Libnah a citie in his own countrey and then no wonder though he stayed not to prosecute his victory in the land of Edom. Then Libnah revolted at the same time Libnah was a great citie within Judah one of the royall cities of Canaan when Joshua entred it Josh 10.29 30 It was by him given to the priests the sonnes of Aaron Josh 21.13 and now it rebelled against Joram because he had made such innovations in Religion and forced the people to idolatry as is expressed 2. Chron. 21.10 11. which no marvell though the Levites were least able to endure It is much indeed that one citie alone should venture upon such an attempt but perhaps the kings absence whilest he was in Edom and the discontent of the people yea perhaps some correspondence they might have with the Philistines who ere long invaded the land 2. Chron. 21.16 17. gave them hope of abettors and how they sped in the conclusion the Scripture expresseth not Vers 24. And Joram slept with his fathers and was buried with his fathers in the citie of David Before his death there was a prophesie in writing delivered him from Elijah the Prophet 2. Chron. 21.12 which threatned both his people his children his wives and his own body and immediatly what was threatned came to passe for first the Philistines and Arabians brake into Judea took the kings house made spoil of his goods and slew or carried away all his children save the youngest onely and then afterwards the Lord smote him with a grievous disease in his bowels which left him not till his guts fell out and being dead he was obscurely buried in the citie of David but not in the sepulchres of his Ancestours the kings of Judah and that without the lamentations and solemnities that had been used in other princes funeralls 2. Chron. 21.16 All the time of this kings reigne another king of the same name reigned in Israel to wit Joram the sonne of Ahab his brother in law And Ahaziah his sonne reigned in his stead He is elswhere called Jehoahaz 2. Chron. 21.17 and Azariah 2. Chron. 22.6 He was the youngest sonne of Joram for all the elder sonnes were slain or carried away by the Philistines 2 Chron. 21.17 In S. Matthews catalogue of the kings of Judah it is said Matth. 1.8 that Jehoshapoat begat Joram and Joram begat Ozias and so this Ahaziah who succeeded Joram and Joash who succeeded Ahaziah 2 Kings 11.2 and Amaziah who succeeded Joash 2. Kings 12.21 and was the father of Ozias are quite left out but this I conceive was onely because the Evangelist resolving to distribute the Ancestours of Christ into three severall ranks according to the three great changes that had happened in the state and finding just fourteen in the first rank from Abraham to David he laboured to reduce the other ranks to the same number too as knowing that equall numbers are a help to the memory and so to make just fourteen generations in that rank also from David to the captivitie he leaves out Ahaziah Joash and Amaziah and them perhaps rather then others because they were the next from Ahab by Athaliah the daughter of Ahab and wife of Joram Vers 25. In the twelfth yeare of Joram the sonne of Ahab king of Israel c. Yet chap. 9.29 it is said that he began to reigne in the eleventh yeare of Joram king of Israel which is because the yeare of Ahaziahs reigne did concurre with the latter end of the eleventh and the beginning of the twelfth yeare of Joram king of Israel Vers 26. Two and twentie years old was Ahaziah when he began to reigne c. In the 2. Chron. 22.2 it is said that he was two and fourty years old when he began to reigne we may reconcile this thus that he was two and fourty years old when he began to reigne alone by himself but that he was made king also when he was but two twenty years old his father yet living but then that must be granted which is before noted upon 1. Kings 22.42 to wit that Asa also was made king in his fathers life time and indeed because this answer may have some strong objections made against it therefore others do rather reconcile these two places thus to wit that those words in 2. Chron. 22.2 Fourty and two years old was Ahaziah when he began to reigne must be understood of the continuance of Omries pedigree who was great grandfather to this Ahaziah Omri reigned as sole king six years 1. Kings 16.23 Ahab two and twenty 1. Kings 16.29 Ahaziah his sonne two 1. Kings 22.51 Joram twelve 2. Kings 3.1 And thus Omries stock continued fourty and two years and therefore it is said that Ahaziah who was of that stock by his mother Athaliah in his two and fourtieth yeare began his reigne But this answer methinks is more unsatisfactory then the other the words in 2. Chron. 