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
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
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
hils Vers 24. Take the kings away every man out of his place and put captains in their rooms This they adde as implying that their former losse might be by their means rather then the cowardise of his own people to wit by their unfaithfulnesse or want of skill in martiall affairs or by their delicacy and the evil example they had given in being feasting and drinking when they should have been preparing for the battell Vers 26. Ben-hadad numbred the Syrians and went up to Aphek to fight against Israel Which was in the tribe of Asher Josh 19.30 31. and here Ben-hadad now chose to fight with Israel not onely because it was a plain countrey vers 23. Let us fight against them in the plain and surely we shall be stronger then they but also because this was one of those cities which his father had formerly taken from the Israelites vers 34. and so hither they might retire to shelter themselves if the battell should go against them as we see they did vers 30. But the rest fled to Aphek into the citie Vers 27. And the children of Israel pitched before them like two little flocks of kids hereby it appears that the Israelites had divided their forces into two bodies and were but weakly provided for warre in comparison of the Syrians Vers 28. Thus saith the Lord Because the Syrians have said The Lord is God of the hils but he is not God of the valleys c. As if he should have said however you deserve not the least help from heaven because of your wickednesse and the little good done amongst you by the former victory I gave you yet to confute this blasphemy of the Syrians even in the valleys I will again deliver all this great multitude into thine hand Vers 30. And there was a wall fell upon twenty and five thousand of the men that were left Either by some warlike stratagem of the Israelites when they were battering the walls of the city or rather by some earthquake or other immediate hand of God overturning the walls upon them perhaps when they were busied to raise them higher or to make them stronger that under the covert thereof they might the better shelter themselves against the Israelites or whilest they were standing behind the wall to defend the city against the Israelites that sought to storm it Vers 31. We have heard that the kings of the house of Israel are mercifull kings It seems their mercifull dealing with those they overcame in battell had got the kings of Israel this report amongst other nations Vers 34. And Ben-hadad said unto him The cities which my father took from thy father I will restore This may be meant of those cities which Ben-hadad his father took from Baasha king of Israel chap. 15.20 who is here called the father of Ahab onely because Ahab succeeded him in the throne yet rather I believe that as now so formerly in the dayes of Omâ—i the father of Ahab the Syrians had made some inrodes into the land of Israel though it be not expressed in the sacred story and taken some cities in that invasion which now he promiseth to restore but how he kept this his promise we may see in the warre which Ahab afterward made against him for the recovery of Ramoth Gilead chapter 22.3 And thou shalt make streets for thee in Damascus as my father made in Samaria That is thou shalt appoint thee in Damascus places of free trading for thy people as I had in Samaria for the Syrians or else the streets here mentioned are meant of places of trading for the Syrians out of which the tribute now yeilded to Ahab should be raised yearely So he made a covenant with him and sent him away Thus sleightly did Ahab passe over the great dammage the people of God had undergone by his invading the land of Israel two yeares together and that horrible blasphemy of him and his Syrians in saying that the Lord was God in the hils and not in the valleys but in the mean season he that was thus ready to pity Ben-hadad could persecute the poore prophets of God and not shew them the least mercy at all Vers 35. And a certain man of the sonnes of the prophets said unto his neighbour in the word of the Lord Smite me I pray thee That is one of those young prophets that were trained up in the Schools or Colledges of the prophets under their aged fathers did in the name of the Lord require one of his fellow prophets to smite him to wit with a sword so as to wound him as appeares vers 37. and this he required First that being wounded he might the better resemble a souldier that had been in the battell to whose custodie a prisoner was committed verse 39. And secondly that being wounded and bloudy he might the better in that his condition shew Ahab what he was to expect from the revenging hand of God to wit that the Lord should smite him and that his bloud and life too should be required for sparing Ben-hadad for thus it was usuall with the prophets to foreshew in themselves a shadow of that calamity which they foretold should come upon others Esay 20.2 3 4 Jerem. 27.2 and Acts 21.10 11. see also Ezek. 12.3.12 Vers 36. Because thou hast not obeyed the voyce of the Lord behold assoon as thou art departed from me a lion shall slay thee It is most probable that this his neighbour that refused to strike him was one of his fellow-prophets and so was conscious to himself that what the Prophet required was indeed of God and yet preferred his own reason before Gods command and was therefore for his disobedience slain by a lion However herein the Lord as in a figure discovered the justice of his punishing Ahab who under a shew and pretence of clemencie spared Ben-hadad whom God had appointed to utter destruction Vers 41. And the king of Israel discerned him that he was of the prophets It seems he was one that was known to the king and so when the bloud and ashes were wiped from his face he discerned who he was or else he might know him by his attire which when he addressed himself to speak to the king having wiped his face the king then observed and not before Vers 42. Because thou hast let go out of thy hand a man whom I appointed to utter destruction Happely Ahab had been expressely charged not to spare Benhadad but however the Prophet had expressely told him vers 28. that because he and his Syrians had blasphemed the Lord saying The Lord is God of the hils but not of the valleys therefore the Lord would deliver them into his hands neither could he therefore spare that blasphemous wretch without contempt of Gods known will who had delivered him as it were into his power that he might by him be slain for his blasphemy CHAP. XXI Vers 3. THe Lord forbid it me that I should give the inheritance
