants That is the strangers proselytes that were imployed by Solomon in the building of the Temple and having lived long amongst the children of Judah were now reckoned amongst them Vers 61. Which took a wife of the daughters of Barzillai the Gileadite and was called after their name Some conceive that Barzillai was a priest and these priests that married the daughters and heirs of the family were therefore called by that name but because they could not prove their genealogie were put from the priesthood Others conceive that these priests marrying into the noble family of Barzillai disregarding the honour of the priesthood because in the captivity where they were not imployed as priests in offering up sacrifices they had neither any profit nor honour by being priests did therefore chuse to be called after the family of their wives but now being returned to Judea and the priesthood growing into fame and request again these degenerate priests would fain have taken place among the priests of the Lord but not being now able to prove their genealogie they were amongst others put from the priesthood Vers 63. And the Tirshatha said unto them that they should not eat c. Tirshatha is a name of office as the commissary the governour or deputy of the king It is elsewhere given to Nehemiah Neh. 8.9 And Nehemiah which is the Tirshatha and therefore some think that this catalogue was taken by Nehemiah though it be set down here but because Nehemiah came out of Babylon so long after the Jewes came first thence therefore it is rather here meant of Zerubbabel who was now chief governour called also Sheshbazzar chap. 1.8 and whereas it is here said that these priests that could not prove their genealogie should not eat of the most holy things till there stood up a priest with Urim and with Thummim hereby it is manifest that the Urim and Thummim was either lost or burnt together with many other things when the Chaldees took Jerusalem and indeed however Zerubbabel hoped as it seemes by these words that they might by the providence of God he had again yet they were never found again the Lord thereby teaching the Church that the ceremonies were going and the Messias coming that salvation was not to be placed in the ordinances of Moses but that they were shortly to expect the true Urim and Thummim Christ Jesus the high priest of their profession Vers 64. The whole congregation together was fourty and two thousand three hundred and threescore That is both of those of Judah and Benjamin of whom the particular numbers are before punctually expressed and those of the other ten tribes who are not here mentioned If we summe up the particular numbers before set down they all amount but to twenty nine thousand eight hundred and eighteen which is above twelve thousand lesse then the totall summe here expressed and these no doubt were those of the other ten tribes that returned with their brethren of Judah and Benjamin 1. Chron. 9.3 And in Jerusalem dwelt of the children of Judah and of the children of Benjamin and of the children of Ephraim and Manasseh we no where reade of so many that were carryed into Babylon but it seems they multiplyed greatly in Babylon as formerly in Egypt Vers 65. And there were among them two hundred singing-men and singing-women These were such as were imployed amongst them in singing at their weddings and funerals and such other solemnities 2. Chron. 35.25 in Nehemiah 7.67 it is said there were of these two hundred forty five but for this see the note above vers 6. Vers 68. When they came to the house of the Lord which is at Jerusalem c. That is to the place where the Temple had stood Vers 70. So the priests and the Levites and some of the people c. That is some of the people dwelt in the cities to the priests and Levites assigned for their habitation CHAP. III. Vers 1. ANd when the seventh moneth was come c. That is when the seventh moneth approached for they began to offer burnt offerings on the first day of the moneth vers 6. From the first day of the seventh moneth began they to offer burnt offerings unto the Lord c. because there were many festivals by the law appointed to be kept on this moneth which were the first after their return out of Babylon to wit the feast of trumpets on the first day Levit. 23.24 the feast of expiation or day of attonement on the tenth day Levit. 23.27 and the feast of Tabernacles on the fifteenth day Levit. 23.34 and besides the first feast
the reigne of Darius king of Persia and that by the incouragement of the Prophet Haggai Hag. 1.1 In the second yeare of Darius the king in the sixth moneth in the first day of the moneth came the word of the Lord by Haggai the prophet unto Zerubbabel c It may seem strange indeed that the building of the Temple should be hindred in Cyrus time but for this we must know that Cyrus going abroad a while after the return of the Jews to finish such other warlike expeditions as he had in hand he left Cambyses his sonne or Viceroy to govern the kingdome in his absence who is therefore called the Prince of the kingdome of Persia Dan. 10.13 and with him those counsellours mentioned did so farre prevail that he countermanded the building begun Cyrus being dead Cambyses reigned in his stead a wicked and cruell Prince that as other histories report slew his brother and married his own sister and afterwards put her to death and no marvell though he were an enemy to the Jews when he reigned as absolute king in his own right having been so when he governed the kingdome as Viceroy in his fathers right especially if we consider what other histories report that he was resolved to invade Egypt and therefore he might well fear the Jews who were accused to be alwayes a rebellious people and ready still to side with Egypt whilest he was abroad following the warres one Smerdis one of his Magi pretending himself to be Smerdis the brother of Cambyses usurped the kingdome whereof Cambyses hearing as he was mounting his horse to haste home his sword unsheathing ran into his thigh and so he died without issue God revenging the great wrong he had done to his people He being dead the seven Princes of Persia soon slew the usurping Magus and and then Darius Hystaspes was chosen Emperour in whose second