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
of his house of purpose to meet him by way of congratulating the great victory wherewith God had honoured him It is indeed strange that an Israelite yea a faithfull good man for he is reckoned by S. Paul Heb. 11.32 amongst Gods worthies that through faith did accomplish great things should be so ignorant of Gods Law as to think to please God with that which was so expressely there forbidden Deut. 12.30 31. Take heed to thy self that thou be not snared by following them c. for every abomination to the Lord which he hateth have they done unto their gods for even their sonnes and their daughters have they burnt in the fire to their gods Yea besides had he been never so great a stranger to the Law of God as being a man trained up in the warre and that too a great part of his life amongst heathens out of the land of Israel yet the sacrificing of men and women is a sinne so much against the light of nature that one would think it should not come into the thought of a man that had any spark of grace in him Well but yet the letter of the text being so expresse for this I see not how it can be determined otherwise but that in this vow of his he did intend a humane sacrifice and that we may not stumble too much at the strangenesse of it we must consider first that the people of Israel were for the generallity never so farre fallen away from the knowledge and worship of the true God or so farre corrupted with the abominations of the heathens as they were now we see that it is said before in the sixth verse of this chapter that they forsook the Lord and served not him but were wholly gone aside after the idolatry of the heathen secondly that Jephthah had hitherto perhaps lived in as much darknesse as the rest and that the rather because he had spent so much of his time out of the land of Israel and therefore though at this time God had called him and so the spirit of the Lord came mightily upon him that for the present he should make such an uncouth and unwarrantable vow in such dark times is not at all incredible thirdly that there being a sort of vowes mentioned in the Law of God wherein the persons devoted to be put to death Levit. 27.29 None devoted which shall be devoted of men shall be redeemed but shall surely be put to death this Jephthah might take to be a jâ—st warrant for his vow though indeed it were not and fourthly that Jephthah made this vow rashly not considering the mischief that might follow upon it being at that time transported with the fervency of his zeal for the rescuing Gods people from the oppression of the Ammonites for to this end that he might have the Ammonites delivered into his hand he sought as it were to demerit Gods favour by promising this extraordinary gift and by binding himself solemnly to do that for God which the heart of man would startle at Vers 33. And he smote them from Aroer even till thou come to Minnith even twenty cities c. That is the inhabitants of twenty cities and those in the land of the Ammonites for they were beyond Aroer which was the bounds betwixt Israel and Ammon of Minnith there is mention made Ezek. 27.17 Judah and the land of Israel they were thy merchants they traded in thy market wheat of Minnith and Pannag and honey and oil and balm Vers 35. Alas my daughter thou hast brought me very low and thou art one of them that trouble me c. That is God having raised me to a high pitch of honour by this glorious victory which I have now attained over the Ammonites thou who mightest have reaped a great share in mine honour and thereby have added unto my joy hast now humbled me and deprived me of all the glory and comfort of my victory and hast brought more trouble upon me then all mine enemies could have done Vers 36. And she said unto him my father if thou hast opened thy mouth c. By those words of her father mentioned in the former verse Alas my daughter c. for I have opened my mouth unto the Lord and I cannot go back she might conceive that he had made some vow concerning her but could not know what that vow was and therefore it is evident that besides what is expressed in the foregoing verse her father had also acquainted her what the vow was that he had made and thereupon being erroneously perswaded that he was bound to make good his vow she freely offers her self to undergo what he had vowed as being ready to die rather then he should sinne against God by breaking his vow and desirous by discovering her willingnesse to consent thereto to appease and mitigate his sorrow as much as in her lay Vers 37. Let me alone two moneths that I may go up and down upon the mountains bewail my virginity c. She chose the mountains to do this in because those unfrequented and solitary places were fittest for the bitter lamentations and mournfull expressions of their grief wherewith she resolved with her companions in a solemn manner to bewail this heavy affliction that was fallen upon her and happely withall she desired by retiring to those unfrequented places to fit and prepare her self for that death which within a short time she was to undergo for though she spake onely of her bewailing her virginity yet thereby is meant that she would bewail her dying a virgin implying how much this did aggravate her sorrow that she should die without leaving any posterity behind her and indeed to die childlesse was in those times esteemed one of the greatest of earthly miseries