spies had advised to send two or three thousand he had for the better assurance pitched upon the greater number to wit three thousand and those no doubt of his choicest souldiers yet when the men of Ai sallied out the Israelites fled presently before them which shews plainly that God being offended did in an exâ—raordinary manner strike them with astonishment and fear Vers 5. For they chased them from before the gate even unto Shebarim and smote them in the going down That is in the descent of a hill So that it seems the Israelites fled at the first on-set before a man was slain of them being stricken with a strange fear and were onely slain flying Wherefore the hearts of the people melted and became as water That is the whole people of Israel were extremely terrified and dismaid because of the flight of those forces they had sent against Ai. It is strange also indeed that so poore a losse as this for there were but six and thirty slain should drive the whole camp of Israel into such a terrour But God had withdrawn his supporting hand and in this case the most stout and valiant will soon shrink and be afraid Vers 6. And Joshua rent his clothes and fell to the earth upon his face c. To wit because the Canaanites had thus put the Israelites to flight The losse they had received indeed was nothing to speak of for what was the losse of six and thirty men to them that had so many hundred thousand in their Camp But alas it was not their losse so much as the apprehension of Gods displeasure that lay so heavy upon them God had promised that no man should be able to stand before them Chap. 3.16 and that he would without fail drive out the inhabitants of the land before them Chap. 3.10 their flying therefore now before the enemy especially in so inglorious a manner was to them an argument that God was offended with them and so had withdrawn himself from their help and hence was this heavy lamentation even the smallest affliction if it be looked upon as an effect of Gods anger is terrible to the people of God Wicked men onely grieve for the punishment and therefore so long as God visits them with a more gentle hand by way of warning they never regard it But the genuine children of God mourn chiefly still for Gods displeasure which if it be discovered by a frown or the least chastisement it wounds them to the heart Concerning this custome of rending their clothes when they were greatly afflicted for any thing that befell them see the note upon Gen. 37.29 And put dust upon their heads This was another expression of grief which the Jews and other nations likewise in former times used upon any extraordinary occasion of sorrow as we may see 1. Sam. 4.12 Job 2.12 And when they lift up their eyes afarre off and knew him not they lift up their voice and wept and they rent every one his mantle and sprinkled dust upon their heads towards heaven Ezek. 27.30 And shall cause their voice to be heard against thee and shall cry bitterly and shall cast up dust upon their heads and shall wallow themselves in the ashes and was practised at this time by Joshua and the elders of Israel 1. by way of humbling themselves before God even to imply what Abraham in expresse words acknowledged Gen. 18.27 that they were but dust and ashes not worthy to appear before God or to speak unto him 2. By way of imploring Gods mercy to them in regard of the frailty of their condition according to that expression which Job useth Job 10.9 Remember I beseech thee that thou hast made me as the clay and wilt thou bring me into dust again and David Psal 103.14 For he knoweth our frame he remembreth that we are but dust and 3. By way of representing their miserable and sad condition which with words they were not able sufficiently to expresse even that they were brought down to the very dust to a low and poor and despised condition and were indeed in a manner as so many dead men Vers 7. And Joshua said Alas O Lord God wherefore hast thou at all brought this people over Jordan c. Some expositours seek to give such an interpretation to these words as may wholly clear Joshua from that which the words seem to intend to wit an impatient expostulation with God for bringing the Israelites over Jordan that he might there deliver them into the hands of the Amorites to destroy them and to that end they make the meaning of his words to be onely this That he desired to know of God what it was wherewith he had provoked him to deliver them up into the power of their enemies over whom otherwise they should have been victorious as if he had said It is not O Lord without cause that thou hast withdrawn thine assistance from us and suffered these uncircumcised people to put us to slight and therefore make known to us we beseech thee what the sinne is whereby we have forfeited those promises thou hast made to us of driving out the inhabitants of this land before us And so likewise they understand the following clause would to God we had been content and dwelt on the other side Jordan as intended onely to imply how much better it had been for them to have stayed in the land without Jordan then to be brought over Jordan to be destroyed by the inhabitants there And indeed it cannot be well thought that either Joshua did indeed think that God had brought them over Jordan purposely that the Canaanites might there destroy them or that he intended to contest and quarrell with God for dealing so with him or that he so much as wisht indeed that they had not come over Jordan Well but yet the words do manifestly imply more then an humble desire of knowing what the sinne was wherewith they had provoked God to let the enemie prevail over them Wherefore hast thou at all brought this people over Jordan c. are manifestly words of Expostulation with God and therefore I conceive that thus we must understand them to wit that though Joshua did not think indeed that God had a purpose to deliver them into the power of the Canaanites but meant onely to plead with God for his poore people that he would not repent of the good he had promised he would do for them nor suffer the Canaanites to prevail over them yet in expressing his desire herein being carried away with his passion and sorrow he brake forth beyond the bounds of that modesty and reverence wherewith it is fit that men should expresse their desires when they addresse themselves to supplicate the great God of heaven and earth Vers 9. And what wilt thou do unto thy great name To wit because if thy people be cut off the idolatrous Canaanites will hereupon take occasion to blaspheme thy name saying as Deut.