22.2 will hardly bear such an interpretation And his mothers name was Athaliah the daughter of Omri king of Israel That is the grandchild of Omri the daughter of Ahab the sonne of Omri vers 18. Vers 27. He was the sonne in law of the house of Ahab That is the sonne of Ahabs sonne in law to wit the sonne of Joram by Athaliah Ahabs daughter yet perhaps even he also by his mother Athaliahs perswasion married a daughter of the house of Ahab though by another wife Joash was born who succeeded him in the throne chap. 12.1 Vers 28. And he went with Joram the sonne of Ahab to the warre against Hazael the king of Syria in Ramoth Gilead Toward the latter end of his reigne Joram king of Israel undertook the recovery of Ramoth Gilead out of the hands of Hazael then king of Syria which Ahab his father had formerly attempted with ill successe and Ahaziah the king of Judah his sisters sonne joyned with him in that expedition as Jehoshaphat had formerly done with Ahab Vers 29. And king Joram went back to be healed in Jezreel of the wounds which the Syrians had given him at Ramoth c. That is Ramoth Gilead having wonne the town and then manned it strongly leaving the chief of his army there behind him with his captains of whom Jehu was the chief he withdrew himself to Jezreel to be cured of the wounds which he received in this siege of Ramoth Gilead See the note chap. 9.14 CHAP. IX Vers 1. ANd Elisha the prophet called one of the children of the prophets and said unto him Gird up thy loins c. That is prepare thy self and go with speed the excution that was to be done by Jehu upon the house of Ahab was to be dispatched presently whilest Jehu had the army with him at Ramoth Gilead and Jehoram was gone from thence to Jezreel and therefore the prophet that was to give him his commission was sent with such speed which may also be the reason why aged Elisha went not himself but sent one of
that is the Lord shall rule the whole world and at the last day he shall judge all the inhabitants of the earth yea and that by the Messiah the Lord Christ his anointed King who though at first he shall live in a low and mean estate and condition yet when he hath finished the work of mans redemption he shall then be exalted above all principalities and powers and shall sit down at the right hand of his father all power shall be given him both in heaven and in earth he shall gather in his elect people among all nations govern them by his word and spirit and destroy all his and their enemies Thus I say it is generally thought by Interpreters that these words are a prophecie concerning Christ the Lords anointed yet in regard the kingdome afterward established amongst the Jews was a figure of the kingdome of Christ it may also be well understood of that Vers 11. And the child did minister unto the Lord before Eli the Priest This is repeated again vers 18. where it is also added that in his ministring before the Lord he was girded with a linen Ephod It is expressely said in the former chapter vers 24. that Samuel was carried by his parents to the Tabernacle and left there so soon as even he was weaned But we cannot possibly think that there was any service of the Tabernacle that at those years Samuel was able to do and therefore the meaning of this clause is onely that afterwards even whilest he was yet but a child de did such service in the Tabernacle as according to his years and strength he was capable of doing The Levites indeed did not enter upon the service of the Tabernacle till they were twentie five years old Levit. 8.24 But now Samuels case was extraordinary because by the speciall vow of a Nazarite he was even from his tender years consecrated to the service of the Lord and therefore we see even in his childhood he did wait upon the service of the Tabernacle to wit in such services as still by degrees he grew able to do as happely in locking and unlocking the doores of the Tabernacle in laying up and fetching out the vestments of the Priests and such like for that it was some ministerie in the Tabernacle that he was employed in is evident because vers 18. it is said that he wore a linen Ephod which was an holy garment in the doing of it We find not indeed in the law of Moses that there was any such linen Ephods appointed for the Levites but for the inferiour Priests onely the sonnes of Aaron Exod. 39.27 And they made coats of fine linen of woven work for Aaron and for his sonnes either therefore afterwards when the Tabernacle came to be settled in the land of Canaan it was ordered and that by divine authoritie that the Levites also should wear such linen Ephods when they attended upon the service of the Tabernacle or else Samuel was by speciall dispensation because of the Nazarites vow or some other reason appointed to wear this holy vestment which yet seems not so probable because it appears that this linen Ephod was so commonly worn