yeare a decree was made for the Jewes rebuilding of the Temple chap. 6.1 Many learned men indeed are of opinion that it was Darius Nothus that was long after Darius Hystaspes that made this decree and that Darius the sonne of Hystaspes is here mentioned inclusively as one of those kings in whose time the building of the Temple was hindred but from the first yeare of Cyrus to the second of Darius Nothus is ordinarily accounted above one hundred and thirty years and first Zerubbabel being of some good years when he came out of Babylon it is not probable that he should live so long and yet we know that he laid the foundations of the Temple in Cyrus his dayes and he also finished it in the sixth yeare of Darius according to that prophesie Zach. 4.9 The hands of Zerubbabel have laid the foundation of this house his hands shall also finish it and thou shalt know that the Lord of hosts hath sent me unto you and secondly some of those that had seen the Temple before it was destroyed by the Chaldeans were it seems alive when that decree of Darius was made Haggai 2.3 Who is left among you that saw this house in her first glory and how do you see it now is it not in your eyes in comparison of it as nothing which could not be if it were Darius Nothus either therefore it was Darius the sonne of Hystaspes that renewed Cyrus his decree or else of necessity we must hold that the king of Persia reigned not in their severall times so long as it is by all Historians reported they did which if we might admit then happely it might be said that it was Darius Nothus of whom mention is made vers 24. of this chapter and chap. 6. vers 1. who made a new decree to second that of Cyrus for the rebuilding of the Temple and that these words are meant of the reigne of Darius the sonne of Hystaspes inclusively he being numbred amongst those kings in whose times the enemies of the Jewes did by underhand dealing trouble them and seek to frustrate their purpose in building the Temple Vers 6. And in the reigne of Ahasuerus in the beginning of his reigne wrote they unto him an accusation against the inhabitants of Judah and Jerusalem They that hold that Darius the sonne of Hystaspes is mentioned in the former verse inclusively to wit that to the end of his reigne the enemies of the Jewes did secretly hire counsellours against them to hinder them in their work they also hold that Ahasuerus here mentioned was Xerxes that fourth rich king of Persia mentioned Dan. 11.2 And the fourth shall be farre richer then they all and by his strength through his riches he shall stirre up all against the realme of Grecia and that he was called Ahasuerus that is an hereditary prince because he was the first sonne of Darius Hystaspes by his wife Atossa who was the daughter of Cyrus and that in the beginning of his reigne the Jewes enemies began first openly to write letters of accusation against them for building the Temple and so again likewise they hold that Artaxerxes mentioned in the following verse was Artaxerxes Longimanus the sonne of Xerxes by Esther the daughter of Abihail Esther 2.15 who is by other authors called Amestris the daughter of Otan and so that the building of the Temple ceased in the reigne of both these kings untill the second yeare of Darius Nothus who was the bastard sonne of this Artaxerxes and succeeded him in the throne but for the reasons mentioned in the former note and withall because it is not probable that the Temple lay so long unbuilt and especially in the dayes of Ahasuerus or Xerxes the husband of Esther therefore the more probable opinion of all other Interpreters generally is that it is Cambyses the sonne of Cyrus who is here called both Ahasuerus vers 6. and Artaxerxes vers 7. so that what was generally affirmed vers 5. is now more particularly expressed in the sequel of the chapter Vers 7. And in the dayes of Artaxerxes wrote Bishlam Mithridath c. Some Interpreters translate this word Bishlam in peace and so they would have the meaning of the words to be that Mithridath and the other here mentioned wrote to Artaxerxes against the Jewes secretly and cunningly when in the mean season they carried themselves towards the Jewes as if they had been at peace with them and meant them no hurt but better I conceive is this word by our Translatours taken as the name of one of the chief of those that wrote to Artaxerxes And as concerning this Artaxerxes it is said before in the foregoing note that though some hold it was Artaxerxes Longimanus the sonne of Xerxes who is called Ahasuerus in the former verse yet most generally it is held that the same Cambyses the sonne of Cyrus who is called Ahasuerus in the former verse is here called Artaxerxes vers 6. it is said that they wrote to Ahasuerus against the Jewes where Cambyses is called by the name given him amongst the Chaldees and now
grown up unto the heavens that is it is as great as may be and such as must needs make a loud cry in the heavens for judgement to be poured forth upon us Vers 7. As it is this day Having said that they had been delivered to captivitie and to a spoil and to confusion of face he addes as it is this day because some of them were still in captivity and the rest that were returned were in a low and sad condition and lay under a great deal of shame and reproach Vers 8. And now for a little space grace hath been shewed from the Lord our God c. This is added as an aggravation of their sinne that having been but a while freed from those punishments which their former sinnes had brought upon them they should so soon venture to expose themselves to Gods displeasure To leave us a remnant to escape and to give us a nail in his holy place c. In these words Ezra sheweth wherein grace had been shewed them from the Lord their God to wit first in that he had left them a remnant to escape whereas he might justly have destroyed them all he had preserved a seed a remnant that were delivered out of their captivity and brought back again into their own countrey Secondly that he had given them a nail in his holy place whereby it meant either that God had given them a prince of their own nation to wit Zerubbabel for the princes and magistrates are compared to pinnes and nails because the safety of their