herewith Abimelech hired vain and light persons that is worthlesse and unsettled men men of no wisdome nor grace nor yet abilitie for their outward estate idle giddyheaded loose and wandring rascalls of the froth and scumme of the people that for a little hire were easily drawn to undertake any cause though never so bad and these he armed that with their aid he might by force accomplish what he had projected with himself Vers 5. And slew his brethren the sonnes of Jerubbaal being threescore and ten persons upon one stone notwithstanding yet Jotham c. That is there being seventy of his brethen he slew all but Jotham and that doubtlesse under some pretence of Justice as if they had some plot upon the state tending to the utter ruine of the whole land Vers 6. And all the men of Shechem gathered together and all the house of Millo and went and made Abimelech king c. By the house of Millo may be meant either the Magistrates of the city who were wont to meet in a town-house or common-hall called the house of Millo or else the inhabitants of some village or town adjoyning that belonged to Shechem or else the Garrison of some fort happely the same which vers 17. is called the tower of Shechem or it may be meant of his mothers family who are named a part by themselves because they had been and were still the chief stirrers in this businesse However when Abimelech had slain his brethren the men of Shechem and this house of Millo joyned together and chose and proclaimed him king of Israel and happely annoynted him for so ancient was the custome of anointing kings as Jotham in his parable doth plainly imply vers 8. The trees went forth on a time to anoint a king over them Manifest it is that he was made king not of Shechem onely but of all Israel in generall vers 22. When Abimelech had reigned three years over Israel Indeed it may seem strange that the inhabitants of one city should dare to do this alone of themselves it being expressely too against the Law of God Deut. 17.14 15. Thou shalt in any wise set him king over thee whom the Lord thy God shall chuse but the wonder of this may be removed by considering first that though the Shechemites be onely here mentioned because they were the ringleaders in this businesse yet it may be that many other Israelites both of other towns and tribes did come in moved by their example and perswasion and joyned in the election of Abimelech and secondly that they well might hope to carry it now his brethren were slain though some should oppose it both because of his pretended title to wit that proffer of settling the kingdome upon Gideons posterity chap. 8.22 Then the men of Israel said unto Gideon Rule thou over us both thou and thy sonne and thy sonnes sonne also and likewise because they might know that generally the people began to be weary of the government God had established over them and longed to be like other nations in having a king to reigne over them as was manifest by the proffer they made to Gideon and that which Jotham saith in his parable vers 8. and if they would have a king who so likely to be the man as Gideons sonne and thirdly because however by those forces he had suddenly raised he was able to effect it by constraint As for the place where he was made king called here the plain of the pillar or as some reade it the oke of the pillar that was in Shechem see Josh 24.25 26. Vers 7. And when they told it to Jotham he went and stood in the top of mount Girizim c. The Lord intending to punish Abimelech the Shechemites for their changing of the government which God had established in Israel and especially for the bloudy murther committed upon the sonnes of Gideon it seems by a speciall instinct of his Spirit he moved Jotham who alone of the sonnes of Gideon escaped the hands of Abimelech to go to the inhabitants of Shechem when the tydings was brought him that they had made Abimelech king and to give them warning before hand of the calamities and judgements that were likely to befall them if they did not repent of this their wickednes therefore it was that he began his speech with those words Hearken unto me you men of Shechem that God may hearken unto you intimating both that God had sent him with that message to them and that if they would not now hearken to the admonition that was given them God would not hear them in the time of their distresse when they called upon him As for mount Girizim from the top whereof Jotham spake to the Shechemites it seems it stood very close upon Shechem and was purposely chosen by Jotham as a place convenient whence he might speak in the audience of the inhabitants at that time perhaps upon some occasion assembled together and likewise as a place of safety whence he might presently fly and escape away if they should offer to surprise him for so it is said he did vers 21. And Jotham ran away and fled but withall it may seem to be not without a mystery that Girizim the mountain whence the blessings were to be pronounced by the tribes of Israel Deut. 11.29 was chosen for this work rather then mount Ebal for what a terrible token was this that they were to expect no mercy from God when from the mountain of blessings they heard nothing but Gods curses denounced against them Vers 8. The trees went out on a time to anoint a king over them c. The drift of Jotham in propounding this fable to the men o Shechem was to shew first the folly of the Israelites in going about to change the government which God had established amongst them out of a fond affectation of having a king to reigne over them secondly the vain and causelesse pride and ambition of that tyrant Abimelech in exalting himself to be their king and thirdly the misery that would certainly befall both the men of Shechem and their new made king for their casting off Gods government and their dealing so wickedly with the sonnes of Gideon So that first by the trees that went to make them a king he intended the Israelites in generall that were fond to have a king reigne over them but more particularly the men of Shechem that had actually made Abimelech king secondly by the olive tree fig tree and vine that are good noble and usefull trees that yield yearly sweet and pleasant fruit and that refused to accept of being king over the trees may be meant not onely Gideon who had refused the kingdome when the Israelites proffered it to him and his posterity successively chap. 8.22 23. but also the foregoing Judges Ehud and Deborah and happely too the other sonnes of Gideon for though we reade not that they refused the kingdome or had it ever