by all that were employed in holy services that even David also when he danced before the Ark 2. Sam. 6.14 was girded with a linen Ephod However hereby I say it is clear that Samutl in his childhood and youth did attend upon the service of the Tabernacle in such services as he could then discharge and that before Eli the Priest that is according as he was ordered and directed by Eli who undertook the training of him up and upon whom he chiefly attended in the service he did Vers 12. Now the sonnes of Eli were sonnes of Belial they knew not the Lord. This is meant of the effectuall knowledge of faith so they knew not the Lord they had no lively knowledge nor apprehension of God They that have a floating knowledge in their brains of those things which they believe not in their hearts may be well said not to know that which by a speculative knowledge they understand well enough and so they that understand well enough those things which God hath revealed concerning himself either by his word or works if this their knowledge be not accompanied with faith and the fear of God and so though they know God yet they do not glorifie him as God Rom. 1.21 these men do not indeed know God they may say they know him but their own works may confute them for if they did indeed know him they would fear him and honour him as God They professe that they know God saith the Apostle concerning such men as these Tit. 1.16 but in their works they denie him being abominable and disobedient and unto every good work reprobate He that saith I know him saith S. John 1. John 2.4 and keepeth not his commandments is a liar and the truth is not in him and thus it is said here of the sonnes of Eli that they knew not the Lord Though they were Priests whose office it was to teach and instruct the people in the knowledge of God yet because they were wicked ungodly wretches sonnes of Belial concerning which expression see the note Deut 13.13 therefore they are said not to have known the Lord as upon the same ground the Prophet Hosea complained of the people of God in his time that there was no knowledge of God in the land Hos 4.1 And this is here inserted concerning the sonnes of Eli to intimate both the faith of Samuels parents in leaving him and also the singular grace of God in preserving him pure and incorrupt where there was such danger of infection by reason of these sonnes of Belial with whom he was to live Vers 13. The Priests servant came whilest the flesh was in seething with a flesh-hook of three teeth in his hand c. Concerning this flesh-hook see Exod. 27.3 The sinne of these sonnes of Eli here set forth was this first that not content with the breast and shoulder which onely were the Priests portion of the peace-offerings Levit. 7.31 32 33 34. they used to take out of that which was seething for the sacrifices as their customarie fees not having any Law of God for it all that their flesh-hook could take out and it is said that this they did not now and then but alwayes vers 14. So they did in Shiloh unto all the Israelites that came thither Again sometimes they would have this their overplus customarie portion before the flesh was seething that they might rost it yea before the fat was burnt directly against that Law Levit. 7.31 And the Priest shall burn the fat upon the altar but the breast shall be Aarons and his sonnes yea and perhaps before the fat was taken off which may be the reason why vers 29. they are said to have made themselves fat with the chiefest of the offerings Vers 18. But Samuel ministred before the Lord
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 fiâ 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 ãâã 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 chappelsâ 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
the Israelites that is those who first returned from Babylon and were again settled in their severall possessions were the children of Israel for not onely those of Judah and Benjamin but some also of the other tribes returned thence vers 3. to wit such as sled to Judah when the ten tribes were first carried away by Tiglath-pileser and Shalmaneser and such as did at first leave the land of Israel when Jeroboam did first set up his golden calves there the priests also the Levites and the Nethinims that is as the word signifieth men given to wit to God and to the service of the Temple and it is meant of the Gibeonites see the note Josh 9.21 Vers 3. And in Jerusalem dwelt of the children of Judah and of the children of Benjamin c. To wit every tenth man amongst them chosen by lot and such as did besides voluntarily offer themselves to dwell there Nehem. 