There are many learned Expositours that conceive that Jephthahs vow was that whatsoever should first meet him should be the Lords and that if it were a creature which by the Law might be offered in a sacrifice then he would offer it for a burnt offering so many of them read his vow disjunctively as is noted before vers 3. It shall surely be the Lords or I will offer it up for a burnt offering and so they conceive that his daughter was not sacrificed but onely shut up there in perpetuall virginity to spend all her time in the service of God and therefore she desires not respite to bewail her death but to bewail her virginity But many things make this opinion lesse probable for first we reade not the least touch in the Scripture of any such separating men or women to the service of God in a monasticall life much lesse that parents should have this power over their children to vow them to virginity without their consent Samuel that was consecrated to God from his infancy was yet married and had many children secondly if his vow must be understood of any thing that should first meet him whereof see vers 31. we may demand
Lord c. Vers 15. For the people spared the best of the sheep and of the oxen to sacrifice to the Lord thy God It is evident that he consented at least to the sparing of those cattell they had brought from the Amalekites for so it is expressely said before vers 9. But Saul and the people spared Agag and the best of the sheep c. And yet now to excuse himself he would make Samuel believe that if this were a fault it was not he but the people that had herein transgressed onely withall he alledgeth in the defence of the people that they had spared them onely for sacrifices which he hoped Samuel could not but approve and to make this take the better with Samuel he saith not onely that they were to be sacrificed to the Lord but to the Lord thy God Vers 16. Then Samuel said unto Saul Stay and I will tell thee what the Lord hath said to me this night And he said Say on As happely expecting some good message so farre doth hypocrisie blind men even when they have done that which is notoriously evil Vers 18. Go and utterly destroy the sinners the Amalekites That is those wicked wretches the Amalekites sinners above others so the word sinners is elsewhere used Gen. 13.13 and Matth. 19.10 Vers 23. For rebellion is as the sinne of witchcraft and stubbornnesse is as iniquity and idolatry All unrighteousnesse and sinne is in the Scripture termed iniquity as Gen. 15.16 For the iniquity of the Amorites is not yet full And Rom. 4.7 Blessed are they whose iniquities are forgiven c. But in this sense how stubbornnesse may be said to be as iniquity is not easie to conceive And therefore here by iniquity many Expositours understand the aberration of men from the right rule of Gods worship and therefore it is joyned here with idolatry and is by many translated superstition stubbornnesse is as superstition and idolatry But why doth Samuel say and that doubtlesse in relation to Sauls sinne that Rebellion is as the sinne of witchcraft and stubbornnesse is as iniquity and idolatry I answer First some take it to be spoken onely comparatively that rebellion and stubbornnesse are as great sinnes and as hatefull to God as witchcraft and idolatry And secondly others say that the drift of these words is to shew that rebellion and stubbornnesse are sinnes much of the same nature as are witchcraft and Idolatry Because as witches and idolatours do give away the glory of God to a poore creature and advance the creature above God so they that have an expresse command from God for doing of any thing will then consult with their own reason whether they shall do it or no and will stubbornly and rebelliously do contrary to what God hath commanded merely out of a conceit that they judge it better to do otherwise then they do as manifestly give away the glory of God to a base creature exalt the creature above God as witches and idolatours do But thirdly others and I think upon the best grounds do conceive the intention of these words to be onely this That an act of rebellion against any command of God though had it not been for that command of God it would not have been otherwise unlawfull is as manifestly a sinne and may be in its degree as hatefull to God as those sinnes are that are against the law and light of nature and contrary to the truth and glory of Gods nature and essence such as witchcraft and idolatry are Such was this act of Sauls in sparing Agag and the best of the cattell There would have been no evil in it had not God commanded them to be destroyed But being done so expressely against the command of God it was no lesse then rebellion and in that regard hatefull to God as well as witchcraft and idolatry Vers 24. And Saul said unto Samuel I have sinned c. Thus Saul at last confessed his sinne but hypocritically not sincerely not because he was at all humbled for what he had done but onely because he desired by this means to pacifie Samuel and to see if he might revoke the sentence pronounced against him concerning the losse of his kingdome All which is evident in the following clause wherein he seeks to excuse or at least to extenuate his offence by pretending that he did it for fear of the people which true penitents are not wont to do I have transgressed saith he the commandment of the Lord and thy words because I feared the people and obeyed their voice Vers 25. Now