kingdome depends upon them and the good successe of their great affairs rest much upon their wisedome and care whence is that which the Lord saith of Eliakim Isaiah 22.23 24. And I will fasten him as a nail in a sure place c. and they shall hang upon him all the glory of his fathers house or else that he had given them some prop and support of their faith and hope something that might encourage them to wait for some better dayes then yet they had seen or else rather that he had in some measure settled them again and given them a resting place in his holy land city and Temple the metaphor is taken from the pinnes and nails wherewith they used to fasten the cords of their tents in the earth when they went to pitch their tents as intending to abide a while in that place or else from those nails wherewith we use to fasten any thing and which we strike into our walls to hang things upon That our God may lighten our eyes and give us a little reviving in our bondage To wit by refreshing our hearts according to that which is said of Jonathan when in his faintnesse he was refreshed with eating a little honey 1. Sam. 14.29 See I pray you how mine eyes have been enlightened because I tasted a little of this honey or by restoring us to life who were in our slavery and captivity in Babylon as men dead and buried Ezek. 37.12 Thus saith the Lord Behold O my people I will open your graves and cause you to come up out of your graves and bring you into the land of Israel Vers 9. To set up the house of our God and to repair the desolations thereof c. Two particulars are here mentioned wherein Ezra acknowledged that God had intended mercy to them in the sight of the kings of Persia and wherewith he had thereupon revived their hearts as it is said in the foregoing words to wit First that they had liberty given them to set up the house of God and to repair the desolations thereof where by repairing the desolations of Gods house is meant both the repairing of the Temples ruines and also principally the renewing of the joyfull assemblies of Gods people and the sacred imployments of his worship and service there And secondly that there was given them a wall in Judah and Jerusalem that is some protection and defence against their enemies as a wall or penne to a flock of sheep The walls of Jerusalem were not yet built and therefore it cannot be meant of them but by the wall given them is meant the fencing of them from dangers partly by the king of Persias favour who had granted them his royall protection against those enemies that formerly would not suffer them to proceed in building the house of their God and partly by Gods awing their spirits that they durst not oppose what the king had commanded Vers 10. And now O our God what shall we say after this c. That is after this great goodnesse and mercy thou hast showen unto us what shall we say that notwithstanding all this we should again forsake thy commandments as we have done Vers 15. O Lord God of Israel thou art righteous for we remained yet escaped as it is this day c. Either the drift of these words is to shew that continuing in this condition they were now in they could expect no other but to be utterly destroyed and that because God was righteous though he had spared them and they stood guilty of a grosse sinne or else in this conclusion of his prayer Ezra justifies God and layes all the blame upon themselves so intimating that all their hope was in his goodnesse and mercy and readinesse to forgive poore penitent sinners as if he should have said O Lord thou art righteous in all thy dealing with us what thou hast inflicted upon us hath been justly inflicted yea of thine own mercy and according to thy righteousnesse and faithfulnesse in performing thy gracious promises thou hast reserved a remnant of us But as for us we are here before thee waiting indeed for thy mercy but in our sinnes and so deserving to be destroyed for even because of this wickednesse which lyeth upon us if thou shouldest enter into judgement with us we are not able to stand it out and to abide the tryall CHAP. X. Vers 1. THere assembled unto him out of Israel a very great congregation c. Ezra having in publick before the Temple to wit in the outer court manifested such wonderfull affliction of mind and sorrow for the sinnes of the people by rending his garments yea the hair of his head and beard casting himself groveling upon the ground weeping and wailing calling and crying upon God for mercie as a man astonished and distracted with grief and that no doubt purposely to discover to the people the grievousnesse of their sinne and the danger they were in because thereof the noise hereof was soon carried throughout the citie and presently there came in to him of those that were afraid of those judgements threatned in the word of God against them for this sinne some few at first chap. 9.4 but now at last a very great assembly of them who being affected with Ezraes grievous lamentation did also weep very sore with him Vers 2. Yet now there is hope in Israel concerning this thing That is there is hope that God
concerning some particular passages which happely they had observed the day before in the expounding of the Law amongst which I conceive one main thing was concerning the keeping of the feast of Tabernacles whereof happely Ezra the day before had purposely spoken to instruct the people because that feast was now nigh at hand for so much seems to be implyed vers 14. And the found written in the Law which the Lord had commanded by Moses that the children of Israel should dwell in booths in the feast of the seventh moneth Vers 16. And in the street of the water-gate and in the street of the gate of Ephraim That is the gate whereat they went out that were to go to the tribe of Ephraim the meaning is that they built them booths all over the citie from the one end of the citie to the other or in all the streets that were near to the Temple Vers 17. For since the dayes of Joshua the sonne of Nun unto that day had not the children of Israel done so That is from Joshuas time till then they had not kept this feast in such a solemne manner with such celebration and devotion as it was kept now Joshuas time is mentioned not the time of Moses because happely till Joshua brought them into the land of Canaan they kept not this feast it was a memoriall of their dwelling in booths as they passed through the wildernesse out of Egypt See Levit. 