11.1 2. And the rulers of the people dwelt at Jerusalem the rest of the people also cast lots to bring one of ten to dwell in Jerusalem the holy city and nine parts to dwell in other cities And the people blessed the men that willingly offered themselves to dwell at Jerusalem Vers 5. And of the Shilonites Asaiah the first born c. That is the sonnes of Shiloni Neh. 11.5 and he that is here called Asaiah is in likelyhood the same that is there called Maaseiah Vers 7. Sallu the sonne of Meshullam the sonne of Hodaviah the sonne of Hasenuah c. Nehem. 11.7 Meshullam is said to be the sonne of Joed the sonne of Pedaiah either therefore Meshullams father was called both Joed and Hodaviah and his grandfather both Pedaiah and Hasenuah or else these here mentioned were his father and grandfather and those mentioned in Nehemiah were his progenitours farther off Vers 9. And their brethren according to their generations nine hundred and fifty and six Nehem. 11.8 they are said to have been nine hundred twenty and eight but there it may seem onely those are numbred that were chosen by lot to dwell in Jerusalem here those also that did voluntarily proffer themselves to dwell there Nehem. 11.2 And the people blessed all the men that willingly offered themselves to dwell at Jerusalem Vers 11. And Azariah the sonne of Hilkiah c. Called also Seraiah Neh. 11.11 and it is said here that this Azariah or Seraiah was the ruler of the house of God to wit at the return of the people from Babylon whereby is not meant that he was high priest for Joshua was then high priest Hagg. 1.1 but that he was the chief or one of the chief of the inferiour priests who were called the second priests Numb 3.32 And of his brethren there were when they returned from Babylon eight hundred twenty and two Nehem. 11.12 Vers 12. And Adaiah the sonne of Jeroham the sonne of Pashur c. Neh. 11.12 it is evident that there were three descents between Pashur and Jeroham and there also vers 13. it is expressed that of his brethren there were two hundred fourty and two And Maasiai the sonne of Adiel the sonne of Jahzerah c. Nehem. 11.13 he is called Amashai the sonne of Azareel the sonne of Ahasiai the sonne of Meshilemoh the sonne of Immer and of this family it is said that there were vers 14. an hundred twenty and eight Vers 14. And of the Levites Shemaiah c. Having formerly set down the chief of the priests that returned from Babylon here he also addes who were the chief of the Levites that returned of whom there were at Jerusalem besides those that were seated elsewhere and the porters and others afterwards mentioned two hundred fourescore and foure as is noted Nehem. 11.18 Vers 15. Mattaniah the sonne of Micah the sonne of Zichri Called also Zabdi Nehem. 11.17 Vers 16. And Obadiah the sonne of Shemaiah that dwelt in the villages of the Netophathites Who were of the tribe of Judah amongst whom the Levites were seated at first till their cites could be assigned them Vers 17. And the porters were Shallum and Akkub c. That is these were the chief for of them in all there were an hundred seventy and two Nehem. 11.19 besides those that were porters in the inner entries vers 21 22. Vers 18. Who hitherto waited in the kings gate eastward That is Shallum the chief of them and those of his course or family unto the time of the writing of this book waited in the east gate which was called the kings gate because formerly the kings of Judah used to go into the Temple at that gate Vers 19. And Shallum the sonne of Kore and his brethren of the house of his father the Korahites were over the work of the service keepers of the gates of the Tabernacle That is he and the rest of the Korahites were keepers of all the outer gates of the tabernacle or Temple for even the Temple is sometimes called the tabernacle And their fathers being over the host of the Lord were keepers of the entry That is and the fathers of them the heads and chief of them kept the entry that is the entry by which they passed from the outer court into the court of the priests the inward gate or else it may be meant of the fathers of these Levites who waited upon the tabernacle before the Temple was built and so is added onely to shew that these Levites were now keepers of the gates of the temple as their fathers in former times had waited at the entry of the Tabernacle and were over the host of the Lord that is over the Levites when after the manner of an host or army they pitched about the Tabernacle when the Israelites went through the wildernesse And indeed this exposition seems the more probable because of that which follows in the next verse Vers 20. And Phinehas the sonne of Eleazar was the ruler over them in time past That is Phinehas the sonne of Eleazar the sonne of Aaron had the chief command over the Levites in time past Vers 21. And Zechariah the sonne of Meshelemiah was porter of the doore of the Tabernacle of the congregation That is he and perhaps his brethren was porter of the doore that led out of the priests court into the Temple so that his was of all the chief place see chap. 26.1 2. Vers 22. All these which were chosen to be porters in the gates were two hundred and twelve See the note above vers 17. and Nehem. 