therefore I pray thee pardon my sinne and turn again with me that I may worship the Lord. Pardon my sinne that is do thou forgive the sinne I have committed and effect my reconciliation with God And turn again with me that I may worship the Lord to wit both by way of thankfulnesse for the Lords fighting for them against the Amalekites and also to seek to God for the pardon of this sinne they had runne into Vers 26. And Samuel said unto Saul I will not return with thee To wit for fear he should seem any way to allow or approve of that which he had done Vers 27. And as Samuel turned about to go away he laid hold upon the skirt of his mantle and it rent He catched hold of the skirt of his mantle as being wondrous loth to have the people take any notice of Samuels and consequently of the Lords displeasure against him But the rending of the skirt of his mantle was of God as a signe that the kingdome should be rent away from him vers 28. And Samuel said unto him The Lord hath rent the kingdome from thee this day And the Hebrews adde that it was also to shew that the man that should hereafter tear off the skirt of his garment should be the man that should succeed him in the throne and that hence was that which Saul said then chap. 24.20 And now behold I know well that thou shalt surely be king and that the kingdome of Israel shall be established in thine hand Vers 29. And also the strength of Israel will not lie nor repent for he is not a man that he should repent This last clause is added because men are so prone naturally to measure God by themselves The greatest difficulty in these words is why Samuel affirming this of God terms him the strength of Israel of which these reasons may be given to wit first That it was to imply the immutabilitie of God for as the mutabilitie of man proceeds from mans weaknesse whence it is that the weaker men are the more irresolute and changeable they are so the immutability of God argues Gods strength Secondly It was to imply how unresistably able God was to effect what he had said concerning the removing of the kingdome from Saul to David Saul might hope to settle the kingdome upon his posterity but the strength of Israel had decreed otherwise and he
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
ravishing his own sister Vers 7. Then David sent home to Tamar saying Go now to thy brother Amnons house c. This doubtlesse did afterwards much adde to Davids sorrow that himself was made an instrument to further such an execrable fact and that by his command he had cost his poore child into the snare of so greivous a mischief Vers 10. And Amnon said unto Tamar Bring the meat into the chamber c. He calls her into a more inward room that if she should cry out yet she might not be heard Vers 12. And she answered him Nay my brother do not force me c. By many severall arguments Tamar endeavours here to disswade Amnon from seeking to satisfie his lust upon her to wit first by putting him in mind that he was her brother Nay my brother for hereby she gives him a hint what a high degree of wickednesse this was which he went about no lesse then incest in a high degree being her brother he was bound by the law of nature to be a refuge to her against any other that should seek to defile her and for him therefore to defile her himself his own sister was a most hainous wickednesse secondly by pressing that aggravating circumstance of humbling her by violence and force Nay my brother do not force me though it were bad enough to commit uncleannesse with one that consents to it yet to force a poore woman that had rather loose her life then her puritie in this regard if she knew how to avoid it is farre worse thirdly by alledging what a dishonour such sinnes brought upon the whole people of God and the Religion they professed which is implyed in those words for no such thing ought to be done in Israel and fourthly by alledging the shame that this would bring upon them And I saith she whether shall I cause my shame to go that is I never shall be able to free my self from shame and reproch I shall be ashamed to shew my face any where as long as I live and thou shalt be as one of the fools in Israel that is every body will account thee a gracelesse wretch and judge the unworthy to succeed thy Father in the throne Vers 13. I pray thee speak unto the king for he will not with-hold me from thee When nothing else would prevail with him being in a streight she adviseth him to desire her of his father for his wife not as thinking that this could be done but onely as desiring by any means to put him off for the present from the prosecuting of this his wicked purpose Vers 15. Then Amnon hated her exceedingly c. Those pangs of grief and remorse of conscience which men usually feel after an act of uncleannesse committed do naturally alienate the affections of men from those that have been the occasions of their sinne and make them oft-times to loath them more then before they loved them and so it seems it was with Amnon but then besides there was no doubt a speciall hand of God in this whereby way was made to the publishing of this sinne for the punishment of David And Amnon said unto her Arise be gone It is a wonder that Amnon should thus put her forth even because of the respect he might have had to his own credit and safety had he kept her a while with him by many entreaties and tendring what satisfaction could be made her he might have perswaded