to anoint David and so he was a king of Gods own providing the king in whose seed the kingdome was to be established Gen. 49.10 The Scepter shall not depart from Judah nor a Law-giver from between his feet untill Shiloh come and who would in his government carefully perform the will of God chap. 13.14 The Lord hath sought him a man after his own heart And indeed in all these things David was a notable type of Christ for first he was the Sonne of David Matth. 1.1 and the king of Israel Joh. 1.49 upon whom the kingdome was settled for ever Luke 1.33 And he shall reigne over the house of Israel for ever and of his kingdome there shall be no end secondly he was given of God to be the king of his Church that he might save them out of the hands of their enemies when no man desired it when we thought not of any such mercy nor begged it of God he of his own free grace gave us his sonne to be our king I have set my king upon my holy hill of Sion saith the Lord Psal 2.6 Thou hast loved righteousnesse and hated iniquity therefore God even thy God hath anointed thee with the oyl of gladnesse above thy fellows Heb. 1.9 and thirdly he doth administer this kingdome according to Gods own heart Psal 40 7 8. Then said I Lo I come in the volume of the book it is written of me I delight to do thy will O my God yea thy Law is within my heart which the Apostle doth plainly apply to Christ Heb. 10.6 7. So that besides the reasons formerly given why the Lord appointed the kings of Israel to be anointed with oyl chap. 10.1 this also may be added concerning David and his posterity to wit that they were anointed to shadow forth that there was a Messiah to come whom God had anointed to be king over his Church even the Lord Christ upon whom the Spirit of God and the true oyl of anointing was poured forth without measure whence it was that Christ did apply to himself that prophesie Isa 61.1 The Spirit of the Lord is upon me because he hath anointed me to preach the Gospel c. Luke 14.18 It is much argued amongst expositours whether David and so his posterity also if not all the kings of Israel too were not anointed with the holy oyl of the Tabernacle wherewith the Preists were anointed and there are many who though they think it altogether improbable that the Prophets would use the sacred oyl of the Tabernacle in anointing the idolatrous kings of Israel yet they hold that David and his successours were anointed with that oyl first because it is said that David was anointed with holy oyle Psal 89.20 I have found David my servant with my holy oyl have I anointed him And secondly because it is expressely said of Solomon 1. King 1.39 that Zadok took an horn of oyl out of the Tabernacle and anointed Solomon But now on the other side first because that Law of the Preists oyl Exod. 30.32 seems to imply that it was not to be used for any other but the Priests onely secondly because we find no command that this service should be performed with that sacred oyl and thirdly because when David was anointed the second time by the men of Judah 2. Sam. 2.4 the Tabernacle was then at Gibeon that was under the power of Ishbosheth the sonne of Saul and so David could not then be anointed with that oyl of the Tabernacle therefore it is judged most probable by many other Expositours that neither David nor Solomon were anointed with that oyl but say they because the office and imployment of the supreme Magistrate who sits in Gods seat and executes Gods judgements may be called holy as the Seat of Justice is called the holy place Eccles 8.10 therefore it is said that David was anointed with holy oyl And for that place 1. Kings 1.39 they answer that it may well be that this horn of oyl wherewith Samuel was now sent to anoint David was afterwards laid up in the Tabernacle and so Solomon was anointed therewith But however there was much oyl in the Tabernacle besides that which was made for the Priests anointing which Zadok might take thence for the anointing of Solomon Vers 2. And Samuel said How can I go If Saul heare it he will kill me This question might well proceed both from a fearfull apprehension of the danger of this act a desire to be instructed how with least danger this businesse might be carried And the Lord said Take an heifer with thee and say I am come to sacrifice unto the Lord. Thus the Lord advised him to conceal the principall cause of his coming and to alledge onely that businesse which he had to do there that might be safely made known which was not unlawfull Vers 3. And call Jesse to the sacrifice c. That is invite him to the feast thou makest with thy peace-offerings Vers 4. And the Elders of the town trembled at his coming c. Bethlehem was but a little obscure town Micah 5.2 And thou Bethlehem-Ephratah though thou be little among the thousands of Judah c. Either therefore because it was such news to see Samuel there they feared he came as a Prophet with some heavy message of Gods displeasure against them or else because he came so unexpectedly and withall so privately and without attendance they feared he had fled from Saul as having happely heard of that which had passed betwixt him and the king related in the former chapter and so were troubled for him and withall perhaps afraid lest Saul should be enraged against them for entertaining him Vers 5. And he sanctified Jesse and his sonnes and called them to the sacrifice That is he appointed them to prepare and sanctifie themselves both legally and spiritually that they might eat of the sacrifices See the note on Josh 3.5 Vers 6. And it came to passe when they were come that he looked on Eliab c. Somewhat is here left to be supposed as necessarily following upon that which is expressed to wit that Samuel had acquainted Jesse with the cause of his coming and that hereupon Jesse brought in his sonnes one by one into some private place whither before they sat down to eat of the sacrifice they had retired themselves for that purpose that he might be anointed whom God had chosen and so when Samuel beheld Eliab the first-born he said to himself Surely this is the man The comelinesse of his person made him think this was he whom God had chosen but herein he was led by his own spirit as Nathan in a like case was when he encouraged David to build a Temple 2. Sam. 7.3 And Nathan said to the King Go do all that is in thy heart for the Lord is with thee and hereby it was the more manifest that it was not Samuel but God that chose David to be King Vers 7.
or else they were not seen without that is the staves were drawn out so little that in the most holy place they might be discerned or happely at the very doore where they went out of the most holy place into the Temple but further out in the Temple they could not be discerned Vers 9. There was nothing in the ark save the two tables of stone For though the pot of Manna Exod. 16.34 and Aarons rod Numb 17.10 and the book of the Law Deut. 31.26 were laid up before the ark yet they were not put into the ark as were the two tables of stone and accordingly we must understand that place Heb. 9.3 4. And after the second vail the tabernacle which is called the holiest of all Which had the golden censer and the ark of the covenant overlaid round about with gold wherein was the golden pot that had Manna and Aarons rod that budded and the tables of the covenant Vers 10. And it came to passe when the priests were come out of the holy place that the cloud filled the house of the Lord. When the priests had set the ark in his place and were come out immediately there were an hundred and twenty priests with trumpets and the Levite-singers standing at the east end of the altar with their Cymballs Psalteries and Harps appointed to sound forth the praises of God and whilest they were thus employed suddenly the house of the Lord was filled with a cloud so that the priests were not able to minister no not in the court where the brasen altar stood for thus it is expressed 2. Chron. 5.11 c. Vers 12. Then spake Solomon The Lord said that he would dwell in the thick darknesse Solomon standing where he saw how on a sudden the house was filled with a cloud to wit upon the brasen scaffold that was built for him in the outward court which was therefore it seems right before the door of the priests court through which he might look 2 Chron. 6.13 For Solomon had made a brasen scaffold of five cubits long and five cubits broad and three cubits high and had set it in the midst of the court and upon it he stood c. apprehending rightly that it was sent of God as a signe of his presence in that rapture of his joy he brake forth into these following words the Lord said that he would dwell in the thick darknesse c. that is the Lord hath said he would appear in a cloud Levit. 