11. and chap. 23.5 These were reckoned by their genealogies in their villages whom David and Samuel the seer did ordain in their set office That is whereas before the dayes of Samuel the Levites did all promiscuously intend the whole service of the Tabernacle when Samuel judged Israel 1. Sam. 7.6 he it seems began to divide the work amongst them and to appoint them their severall charges and imployments which David afterward did much perfect appointing so many
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
this order prescribed here by Joshua for the peoples marching about the citie was formerly given him in charge by the Lord though it be not there expressed However very observable is the peoples readinesse in obeying his command which makes it to me most probable that Joshua had told them what the Lord had imparted to him concerning the falling of the citie wall which they believing the rather because of the miracle they had so lately seen of the dividing of Jordan were the readier to do what Joshua enjoyned them and thence is that which the Apostle saith Heb. 11.30 By faith the walls of Jericho fell down after they were compassed about seven dayes It is questioned by some why those Israelites were armed that went before the ark seeing the wall was to fall of it self But this scruple is altogether causelesse for it was fit they should be armed for their own defence and the defence of the ark in case the inhabitants should sally out upon them and besides they were to go up upon the citie to destroy the inhabitants so soon as ever the wall was fallen and their going armed beforehand did testifie that they believed what God had said herein and were ready to execute the Lords command The greatest difficulty in these words is who are here meant by the rereward that came after the ark Some hold that this is meant of the tribes of Dan Asher and Naphtali and that because Numb 10.25 their camp is called the rereward and used alwayes as the Israelites travelled through the wildernesse to march in the rere which order they conceive was here observed for the greater pomp and state But yet because the words seem so plainly to imply that all the people that were armed went before the ark Let him that is armed passe on before the ark of the Lord vers 7. and here again the armed men went before the priests that blew with the trumpets therefore it may seem more probable which others say that by rereward here is meant the remainder of the people that were not armed Vers 16. Joshua said unto the people Shout c. The following reason for the Lord hath given you the citie shows the ground why this shouting was enjoyned them to wit first to strike the hearts of the men of Jericho with fear secondly to testifie their faith in Gods promise and their joyfull assurance that now the citie should be delivered up unto them and thirdly to encourage one another in the following assault Vers 17. And the city shall be accursed even it and all that are therein to the Lord. This Joshua received in charge from the Lord though it were not formerly expressed as is evident 1. Kings 16.34 In his dayes did Hiel the Bethelite build Jericho he laid the foundation in Abiram his first-born and set up the gates thereof in his youngest sonne Segub according to the word of the Lord which he spake by Joshua the sonne of Nun. And by Joshua no doubt this charge was given to the people before the time when they were to shout but here it is inserted vvhen it vvas to be put in execution to make vvay to the follovving story of Achans transgression chap. 7. Why this citie vvas thus destroyed rather then the other cities vve need not enquire since it is enough that it pleased God so to appoint But probably tvvo reasons may be given first that hereby the other inhabitants might be vvarned not to stand out against God or if they did to render them the more inexcusable and secondly that it might be offered to the divine justice as a kind of first-fruits as the words implie the citie shall be accursed to the Lord thereby acknowledging that the whole land was his but that he was pleased to give it them As concerning things accursed or devoted see the notes upon Levit. 