her to conceal what he had done whereas her blubber'd eyes and such other signes of the force done to her being presently thrust out of doors must needs make that wickednesse which had been secretly done either vehemently suspected or manifestly known and so expose him to the wrath of his father the punishment of the law which in case of a rape was death and shame amongst all that should heare of it but God infatuated him and why he meant by this incest of Amnon and Absaloms murthering his brother in revenge of this rape to punish David for his adultery with Bathsheba and murther of Uriah and therefore by occasion of this mad rage of Amnon it must be published and known Vers 16. This evil in sending me away is greater then the other that thou didst unto me To wit because this turning her our in such a condition would expose her to so much shame and reproch and not onely discover that she had been defiled but perhaps also raise an opinion in some that she had consented and thereupon was hated and cast off by Amnon as strumpets use to be by those whom they have inveigled to commit folly with them and withall because hereby the name of God would be blasphemed amongst his enemies when they should heare of such a fact committed amongst his people the people of God would be scandalized and the heart of their father deeply and sorely wounded It is true indeed that if by evil here onely sinne be meant she might well say in that sense in some regard that the evil in sending her away was greater then that of defiling her to wit in regard this was an act so full of inhumanity and cruelty and for which there could not be pleaded such an over-bearing temptation as there was in the other but yet there is little question I think to be made that by evil here is meant the evil of injury or mischief done to her and so it is no wonder that she should say that the evil in sending her away was greater then that of his defiling her for however the ravishing her was an incomparable wrong yet considering how grievous the shame necessarily following the discovery hereof would be to her she might well judge this in her passion especially farre worse then the former evil Vers 18. And she had a garment of divers colours upon her c. That is a garment of wrought or embroidered work and that which is added that with such robes were the kings daughters that were virgins apparelled is to shew that the rending of her virgin attire vers 19. And Tamar put ashes on her head and rent her garment of divers coulours did as it were secretly discover that her virginity had been by force rent from her Vers 19. And Tamar put ashes on her head See the note Josh 7.6 And laid her hand on her head and went on crying Which was the usuall custome of women in extremitie of sorrow seeking as it were to cover and hide themselves Jer. 2.37 Thou shalt go forth from him and thine hands upon thine head for the Lord hath rejected thy confidences and thou shalt not prosper in them Vers 20. He is thy brother regard not this thing It seems when Tamar was turned out of doors she went not to her father as being happely most ashamed to see him and sensible what an exceeding grief it would be to him but to her brother Absalom who was near and dearer to her then the rest of her brethren because he was
righteousnesse c. That is according to mine innocencie in regard of mine enemies Davids enemies charged him with ambition rebellion against Saul and many other grievous crimes but they charged him unjustly and therefore God that knew his integrity took his part against his enemies nor need we startle at it that David calls the good which God had done for him a reward and a recompence for though the obedience of Gods servants is a due debt which they owe to God and it is God that enables them to do what they do yet God of his own free grace may reward them that serve him though their works be farre short of that which they should be Vers 22. For I have kept the wayes of the Lord and have not wickedly departed from my God That is I have not cast off that care and endeavour to walk in Gods wayes which God requires in all his servants because every man by the law of nature is bound to obey the law of his Creatour therefore when men do not herein keep close to God they do in a manner forsake him there sinne is in a degree a defection from God but yet because Gods righteous servants do sincerely desire and endeavour to keep his laws even then when they break them therefore indeed their slips are not an absolute defection from God and to distinguish Davids failings from such a desperate apostasie speaking here of his integrity he expresseth it thus that he not had wickedly departed from his God Vers 25. Therefore the Lord hath recompensed me according to my righteousnesse according to my cleannesse in his eye sight Or The cleannesse of my hands as it is expressed Psalme 18.24 Vers 27. And with the froward thou wilt shew thy self unsavourie That is as they walk crosse and contrary to thee so thou wilt walk contrary to them opposing and crossing them in all they do according to that Levit. 