16.2 I will appear in the cloud upon the mercy seat and by a cloud he hath usually testified his presence amongst his people as in the leading of the Israelites by a cloud Exod 13.21 in the thick cloud that was upon mount Sinai at the giving of the law Exod. 19 16. in the cloud that covered and filled the tabernacle so soon as it was reared up by Moses Exod. 40.34 and therefore saith Solomon doubtlesse by this cloud the Lord doth shew us that he hath favourably accepted our service in building this house and that he hath taken it to be the settled place wherein he will abide for ever Vers 14. And the king turned his face about and blessed all the congregation of Israel For hitherto he had stood with his face toward the altar observing what was done at the carrying in of the ark Vers 16. Since the day that I brought forth my people Israel out of Egypt I chose no city out of all the tribes of Israel to build an house c. See this more fully expressed 2. Chron. 6.5 6. Vers 18. Thou didst well that it was in thine heart See the notes 2 Sam. 7.5 6. Vers 22. And Solomon stood before the altar of the Lord c. That is having turned himself from the people he stood upon the brasen scaffold with his face toward the altar and then kneeling down upon his knees as is expressed vers 54. and 2. Chron. 6.13 he lift up his hands towards heaven and so prayed unto the Lord. Vers 25. Therefore now Lord God of Israel keep with thy servant David my father that thou promisedst him That is seeing thou hast kept with thy servant David my father that thou promisedst him in raising me his son up to build a Temple for thee therefore now also keep with thy servant David my father that thou promisedst him saying There shall not fail thee a man in my sight to sit upon the throne of Israel c. Vers 27. Behold the heaven and heaven of heavens cannot contain thee See the note Deut. 10.14 Vers 30. And hearken thou to the supplication of thy servant and of thy people Israel when they shall pray towards this place Or in this place as it is in the margin even herein as in other things was this Temple a type of Christ As the prayers of Gods people were the more accepted of God when they prayed in the Temple or but with their faces towards the Temple so are now the prayers of Gods righteous servants accepted of God because they are put up in Christs name with an eye of faith fixt upon him as their Mediatour Joh. 14.13 14. Whatsoever ye ask in my name that I will do c. And when thou hearest forgive This clause is added first because pardon of sin is the chief thing to be begged of God in all our prayers for hereby a way is made for the obtaining of other blessings and besides there is no true comfort in obtaining any blessing if our sins should still remain unforgiven and secondly because the best are subject to so many failings in prayer that should not the Lord pardon the sin of their prayers there would be no hope that any prayer of theirs should do them good Vers 31. If any man trespasse against his neighbour and an oath be laid upon him c. That is if a man be charged that he hath trespassed against his neighbour and be brought before the altar to clear himself by oath as in case where sufficient proof and witnesse was wanting they used to do Exod. 22.8.11 Numb 5.12.19 do thou accordingly deal with the man that takes the oath punishing him if he be faulty and acquitting him if he be innocent Vers 33. When thy people Israel be smitten and shall turn again to thee and confesse thy name c. To wit thy Justice by laying all the blame upon themselves acknowledging that they have deservedly suffered and thy mercy and power by seeking to thee for pardon and succour Vers 34. And bring them again unto the land which thou gavest unto their fathers This may be meant either of those that were taken prisoners in battel to wit that upon the prayers of their brethren in the Temple or their own prayers towards the Temple the Lord would be pleased to bring them again into the land or else of those that by the enemy should be driven out of their dwelling places yet not out of the land of Canaan to
and stirred up thereto no doubt by Jezabel sent presently out to take him that he might be revenged on him as Obadiah afterwards told him chap. 18.10 As the Lord thy God liveth there is no nation nor kingdome whither my lord hath not sent to seek thee but the Lord foreseeing what would be gave his Prophet warning of it and appointed him to withdraw and hide himself by the brook Cherith there being doubtlesse in that place some woods or caves where it was likely the Prophet might some good time conceal himself Vers 4. I have commanded the ravens to feed thee there That is I have decreed and will take order that the ravens shall bring thee competent food thither and the reasons given by Expositours why the Lord was pleased to make use of ravens in this service rather then any other creature are these First because ravens do naturally delight to live in such places as this was by the brook Cherith where Elijah was appointed to hide himself to wit in solitary places where there are caves and vaults especially in valleys where there are brooks of water whence is that Prov. 30.17 The eye that mocketh at his father the ravens of the valley shall pick it out Secondly because they are a theevish kind of birds watching all occasions to snatch up and carry away pigeons and chickens or any other provision they can any where come at And thirdly especially because the ravens being such a greedy and ravenous bird that as it is said they usually disregard the feeding of their own young ones to feed themselves it was the more miraculous that God should make them caterers for Elijah in such an orderly manner to bring him in his provision both morning and evening hereby the power of God was the more clearly discovered and a plain proof was given by what contrary means God can provide for his servants in all their straits God might have sent Elijah to his fellow Prophets in Obadiahs caves or to some other of those faithfull Israelites that had not bowed their knees to Baal but he chose rather by this unlikely way to provide for him that it might be seen that God hath all creatures at his command for the help of his servants it was no lesse strange to feed him by ravens then if he had sustained him without any food at all and yet this God did causing the ravens to bring him both morning and evening bread and flesh to wit rosted or sod the Lord directing them where they should have it Vers 7. And it came to passe after a while that the brook dried up God could easily have prevented this brook from drying up notwithstanding the drought but the Lord was pleased rather now to find out another way for the sustaining of Elijah to wit First that he might for a while by the drying up of this brook try the faith of the Prophet Secondly that the Israelites in those parts might be the more straitened for want of water Thirdly that he might the more abundantly manifest how many severall wayes he had to provide for his servants in times of extremitie And fourthly that he might together with him provide for the poore widow of Zarephath too Some Expositours hold that there had been no rain for half a yeare when this brook dried up and that afterward Elijah lived with the widow of Zarephath three yeares which is the full time of the drought Luke 4.25 and that therefore it is said in the beginning