27.28 Vers 19. But all the silver and gold and vessels of brasse and iron are consecrated unto the Lord. Under these we may probably conceive that all other metalls are comprehended and happely they were made to passe through the fire ere they were brought into the Lords treasurie as those were Num. 31.22 23. Onely the gold the silver the brasse the iron the tinne and the lead Every thing that may abide the fire ye shall make it go through the fire and it shall be clean concerning their images of gold and silver there is no question to be made but that either they were melted and so brought into the treasurie or else utterly wafted with the things in the citie according to that law Deut. 7.25 The graven images of their gods shall ye burn with fire thou shalt not desire the silver or gold that is on them nor take it unto thee lest thou be snared therein for it is an abomination to the Lord thy God Vers 20. The wall fell down flat so that the people went up into the citie c. Thus God without the help of the Israelites beat down the walls of Jericho wherein the Israelites were to have no part of the spoil See the former note upon vers 5. Vers 23. And they brought out all her kindred and left them without the camp of Israel That is having fetched Rahab her kindred and all she had out of her house they carried them to some place without their camp and there they left them And thus both the Israelites testified what an esteem they had of the holinesse of their camp where God was pleased to dwell amongst them and withall Rahab and her kindred were hereby taught to acknowledge bewail and forsake the impuritie of their gentile condition and were kept as aliens from the common-wealth of Israel till they had made profession of their desire to imbrace the religion and faith of Israel and were cleansed from their former pollutions according to the Law Numb 31.19 And do ye abide without the camp seven dayes whosoever hath killed any person and whosoever hath touched any slain purifie both your selves and your captives on the third day and on the seventh day Vers 24. And they burnt the citie with fire and all that was therein It might well in reason have been very grievous to the people to destroy such goodly houses wherein they might so conveniently have seated themselves and the whole prey and spoil of so fair a citie which might so greatly have enriched them But herein is noted their observable obedience at present to the Lords command not a man of them offering to meddle with one jot of the spoil save onely Achan of whose sacriledge we have the relation in the following chapter Vers 26. Cursed be the man before the Lord that riseth up and buildeth this citie Jericho God would have the ruines of this town remain as a perpetuall monument of the power of God shewed both in his severitie against this idolatrous citie and his mercie to his people and therefore Joshua is by the Lord appointed to curse him that should
one having the names of the tribes that were to have their portion of the land assigned the other just so many lots in each of which such and such a part of the land was described and that some man appointed to that service happely Eleazar the high priest drew out of one pot one of the tribes and then out of the other pot one of the lots there and so then that tribe had their portion assigned them in that part of the land described and set forth in that lot and so accordingly with the rest And indeed though this be not expressed thus any where in the Scripture yet the phrase that is often used in the following chapters that such a lot came out such a lot came up may seem covertly to imply so much as chap. 19. v. 1.10 17 c. Some indeed hold that there was but one pot wherein there was so many lots as there were tribes that were to have their inheritance in the land within Jordan each lot having a severall portion of land described and set out therein and that there was a lot drawn for each tribe in their severall order as first there was a lot drawn for the tribe of Judah as is here said because that tribe had the chief Prerogative of the first-born conferred upon them in stead of Reuben and secondly there was lots drawn for the two tribes of Ephraim and Manasseh that were descended of Joseph chap. 16.1 and that because they had also some part of the dignity of Reubens primogeniture or birthright of the first-born conferred upon them and so successively in the rest But I see not how this can so well stand with the expressions which the Scripture useth concerning the lots for those phrases which are used chap. 19. The second lot came forth to Simeon verse 1. and the third lot came up for the children of Zebulun vers 10. and the fourth lot came out to Issachar verse 17 c. do methinks very probably intimate that it was not by appointment but by lot also that such a tribe had the first lot and such a tribe the second c. even as the lots wherein their names were written came first to hand and surely herein the hand