26.27 28. And if ye will not for all this hearken unto me but walk contrary unto me then I will walk contrary unto you also in fury c. Vers 28. And the afflicted people thou wilt save but thine eyes are upon the haughty that thou maist bring them down This is added to clear that which went before though God seem not alwayes to deal with men as they deserve yet the issue shews he doth for though the righteous be afflicted for a time yet they at length shall be saved and though the wicked prosper a while yet at length in their pride they shall be be brought down Thine eyes are upon the haughtie or Thou wilt bring down high looks Psalme 18.27 when he spares such for a time he doth but watch for an opportunitie to poure out his wrath among them his eyes are upon them all the time to watch for a fit season to ruine them Vers 29. For thou art my lamp O Lord and the Lord will lighten my darknesse Or as it is expressed Psalme 18.28 For thou wilt light my candle the Lord my God will enlighten my darknesse the meaning is either that God would turn his affliction and grief into prosperity and comfort according to that Esther 8.19 The Jews had light and gladnesse and joy and honour or else that God would direct him and comfort him in his afflictions as God makes the wicked grope even at noon so he causeth a light to shine upon his righteous servants even in their greatest darknesse by directing them what to do when of themselves they know not which way to turn themselves and as a candle is a great comfort in the dark though it doth not make day where it comes as the sunne doth so it is a great mercy when God doth chear up and enlighten the spirits of his people in affliction though he doth not take the affliction away Vers 30. By my God have I leaped over a wall That is I have not onely scaled their walls and so have taken their cities forts and castles but I have done it speedily but it may also be meant of his overcoming all difficulties that were in his way Vers 31. The word of the Lord is tried That is it hath been proved to be true by unquestionable proof and experience Vers 33. God is my strength and power Or it is God that girdeth me with strength Psalme 18.22 And he maketh my way perfect That is by him I fully accomplish all my attempts by his providence all impediments being removed I fail not to perfect what I go about Vers 34. He maketh my feet like hinds feet c. This may be meant of agility and nimblenesse a great help in martiall affairs 1. Chron. 12.8 and were as swift as Roes upon the mountains but I conceive it is rather meant of his sudden and speedy successe in taking the strong forts of his enemies that as hinds do suddenly runne up to the top of inaccessible rocks so he did suddenly take into his power the strong towers and forts of his enemies Vers 35. A bow of steel is broken by mine arms It seems they had in those times some bows made of steel because that is more flexible and stronger then iron whence is that Job 20.24 He shall flee from the iron weapon and the bow of steel shall strike him through Vers 36. And thy gentlenesse hath made me great In Psal 18.35 it is And thy right hand hath holden me up and thy gentlenesse hath made me great Vers 37. Thou hast enlarged my steps under me c. Thou hast removed all impediments out of my way that might hinder me in the enterprizes which I undertook and by that means I went on freely without any rub the contrary we see is affirmed of the wicked Job 18.7 The steps of his strength shall be straitned and his own counsel shall cast him down when a man goeth in a deep troublesome way he can hardly stirre his feet but passeth on slowly but in a plain way he may take large steps and make what speed he will hence is this expression Vers 39. And I have consumed them c. Psal 18.38 I have wounded them that they were not able to rise they are fallen under my feet Vers 42. They looked but there was none to save them even unto the Lord but he answered them not Or they cried and there was none to save them as is expressed Psal 18.41 for even wicked men and idolatours may in their extremitie call upon the Lord though doing it without faith and repentance their prayers are not accepted of the Lord and the very light of nature teacheth men when they pray to look up unto God Vers 43. Then did I beat them as small as the dust of the earth I did stamp them as the mire of the street and did spread them abroad In Psal 18.42 it is Then did I beat them as small as the dust before the wind I did cast them out as the dirt in the streets having said before that they looked
a pillar in the Temple for the king to stand on of which see the note chap. 11.14 and therefore 2. Chron. 34.31 it is said of Josiah that he stood in his place And all the people stood to the covenant That is they consented to renew their covenant with God and promised that they would do according to the covenant Vers 4. And the king commanded Hilkiah the high priest c. Josiah did begin to purge Judah and Jerusalem from the high places and the groves and the idols which the people had worshiped in the twelfth yeare of his reigne which was six years before the book of the law was found 2. Chron. 