23.42 43. and therefore till they were come into Canaan and had left dwelling in tabernacles and booths there needed no memoriall of it but now that this feast so expressely commanded by God should be utterly disused and neglected from Joshua till then a matter of a thousand years in the times of so many godly princes and priests is methinks altogether improbable besides it is manifest that in Zerubbabels time at the peoples first coming out of Babylon which was long before this they kept this feast Ezra 3.4 They kept also the feast of tabernacles c. and therefore the meaning of these words must needs be this onely that from the dayes of Joshua till then they had not kept this feast so that is with such devotion and solemnitie Wherein the difference was it is hard to say yet one particular seems to be that which is expressed in the following verse namely that all the seven dayes day after day the prople met together and had the Law read and expounded to them whereas formerly because the first and last dayes were onely appointed to be more solemne convocations and great holy dayes whereon they might do no work Levit. 23.35 36. their manner it seems had been to assemble the people and reade the word onely on the first and last dayes which was now reformed and the word was reade all the seven dayes though the first and last were kept more solemnely as the great holy dayes of the feast as one of them is called John 7.37 The last and great day of the feast so much seems implyed vers 18. Also day by day from the first day unto the last day he read in the book of the Law of God and they kept the feast seven dayes c. and to this some adde also that they had never before built themselves booths upon the tops of their homes as now they had done as is expressely noted before vers 16. CHAP. IX Vers 1. NOw in the twenty and fourth day of this moneth the children of Israel were assembled with fasting c. To wit the next day but one after the solemnity of the feast of tabernacles was ended for the last and great day of the feast was the two and twentieth day of this moneth seeing they were so carefull according to the Law to keep the feast of trumpets on the first day of this moneth and the feast of tabernacles on the fifteenth day chap. 8.1 2. 14. it is likely also that they omitted not to keep the day of atonement enjoyned by the same Law which was a publick fast day whereon they were to afflict their souls and was to be kept on the 10. day of this moneth Lev. 23.27 some five dayes before the feast of tabernacles began but yet having had the Law day by day all the feast of tabernacle-expounded to them chap. 8.18 and finding thereby how grievously they had sinned and how farre short they were still from that which God required them to be they resolved to keep a publick fast before the people now assembled at Jerusalem were departed thence onely affording them one day to prepare themselves for it wherein they would bewail their sinnes seek to God for mercy and make a solemne covenant with God having first separated themselves from their strange wives and their children whereof it seems they were particularly convinced by the reading of the Law as is implyed in the following words vers 2. Vers 2. And the seed of Israel separated themselves from all strangers That is from their strange wives and the children they had by them This is again repeated chap. 13.3 When they had heard the Law they separated from Israel all the mixt multitude yea some conceive that that which is before related concerning the Jews putting away their strange wives at the perswasion of Ezra was done now Ezra being still living as is noted in the former chapter vers 2. but of this see the note Ezra 10 Vers 3. And they stood up in their place and read in the book of the law c. That is the whole congregations stood up in their severall places and then the priests and Levites read in the law of God one fourth part of the day and prayed and praised God another fourth part The day consisted among the Jews of twelve houres John 11.9 Are there not twelve houres in the day the first three houres were allotted to the morning sacrifice the three last to the evening sacrifice and the other two fourth parts were allotted to these duties of Gods worship and service Vers 4. Then stood up upon the stairs of the Levites Jeshua and Bani c. The people being divided it seems into eight severall congregations accordingly these eight Levites stood up each of them upon a scaffold or pulpit erected in their severall assemblies and prayed unto the Lord and stirred up the people to joyn with them in praising God as is expressed in the following verse for those there mentioned are the same that are here named though three of them are there called by other names for Bunni Bani and Chenani are there called Hashabniah and Hodijah and Pethahiah Vers 6. Thou hast made heaven the heaven of heavens c. See 1. Kings 8.27 And the host of heaven worshipeth thee Not the Angels onely but the sunne moon and starres c. are said to worship God because in their kind they honour him by being subject to his will and command Vers 20. Thou gavest also thy good spirit c. To wit