of the next chapter that in the third yeare Elijah was sent to Ahab with a promise of rain Vers 9. Arise get thee to Zarephath which belongeth to Zidon and dwell there behold I have commanded a widow woman there to sustain thee There is not the least intimation of any want of rain that was in the land of Judah yet was Elijah sent to a stranger rather then to the widows of Israel both because such an one might seem most unlikely to relieve him and also herein to shadow forth Gods future mercie to the Gentiles the Jews being rejected whence is that of our Saviour Luke 4.25 26. Many widows were in Israel in the dayes of Elias c. But unto none of them was Elias sent save unto Sarepta a citie of Sidon unto a woman that was a widow as for that phrase I have commanded a widow see the note above vers 4. Vers 10. The widow woman was there gathering of sticks and he called to her c. As knowing by the speciall instinct of Gods Spirit that this was the widow of whom God had spoken to him or else having received direction hereby to discover the widow to whom he was sent when he came to the citie Vers 12. As the Lord thy God liveth I have not a cake c. This widow living upon the borders of Israel had learnt to know a Prophet of Israel by his habit yea as it may seem both to know and fear the God of Israel and yet to such a strait she was brought being a poore woman though the drought had been yet as it is thought but six moneths in the land that had not God come in to her help at this pinch she was now ready to eat her last meal I have said she but a handfull of meal in a barrell and a little oyl in a cruse and behold I am gathering two sticks that is a few sticks as we use to say a stick or two that I may go in and dresse it for me and my sonne that we may eat it and die however hereby it is evident that the drought and famine was in the countrey of Tyre and Sidon as well as amongst the Israelites and indeed being it was sent upon the Israelites for that idolatry of Baal which Jezebel the daughter of the king of the Zidonians had brought in amongst them no marvell though the Zidonians were involved in the same judgement together with them Vers 13. Fear not go and do as thou hast said c. That is Go in and dresse thy meal and thy oyl for thee and thy sonne but then withall she is enjoyned first to feed him with her last victualls and then after to provide for her self and her son but make me thereof a little cake first which was doubtlesse for the triall of her faith as concerning that promise which he addes in the following verse Vers 15. And she and he and her house did eat many dayes That is a long time together and indeed it is the judgement of some Expositours as was noted before that for three full years they all lived upon this poore remainder of the widows meal and oyle which makes the miracle farre the more wonderfull but yet this may be spoken with relation to some part of this time and happely to the time of her sonnes falling sick which is next related vers 17. Vers 17. And his sicknesse was so sore that there was not breath left in him This is
Mark I pray you and see how this man seeketh mischief That is by this second message he hath sent if you well observe it you may plainly see that though he pretends a treaty and would seem upon conditions willing to raise this siege yet in truth he intends nothing but mischief and ruine to us or else he would never propound such conditions to us either we must yield up the whole citie to be pillaged by his souldiers and our selves our wives and children to be their slaves or else nothing will content him Vers 9. Tell my lord the king All that thou didst send for to thy servant at the first I will do but this thing I may not do Thus though Ahab refused to submit to what Benhadad had the second time required of him yet his denyall came from him so poorely that it plainly discovered how fearfull he was and loth to provoke Benhadad For first he still cals Benhadad his lord and himself his servant Secondly whilest he denyes the second motion he is carefull to let him know that he was still willing to yield to the first And thirdly it was not This thing I will not do but this thing I may not do It was easie to discern that it was the peremptory indignation of the people that had made him reject the propositions of Benhadad rather then any courage that was in himself Vers 10. The gods do so unto me and more also if the dust of Samaria shall suffice for handfuls c. In a bragging manner he threatens the utter ruinating of their city and withall to terrifie Ahab and the people the more vaunts that such was the multitude of his souldiers that the dust of Samaria should not suffice for handfuls for them so speaking of Samaria notwithstanding the strength of her walls and bulwarks as if it were but a heap of dust which should be levelled to the ground with as much ease as if every souldier were to carry away but a handfull or rather after an hyperbolicall manner menacing them that they would make nothing to carry away the very ground whereon the city stood or at least the bulwarks of the city though each of his followers took but a handfull the like expression we see 2 Sam. 17.13 Vers 12. He said unto his servants Set your selves in array c. This may be translated also as it is in the margin of our bibles place the engines to wit for the battering of the city it seems that during the parly or treaty there was a cessation of arms on both sides and therefore when Benhadad saw that Ahab would not yield to what he had propounded he commanded his captains again to prepare for an assault upon the citie Vers 13. And behold there came a prophet unto Ahab king of Israel c. God foretels what he means to do by a prophet that the victory might not be ascribed to chance and withall to discover the exceeding riches of his grace in affording so much mercy to this vile wretch even by one of those prophets whom he sought to destroy Vers 14. Even by the young men of the princes of the provinces That is not by thy experienced captains or old trained souldiers shalt thou prevail over the Syrians but by the young men that wait and attend upon the princes of the provinces Then he said Who shall order the battel This question propounded by Ahab to the prophet may be understood two severall wayes to wit either that he required who should go out with his forces as Commander in chief to order the battell as he should see cause or else that he desired to know whether he should stay till the king of Syria came out and set themselves in battell array against them or whether he should go out first and set the battell in array against the Syrians And he answered Thou That is Ahab himself to wit that the young men might the more readily undertake the service Vers 15. Then he numbred the young men of the princes of the provinces and they were two hundred and thirty two c. And these it seems were to be captains and leaders to the seven thousand afterwards mentioned and or else rather these were to go before as a forlorn hope to set first on the enemy and then the body of the army was to follow and second them and so much indeed the following words vers 17. seem to imply And the young men of the princes of the provinces went out first c. Vers 18. Whether they be come out for peace take them alive or whether they be come out for warre take them alive That is though they should now come out to sue for conditions of peace yet take them prisoners and bring them to me which was against the law of arms as thinking scorn to fight with them he commands his men to