34.3 but upon his hearing of those grievous threatnings in the book of the law against idolatry he now proceeded further and perfected that work of reformation which was then began and therefore it is that in the Chronicles the penman of the sacred historie undertaking to relate the reformation that Josiah wrought in the twelfth yeare of his reigne he addes also what was done afterward when the book of the law was found and on the other side speaking here how he suppressed idolatry upon the hearing of the law he joynes also many things which were done of the same nature in the twelfth yeare of his reigne that all his zealous acts in rooting out idolatry might be related together As here that he commanded Hilkiah the high priest and the priests of the second order c. to bring out all the idolatrous trash that was in the Temple where by the priests of the second order may be meant the inferiour priests called priests of the second order with respect to the high priest or rather the first two chief priests of the two stocks of Eliazer and Ithamar of whom see the note 2. Sam. 8.17 Some Interpreters understand it of the priests of the order of Jedaiah the second of those twenty foure orders of the priests appointed by David 1. Chron. 24.1.7 but it is hard to say why they should be employed in purging the Temple rather then the rest of the priests And he burnt them without Jerusalem in the fields of Kidron and carried the ashes of them unto Beth-el Therewith to defile the prime seat of Jeroboams idolatry and withall to expresse his detestation of these idols and that idolatry there first erected from whence the infection had overspread the whole land and had been the main cause of all the evil that was fallen upon the people of God By the Law whatever touched the graves of dead men it was unclean and thus he manifested his detestation of these idolatrous monuments and that he esteemed them as most filthy things fi◠onely for such unclean places Nor need it seem strange that Josiah should have this power in Beth-el which was a citie of Samaria the kingdome of the ten tribes for first Abijah the sonne of Rehoboam had long since taken Beth-el from Jeroboam and annexed it to the kingdome of Judah 2. Chron. 13.19 And Abijah pursued after Jeroboam and took cities from him Beth-el with the towns thereof and so perhaps it had ever since continued and secondly it seems that the greatest part of the kingdome of Samaria was at this time under the dominion of Josiah whence is that vers 19. And all the houses also of the high places that were in the cities of Samaria which the kings of Israel had made to provoke the Lord to anger Josiah took away and did to them according to all the acts that he had done in Beth-el of which two reasons probable enough may be supposed for first it may be after the flight and death of Sennacherib when Merodach opposed himself against Esar-haddon his son Hezekiah took aduantage of this faction in the North and laid hold upon so much of the kingdome of Israel as he was able to people or secondly perhaps the same reason that moved the Babylonian king to set Manasseh free when he was his prisoner in Babylon did also perswade him to give him with his libertie the dominion of the greatest part of the countrey of Samaria to wit that he might defend these territories against the Egyptian who begun in these times with great power and successe to oppose the Babylonians and indeed the earnestnesse of Josiah in the king of Babels quarrel notwithstanding the kings of Judah had so long held great amitie with those of Egypt 2. Chron. 35.20 21 22. doth argue that the composition which Manasseh had made with that king or his Ancestour was upon such friendly terms as required not onely a faithfull observation but also a thankfull requitall Vers 5. And he put down the idolatrous priests whom the kings of Judah had ordained to burn incense c. The word in the originall here translated idolatrous priests is Chemarim and because we find them mentioned Zeph 1.4 as distinct from the priests I will cut off the remnant of Baal from this place and the name of the Chemarims with the priests therefore many Expositours hold that they were certain ministers of their idolatry different from the priests such as the monks are among the papists or at least that they were a peculiar sort of priests so called either because they wore black or coloured garments or because they lived a retired life in cells and cloisters or because of their fierie zeal and fervencie in their Religion or because they were peculiarly employed in burning incense Vers 6. And he brought out the grove from the house of the Lord c. By the grove is meant either the image or similitude of a grove which was hanged up in the Temple or rather a very grove which idolatours for devotion had planted near unto the Temple contrary to the commandment of the Lord Deut. 16.21 Thou shalt not plant thee a grove of any trees near unto the altar of the Lord thy God which therefore Josiah did now cut down and removed from the Temple burning it at the brook Kidron without Jerusalem and then cast the powder thereof upon the graves of the children of the people to wit both in contempt of the idols and in reproch of those that had worshipped them in their lives for this is plainly implied 2. Chron. 34.4 Vers 7. And he brake down the houses of the sodomites that were by the house of the Lord c. These Sodomites 〈◊〉 were kept and maintained not onely for the satisfying of mens unnaturall lust but also for the honour of their idol-gods whom they thought pleased with such horrid uncleannesse and therefore were their houses built close to the Temple and here the women wove hangings for the grove with which hangings they compassed in many severall places in the groves as so many severall tents and chappels◠darker the fitter for those horrid deeds of darknesse which were there done for there they worshipped their idols and defiled themselves with all kind both of spirituall and bodily uncleannesse Vers 8. And he brought