19. When the gates of Jerusalem began to be dark c. That is when the sunne was well nigh set for then the mountains in Jerusalem intercepting the light of the setting sunne the gates of Jerusalem began to be shadowed and dark and thus timely he commanded that the gates should be shut that he might be sure the whole sabbath should be kept holy which began there at the sunne setting and lasted till the sunne setting of the following day Levit. 23.32 From even unto even shall ye celebrate your sabbath And some of my servants set I at the gates that there should be no burden brought in on the sabbath day Though he had charged that the gates should not be opened that is set wide open that all might have free egresse and regresse as on other dayes till after the sabbath as is expressed in the foregoing words yet there was a necessity of opening the doores to let in and out those that had any necessary occasion especially such as dwelt in the suburbs and were to come in to serve God in the Temple therefore he set some of his servants to be at the gates to see that under that pretence none were admitted that would bring in any burden Vers 21. Then I testified against them and said unto them Why lodge ye about the wall c. To wit first because those that dwelt without the walls might still buy of them on the sabbath day secondly because their being there with wares ready to sell might be a dangerous temptation to move those within the walls to try by some meanes to get out to them Vers 22. And I commanded the Levites that they should cleanse themselves and that they should come and keep the gates to sanctifie the sabbath day Some understand this also of the city gates to wit that the Levites as men of greatest fidelity should see that the gates were duly kept shut But because his own servants were appointed to that service and because it is said that the Levites should cleanse themselves that they might be fit to keep these gates I conceive this is meant of the gates of the Temple through which they were to take care that no unclean person did enter in that great concourse of people that resorted thither on the sabbath day Remember me O my God concerning this also and spare me c. Because by his stricktnesse in reforming these profanations of the sabbath he knew that many were highly displeased with him he desires the Lord would accept of his service and then it was no great matter what men thought of him but withall because he knew that his best actions would not indure the exact tryall of Gods justice therefore even herein he implores Gods mercy and spare me according to the greatnesse of thy mercy Vers 29. And their children spake half in the speech of Ashdod c. So likewise those of other nations which besides that it was in it self dishonourable to the people of God it was also a dangerous signe that they had a mixture of the manners as well as of the language of their heathen mothers Vers 25. And I contended with them and cursed them c. First he curseth that is he pronounced them accursed and accordingly excommunicated them and cast them out of the congregation of the Lord secondly He smote certain of them that is those whom he found most obstinate he caused to be beaten according to that law Deut. 25.2 If the wicked man be worthy to be beaten the judge shall cause him to lie down and to be beaten before his face according to his fault by a certain number and indeed we read that Paul was so punished by the Jews 2. Cor. 11.25 Thrice was I beaten with rods c. yea and happely also to be smitten with the fist for so it seems the custome was among the Jews to use those that were condemned for any great offence Isaiah 54.4 Ye fast for strife and debate and to smite with the fist of wickednesse Matth. 26.67 They spit in his face and buffetted him and others smote him with the palmes of their hands John 18.22 One of the officers that stood by struck Jesus with the palme of his hand Acts 23.2 And the high priest commanded them that stood by to smite him on the mouth and thirdly he plucked off their hair for it seemes that amongst the Jews those that were found guilty of any foul offence were delivered up to the reproches either of the people in generall or of those that were to punish them who were accordingly wont not onely to buffet them but also to pluck off their hair Isaiah 50.6 I gave my back to the smiters and my cheeks to them that pulled off the haire and so were these men now used by Nehemiahs appointment Vers 28. And one of the sonnes of Joiada the sonne of Eliashib the high priest was sonne in law to Sanballat That is one of the grand children of Joiada for this was according to Josephus one Manasses the brother of Jaddua the high priest who was the sonne of Jonathan and the grandchild of Joiada the sonne of Eliashib He having married the daughter of Sanballat that he might not turn away his wife which either he must do or be turned out of the priesthood his father in law Sanballat undertook to build a Temple every way as stately and goodly as that at Jerusalem wherein Manasses should be the chief priest which accordingly having first obtained leave of Alexander he did perform and built this new Temple that it might have the greater honour in mount Gerizim hard by the city Sichem and from this beginning came that famous schisme as touching the place where sacrifices were to be offered betwixt the Samaritanes and Jews John 4.20 Our father 's worshiped in this mount and ye say that in Jerusalem is the place where men ought to worship but whether therefore this was that Sanballat that is so often mentioned in this book or another of his posterity of the same name it is hard to say Therefore I chased him from me Because he would not put away his wife I caused him to be excommunicated and banished from amongst us and so he went and became the chief priest in the Samaritanes temple as is above mentioned in the former note ANNOTATIONS Upon the book of ESTHER CHAP. I. NOw it came to passe in the dayes of Ahasuerus It is not expressed who was the authour of this book of Esther but by the common consent of the Church in all ages it hath been received as a part of those sacred Hebrew oracles of God which were committed to the Jews and by them unto the coming of Christ faithfully preserved though the name of the Lord Jehovah be not mentioned in it and by a passage in this book chap. 9.20.21 And Mordecai wrote these things and sent letters unto all the Jews that were in all the provinces c. some Expositours have