take them alive and as presumptuously puft up with his great strength he thinks enough to say Take them alive as if the Israelites had not courage enough to lift up a hand against them Vers 22. Go strengthen thy self and mark and see what thou doest That is take heed that through security or any other way thou doest not give any advantage to these Syrians when they shall again invade the land the next yeare and herein doubtlesse the prophet did intend to imply not onely that he should prepare all outward means for the withstanding of the Syrians but also that he should be carefull by faith and repentance and prayer to make his peace with God lest God should be provoked at last to deliver him up into the hands of his enemies and if this were the same prophet that foretold the former victory as the vvords seem here to import And the prophet came to the king of Israel the king had the more reason now to give credit to what he said Vers 23. Their gods are gods of the hils therefore they were stronger then we This speech of the servants of the king of Syria was grounded on that sottish conceit of the heathen that their gods bare rule some in one place and some in another and because the former battell was fought in a hilly countrey therefore they concluded that the gods of the Israelites were gods of the hils the rather also inclining to this conceit say some Expositours partly because the land of Israel was in a great part of it full of mountains and hils and partly because they had heard that the Israelites used constantly to offer up their sacrifices in hils and high places But however observable it is how herein also they flattered both their king and themselves too there is not a word spoken of their own cowardise or the sensuality and security of their king who was drinking himself drunk when the Israelites came upon them but all their losse is ascribed to this that their gods were gods of the valleys and the gods of the Israelites gods of the
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
judgements he should be able readily to judge as it was in that Law determined and in all other things to order himself according to the directions which were there given Vers 11. Prepare you victuals for within three dayes you shall passe over Jordan For though as yet they had that manna from heaven yet where other meat might be had they were not debarred the eating of it See Deut. 2.6 Now though the story of the spies that were sent to view Jericho be related in the following chapter yet doubtlesse this charge given by the Officers to the people for preparing victualls for themselves against they were to passe over Jordan was given them after they were returned from Jericho For this charge was given but three dayes before they were to go over Jordan and the spies stayed three daies in the mountains for fear of those that pursued them as they returned from Jericho chap. 2.22 Vers 14. But ye shall passe before your brethren armed all the mighty men of valour That is you shall passe over Jordan together with your brethren and all that passe over shall be mighty men of valour or of the prime choice of your armies for that Joshua left garrisons in every city of these tribes for the guard of those they left behind them is evident See Numb 32.21 Vers 17. According as we hearkned to Moses in all things so will we hearken unto thee That is as we acknowledged Moses and obeyed him as our supreme Magistrate so will we likewise obey thee Nor need we wonder that they should thus expresse themselves because of the frequent rebellion of this people against Moses For first that mutinous generation were all destroyed in the wildernesse and it was their posterity that had been more obsequious to Moses that made this promise And secondly even the people formerly had ordinarily yielded obedience to Moses though now and then they brake into rebellion against him Onely the Lord thy God be with thee as he was with Moses That is the Lord prosper thee in all thy proceedings and attempts as he prospered Moses and this they adde either onely by occasion of the mention they had made of Moses in the former words the high precious esteem they alwayes had of him causing them thus abruptly to break forth into this wish or prayer That the Lord would be with him as he was with Moses or else to intimate an acknowledgment that however they would be ready to go over with their brethren and aid them against the inhabitans of Canaan yet it was not so much their help as the Lords help that must make them victorious We will say they passe over Jordan and do in all things what thou shalt enjoyn us onely the Lord that wrought so great things for us under the government of Moses afford us the same assistance and favour under thy government too CHAP. II. Vers 1. ANd Joshua the sonne of Nun sent out of Shittim two men to spie secretly saying Go view the land even Jericho That is the citie of Jericho and the land about it This Joshua did before he gave that charge to the people which is related in the former chapter vers 10. though it be here inserted after it as is there noted Considering what a mischief formerly followed upon Moses his sending forth of spies to search the land Deut. 1.27 28. it may seem strange that Joshua durst take this course again but therefore it is most probable that Joshua did not this without some speciall direction from God and then no wonder it is though this succeeded well when that did not for that proceeded first from a motion made by the people out of some secret fear and distrust as is noted upon Numb 13.2 but here now the people had no hand in it and therefore there were not now twelve chief men chosen for this service out of all the tribes as there were then but Joshua onely chose two men whom he knew able and fit for this imployment and these two he sent away secretly without the knowledge of the people for that I conceive is implyed in this word secretly not onely that they were ordered to carry themselves closely and cunningly perhaps in some disguise that they might not be discovered which all spies are wont to do but also that they were sent away privily without any knowledge of the people that so the businesse might be carried the more covertly and therefore we see also that when these spies returned they gave an account of what they had done onely to Joshua vers 23 24. whenas those that Moses sent returned their answer to all the Congregation Numb 13.26 However if Joshua had not a speciall direction from God for the doing of this yet doubtlesse he did it not out of any secret distrust or fear but out of a necessary providence that became a Generall that he might the better know what course to take when they were gotten over into Canaan For though God had assured him that he should drive out the inhabitants of the land yet he knew that God expected that he should use all requisite means that might conduce thereto and therefore intending first to attempt Jericho which was the nearest city of note to the river Jordan he sent spies thither to view the city and land about it to see how it was fortified of what strength and courage the people were what preparations the inhabitants had made to resist them and which way they might best passe into the city And they went and came into an harlots house named Rahab c. In passing from Shittim to Jericho they must needs passe over Jordan which they might do by those foords mentioned vers 7. And the men pursued after them the way to Jordan unto the foords and again Judg. 3.28 As for their taking up their lodging in Rahabs house when they came to Jericho this they did either because in her house built upon the town wall vers 15. they might the more conveniently view the fortifications and strength of the city or because in such an obscure corner they might be the better concealed and were not so likely to be discovered or because thence they might most conveniently slip away if they should be discovered The Hebrew word here translated an harlot is by some translated an hostesse or victualler but every where else signifieth an harlot and is so here taken by the Apostles testimony Heb. 11.31 By faith the Harlot Rahab perished not with them that believed not James 2.25 Likewise also was not Rahab the harlot justified by works whence it was perhaps that vers 13. amongst those whose lives she pleads for there is no mention neither of husband nor children though she lived in a house apart from her father yet was this woman by the speciall grace of God not onely wonne to embrace the faith of Israel and to joyn her self to Gods people but besides after her conversion she was married