still and so by that meanes without any noise he had made up such a number as would be able to deal with the queens ordinary guard for in probability they might be about three thousand men which accordingly under the command of their severall captains either the chief of the Levites or those commanders of souldiers whom he had sworn his associates in this designe he thus disposed of those that were newly to enter in that sabbath unto the service of the temple for the work it seems was to be done on the sabbath day he divided into three parts one part whereof he assigned to watch at the gate of the outer court that led to the kings palace which was the north gate the same it seems which is called vers 19. the gate of the guard where Athaliah now was that no body might thence break in upon them another part he assigned to be at the gate of Sur which was the east gate that led into the city called also the gate of the foundation 2. Chron. 23.5 another part to ward at the south gate called here the gate behind the guard that is the gate right opposite against that gate where the kings guard used to stand which led to the kings house Again those that were to go out from the service of the temple that sabbath he divided into two parts and appointed them to be a guard in the temple unto the kings person the one on his right hand the other on his left Many conjectures I find amongst Expositours very different from this which I have noted both concerning the disposing of the Levites and concerning the gates at which they were set but herein it is hard indeed to determine the certainty because the passages are so obscure Vers 6 So shall ye keep the watch of the house that it be not broken down That is that the watch be not disordered by the breaking in of any body whereby the temple may be profaned by the rushing in of those that ought not to enter into it the person of our young king may be endangered and the businesse we have in hand may be utterly overthrown Vers 8. And he that cometh within the ranges let him be slain By the ranges are meant the rankes of the Levites thus ranged in their places according to the order of military discipline which if any should offer to break through by force they were appointed to slay them Vers 10. And to the captains over hundreds did the priest-give king Davids speares c. To wit for themselves and for their men These speares and shields might be such as David had taken in the warres and had laid up in the tabernacle as he did the sword of Goliath as memorials of the great victories that God had given him which were afterward by Solomon removed into the temple but however I conceive that there was an armoury in the temple provided purposely that they might be in a readinesse for the guarding and defence of that holy place upon all occasions and that because there were now found there weapons for so many thousands as were at present imployed and happely because for this as for other things David had given directions to his sonne Solomon therefore they are called here Davids speares and shields that were in the temple had they been to bâ—ing in men ready armed into the temple they could hardly have carried the businesse so closely as they did but the Levites being the men appointed for this exploit and they coming in unarmed as at other times for the service of Gods house and being there armed out of the Magazine that was in a readinesse in the temple there was not the least noise or suspition of any thing that was intended till it was put in execution Vers 12. And he brought forth the kings sonne and put the crown upon him and gave him the testimonie c. That is the book of the law as was enjoyned Deut. 17.18 Ver. 13. And when Athaliah heard the noise of the guard and of the people she came to the people into the temple of the Lord. That is when she heard the noise of the guard in the temple shouting and clapping their hands when the king was crown'd and the people running in the streets and making towards the temple with many unusuall acclamations and expressions of joy as it is expressed 2. Chron. 23.12 Athaliah heard the noise of the people running and praising the king she went to see what was done in the temple not any whit suspecting that which was done and so through the providence of God did unwittingly cast her self into their hands nor was it against the charge given by Jehoiada vers 8. he that cometh within the ranges let him be slain that she was suffered to come within the ranges because she came not in an hostile manner but quietly came in amongst them without any mistrust or fear and it must needs be known to be of great advantage to get her within their power Vers 14. And when she looked behold the king stood by a pillar as the manner was c. Where it seems the throne for the king was erected but the most of Expositours understand this of the brazen scaffold which Solomon made in the Temple 2. Chron. 6.13 the like is noted afterward of Josiah chap. 23.3 And the king stood by a pillar and made a covenant c. Vers 16. And they laid hands on her and she went by the way by the which the horses came into the kings house c. Some understand this of the way into the citie where was the horse gate mentioned Neh. 3.28 and Jer. 31.40 but the words do clearly enough shew that it was the ordinary horse and cart way that led into the court where were the stables and other out-houses that belonged to the kings palace and therefore it is said vers 20. that they slew Athaliah with the sword beside the kings house even in the place of her death they sought to cast reproch upon her her mother Jezebel was troden under the horse heels and now she was dragged by the horse way and slain amongst the stables and dunghills of the kings house Vers 18. And all the people of the land went into the house of Baal and brake it down his altars c. And the more chearfully no doubt they did this because they would not be behind the Israelites where Jehu had already suppressed the idolatry of Baal as they did now in the kingdome of Judah And the priest appointed officers over the house of the Lord. That is Jehoiada appointed officers for the watch of the Lords house the rather for fear of danger in this sudden change and withall perhaps reduced into order whatever besides had been disordered in the dayes of Athaliah 2. Chron. 24.7 For the sonnes of Athaliah that wicked woman had broken up the house of God c. Vers 19. They brought down the king from the
house of the Lord and came by the way of the gate of the guard to the kings house That is the gate of the kings house where the guard usually stood CHAP. XII Vers 3. BUt the high places were not taken away c. So long had the people been inured to this erroneous worship of God that it seems even Jehoiada himself durst not advice the king to proceed to the reformation of this evil also for fear of causing some tumult amongst them Vers 4. And Jehoash said to the priests all the the money of the dedicated things c. The Temple was at this time sallen into great decay through the wickednesse of former kings but especially of Athaliah For the sonnes of Athaliah that wicked woman 2. Chron. 24.7 had broken up the house of God and also all the dedicate things of the house of the Lord did the bestow upon Baalim the first act therefore that Jehoash took in hand when he began to rule without a protectour was the reparation of that holy place as indeed most requisite it was that he should be carefull to uphold the Temple that had been the nursery of his infancy and the best means to secure his life and to uphold his just title to the crown of Judah and to this end he enjoyned the priests carefully to gather all the money of the dedicated things that is all the money dedicated to the service and repair of the Temple and then the particulars are expressed purposely I conceive to distinguish this money from that which was brought in for the use of the priests themselves as the money for the redemption of the first born and such like namely first the money of every one that passeth the account that is the half shekel that they were to pay when they were numbred from twenty years old and upward Exod. 30.12 13. which is therefore called 2. Chron. 24.6 the collection of Moses the servant of the Lord and of the congregation of Israel for the tabernacle of witnesse and vers 9. the collection that Moses the servant of God laid upon Israel in the wildernesse concerning which see the notes Exod. 30.12 13. secondly the money that every man is set at that is the money which any man shall by the priest be appointed to pay for his redemption when he hath vowed himself to God according to that law Levit. 27.2 c. of which see the note there and thirdly all the money that cometh into any mans heart to bring into the house of the Lord that is which any man shall voluntarily give for the reparation of the house Vers 5. Let the priests take it to them every man of his acquaintance In 2. Chron. 24.5 it is said that Joash appointed them to go out unto the cities of Judah and gather this money from yeare to yeare this receiving it therefore every man of his acquaintance is meant of their gathering it in the severall cities where they dwelt for the Levites were dispersed in severall cities of Judah where they were acquainted and well known amongst the people Vers 7. Now therefore receive no more money of your acquaintance but deliver it in for the breaches of the house That is he enjoyned them to meddle no more with the receiving of the money but to pay in that which they had already received when the king first set on foot this work as he appointed them to collect the moneyes above mentioned for the repairing of the temple so also he charged them to hasten the work 2. Chron. 24.5 Go out unto the cities of Judah and gather of all Israel money to repair the house of your God from yeare to yeare and see that ye hasten the matter when therefore in the twenty third yeare of his reigne he saw that yet nothing was done he took it for granted that either they had been negligent in collecting the money or that they did not faithfully pay in what they received or at least that the people suspecting their diverting of it to their own private uses did not pay it so willingly as otherwise they would and therefore he took the work out of their hands and appointed another way for the gathering of the money as is afterward expressed Vers 9. But Jehoiada the priest took a chest and bored a hole in the lid of it c. To wit by the command of the king 2. Chron. 24.8 to prevent all suspicion for the time to come of any corruption in this businesse first they made this chest whereinto the money should be put and wherein it should be kept and then they made a proclamation throughout the kingdome that every man should bring in the appointed contribution which accordingly was done with much alacrity and willingnesse 2. Chron. 24.9 10. Vers 10. The kings Scribe and the high priest came up and they put it up in baggs c. In 2. Chron. 24.11 it is the kings Scribe and the high priests officers came up and emptied the chest c. Vers 13. Howbeit there were not made for the house of the Lord bowls of silver snuffers c. That is not till the temple was fully repaired but when that work was finished the money that was left was imployed in making these vessels for the house 2. Chron. 24.14 Vers 16. The trespasse-money and sinne-money was not brought into the house of the Lord it was the priests That is the money which by the law those men were to pay by way of satisfaction according to the estimation of the priests that had any way wronged the Lord in his holy things Levit. 5.15 whether it were done ignorantly or wittingly in both the cases satisfaction was to be made and the one of these is called trespasse-money and the other sinne-money Vers 17. Then Hazael king of Syria went up Notwithstanding this fair beginning of Jehoash his reigne no sooner was Jehoiada dead but by his flattering princes he was drawn away to the worship of idols and so wrath came upon Judah and Jerusalem for this their trespasse 2. Chron. 24.17 18. namely by Gods letting loose Hazael king of Syria upon them as is here said from whom they were fain to purchase their peace by a great summe of money as is expressed vers 18. Vers 20. And his servants arose and made a conspiracie and slew Joash c. Some other passages are recorded in the Chronicles not here expressed as first when sundry prophets had in vain laboured to reclaim both king and people from their idolatry at length Zachariah the sonne of Jehoiada the priest was by the Spirit of the Lord stirred up to admonish them of their wickednesse who did it accordingly with great courage assuring them that this was the cause of Hazaels prevailing against them whereupon a conspiracie was made against him and by the kings commandment who forgat what his father Jehoiada had done for him he was stoned to death secondly that according to the prayer of this