to Salmon a Prince of the tribe of Judah and so was of the stock of whom David yea Christ descended Matth. 1.5 a notable instance of the freedome of Gods grace to shew mercy to them that are most unworthy of it Vers 2. Behold there came men in hither to night of the children of Israel to search out the countrey That is late in the evening that so they might the better passe undiscerned and indeed their sudden discovery makes it probable that it was by watchmen purposely set to observe those that came into the city as in dangerous times they use Vers 4. And the woman took the two men and hid them To wit either before the messengers of the King came to her house having heard some muttering of the businesse amongst her neighbours or whilest they knocked at her gates perceiving them to be messengers sent from the King And this was that noble act of faith for which Rahab is so highly extolled in the Scriptures Heb. 11.13 By faith the harlot Rahab perished not with them that believed not when she had received the spies with peace Having heard of the great things which God had done for the Israelites by a speciall and extraordinary perswasion of Gods spirit she did verily believe that God had determined that this people should destroy the inhabitants of the land and dwell in their room therefore resolved to do what she could in preserving these spies though it were with the hazarding of her self and thus though it be grosse treachery in it self for man or woman to hide those that seek the ruine of their countrey and when they are sought for to make way for their escape yet this in Rahab was commendable and that because she did it in faith and to further that which she knew God would have done whose will is the sure rule both of good and evil and besides she knew the Israelites would certainly take the city though these spyes should have been apprehended There came men unto me but I wist not whence they were c. In this answer of Rahab to the Kings messengers first she plainly and readily without any stumbling confesseth what she knew was certainly known and could not therefore be denied to wit that there did two strangers that evening come into her house and that as hoping by her ingenuous confession hereof to make them the readier to believe what she meant further to say But then in the next words she doth directly deceive them with a feigned tale For foure lies are manifest in the following words first That she wist not whence they were secondly vers 5. That about the time of shutting of the gate the men went out that is out of the city thirdly That whether they were gone she wot not and fourthly That if they pursued after them quickly they might overtake them Nor need we wonder that Rahab should be so highly commended for this she did seeing she spake that in so many particulars which she knew was not true her seeking to hide the spies was an act of faith very pleasing to God but her lying to the messengers was an infirmity which God was pleased to passe over and thus indeed corruption doth usually intermingle it self in the best actions of the servants of God and makes them do the good they do lamely and imperfectly Vers 5. Pursue after them quickly for ye shall overtake them Thus by intimating the necessity of a speedy pursuit and by giving them hope of overtaking them if they would immediately pursue them she made semblance as if she desired they might be apprehended and withall put them off from that exact search which otherwise they would surely have made Vers 6. But she had brought them up to the roof of the house and hid them with the stalks of flax c. Their houses being built plain on the top like the leads of our churches there she had spread the stalks of flax that they might be dried by the sunne and under those she hid them Vers 7. And the men pursued after them the way to Jordan unto the foords That is being fully possessed with an opinion that they should overtake and apprehend these spies of Israel they never searched her house any further but as Rahab had advised them away presently they went out of the city in the pursuit of them wherein the overuling power of God infatuating these men was clearly discovered there being indeed no just reason why the words of an harlot without any evidence given of the proof of what she said should so easily have beaten them off from the search of her house And as soon as they which pursued after them were gone out they shut the gate That is as soon as the Kings messengers were gone out of the citie to pursue after the spies the men of the citie shut the gates as thinking thereby to make sure that if they were not yet gone out as Rahab had said they were they should not get out afterwards and this is noted first to shew the perillous straits the poore spies were still left in being thus shut up in an enemies city without any possible way as it might seem of escape and secondly to intimate how herein also God did infatuate the inhabitants of the city who though they thought of preventing the escape of the spies if they were not already gone out and were thereupon so cautelous to shut the gates so soon as ever the Kings messengers were gone forth yet never minded the setting of scouts and watchmen about the walls of the citie to prevent likewise their escaping that way But thus God is wont to cause the wisdome of the wise to perish as the prophet speaks Esa 29.14 Vers 8. And before they were laid down she came up unto them upon the roof That is before the men of the city were laid down of whom mention was made in the foregoing verse she stayed not till all were gone to rest but so soon as the gate was shut she went up unto the spies on the roof or if we understand it of the spies to whom she went up the meaning must be this that before they were returned from that place where they were hid to their beds there to lie down and take their rest she came up to them upon the roof c. she did not suffer them to take their rest there that night because the danger was over and then send them away the next day but presently went up to them to satisfie them what was done for lying in that condition they could not but long to know the event and having then made a covenant with them immediately let them down out at the window Vers 9. And she said unto the men I know the Lord hath given you the land c. Doubtlesse she did first acquaint them with that which had passed betwixt the Kings messengers and her but to avoid the repeating again of that which was before related