is expressely noted that he began to prophecy in the thirteenth yeare of Josiahs reigne Jerem. 1.1 2. The words of Jeremiah to whom the word of the Lord came in the dayes of Josiah the sonne of Amon king of Judah in the thirteenth yeare of his reigne and this was that Josiah who was by name mentioned by the Prophet that foretold the polluting of Jeroboams altar about three hundred years before he was borne 1. Kings 13.2 And he cryed against the altar in the word of the Lord and said O altar altar thus saith the Lord Behold a child shall be born unto the house of David Josiah by name and upon thee shall he offer the priests of the high places c. Vers 3 And it came to passe in the eighteenth yeare of king Josiah that the king sent Shaphan c. That is in the eighteenth yeare not of his age but of his reigne for so it is expressed 2. Chron. 34.8 Now in the eighteenth yeare of his reigne when he had purged the land and the house he sent Shaphan the sonne of Azaliah c. Nor may we think that this was the first act of his piety and that till he had reigned eighteen years he did nothing this way for in the Chronicles we see where his acts are related according to the order of time wherein they were done first that in the eighth yeare of his reigne being then sixteen years old he began to bend himself to seek information how he might serve God as David had done secondly that in the twelfth yeare of his reigne he began to purge Judah and Jerusalem of all their idolatry which he did also with a great deale of zeal 2. Chron. 34.3 For in the eight yeare of his reigne while he was yet young he began to seek after the God of David his father and in the twelfth yeare he began to purge Judah and Jerusalem from the high places and the groves c. and then thirdly that in the eighteenth yeare of his reigne when he was twenty six years old he set upon the work of repairing the temple as is here also related Vers 4. Go up to Hilkiah the high priest that he may summe the silver c. The prophet Jeremiah was the sonne of Hilkiah a priest Jer. 1.1 but whether he were the sonne of this Hilkiah the priest it is uncertain Vers 5. And let them deliver it into the hand of the doers of the work c. That is into the hand of the overseers of the work who were Levites 2. Chron. 34.12 And the men did the work of the Lord faithfully and the overseers of them were Jahath and Obadiah c. Vers 8. And Hilkiah the high priest said unto Shaphan the Scribe I have found the book of the law in the house of the Lord. That is the authentick and originall copy of it written by Moses and delivered by him to the Levites to be laid up in the side of the ark Deut. 31.24 25 26. and thus did the Lord abundantly recompence their zeal for the repair of his Temple by bringing to their hands this precious jewell though it be most probable which the Hebrew writers say that Manasseh and Amon had endeavoured to burn up all the books of the law and so this book was hid in some secret place in the Temple by some faithfull priests that it might be preserved for future times yet it is not likely but that there were some transcripts of this sacred volume preserved amongst the people at least some parcels of it and that Josiah amongst others had not been a mere stranger to the book of the law for strange it were that he should live till the eighteenth yeare of his reigne and so piously reform what was amisse and never see the law of God till now rather because this was the originall book of the law which Moses himself had written there was great joy at the finding of it and to the king it was brought as a rare jewell indeed Josiahs astonishment vers 11. And it came to passe when the king had heard the words of the book of the law that he rent his clothes makes it clear that he had not formerly read or heard read those dreadfull threats of judgements against idolatry Levit. 26. or Deut. 28. which now were read to him out of this book but that might be though he had before seen many copies of the law his respect to this originall of Moses writing might make him desirous to heare it all read and so he might heare those terrible passages now which he had not read or heard before Vers 12. Achbor the sonne of Michaiah c. Or Abdon the sonne of Micah 2. Chron. 34.20 Vers 14. Now she dwelt in Jerusalem in the colledge Or as it is in the margin in the second part now if we read it so by the second part we must understand the second citie or the suburbs of Jerusalem which was encompassed with walls and gates severall from the citie but however it may well be that the reason why this clause is added is to intimate the reason why Hilkiah and those that were sent with him to enquire of the Lord went to Huldah the prophetesse rather then to Jeremiah or Zephaniah who at this time prophecyed in the land of Judah it was because she dwelt in Jerusalem and so was near at hand whereas they were at present in other parts of the kingdome and indeed we read that Anathoth was the place of Jeremiahs usuall dwelling Jer. 29.27 Vers 20. Thou shalt be gathered into thy grave in peace c. That is before these troubles and miseries fall upon this place and the inhabitants thereof whilest the kingdome doth yet flourish in prosperity and peace for though Josiah was slain by Pharaoh Necho chap. 23.29 yet because he died before that desolation came upon the land whereof Huldah had spoken and died in the love and favour of God also therefore she said that he should be gathered to his grave in peace CHAP. XXIII Vers 2. ANd the king went up into the house of the Lord and all the men of Judah c. To wit to renew solemnly their covenant with God that if it were possible the wrath of the Lord might be appeased and those judgements prevented which the prophetesse Huldah had told him were to come upon the land and because all were concerned in the danger all were called to this assembly the priests and the prophets and all the people where by the prophets may be meant not onely the prophets that at this time prophecyed in the land as Jeremiah Zephaniah and Urijah but likewise also those that lived in the schools of the prophets whereof there is often mention made in the Scripture Vers 3. And the king stood by a pillar c. That is on the brazen scaffold erected by Solomon which was made with pillars or on a throne which was according to the custome erected by