of God in ordering the lots was the more evident and wonderfull as for instance That Judahs lot should come out first and then that his lot should fall in the richest and best part of the kingdome how apparently were the people herein taught to take notice of the purpose of God in exalting this tribe above the rest As for the dividing of the land in severall lots it may be questioned whether there were not now at the first certain men sent out to view the land that they might the better know how to divide it into so many severall lots as they did afterward when after the work had been given over for a time they set upon it again chap. 18.4 5. Give out from among you three men for each tribe and I will send them and they shall rise and go through the land and describe it according to the inheritance of them and they shall come again to me they shall divide it into seven parts c. But because this is so fully expressed there and no mention is made of any such thing here therefore we may rather think that now at first they went not so exactly to work but onely set out to each lot a portion of land as well as they could guesse according to that knowledge they had got of the land by severall inrodes they had made into it till upon the three first lots that were drawn the people began to suspect that Judahs lot being so large there would not be a proportionable share left for the other tribes and so before they would set upon the work again there were certain men sent out purposely to make a more full discovery of the land that they might the more equally set out to each lot a severall share But however here we have the lot of Judah which by the singular providence of God came out first described by the severall bounds thereof as it was in the first division of the lots This then was the lot of the tribe of the children of Judah by their families even to the border of Edom and the last clause even to the border of Edom is added to shew that the description here given us of the bounds of Judahs portion shall begin at the east end of the south coast which was towards the wildernesse of Edom As for the south coast which is here largely described in the foure first verses of the chapter what is to be noted therein you may see Num. 34.3 4 5 c. Vers 5. And the east border was the salt sea even unto the end of Jordan That is their border on the east side was from the place where their south border was drawn vers 1. to wit the wildernesse of Zin all along the salt sea that is the lake of Sodome even unto the place where the river Jordan runnes into this lake And their border in the north quarter was from the bay of the sea at the uppermost part of Jordan That is their border on the north side which divided the tribe of Judah from the tribe of Benjamin went from the bay of the dead sea where the river Jordan ran into it and so went up to Beth-hogla and then passed along on the North of Betharabah leaving Betharabah on the South in the lot of Judah verse 61. Indeed chap. 18.22 this city is reckoned amongst Benjamins cities But this is because it stood on the confines of Judah and Benjamin and so is reckoned as many others are to both tribes Vers 6. And the border went up to the stone of Bohan the sonne of Reuben That is Bohan the Reubenite In remembrance of some remarkable passage that concerned this man was this stone set up and called the stone of Bohan Vers 7. The border went up toward Debir from the valley of Achor This is not that Debir taken by Othniel verse 17. for that was near Hebron and not so close upon Judahs border And so north-ward looking towards Gilgal that is before the going up to Adummim which is on the south-side of the river That is and so from Debir it turned northward at that place where Gilgal is called Geliloth chap. 18.17 right against Adummim which is on the south-side of the river Kidron so that he who should carry the line should have Gilgal before him north-ward and Adummim behind him on the south-side of the river Vers 8. And the border went up by the valley of the sonne of Hinnom unto the south-side of the Jebusite the same is Jerusalem That is it went from Enrogel or the fullers fountain which was not farre from Jerusalem for Adonijah and his conspiratours being at Enrogel heard the sound of the trumpets and the shouting of the people when Solomon
fewer then when they were numbred the first time at their first coming out of Egypt but for this we must know that though the tribe of Ephraim was so much decreased at that last numbring of the people yet since that time under the government of Joshua they might be greatly encreased again but however though at that time the sonnes of Ephraim were eight thousand fewer then when they came out of Egypt yet even at that time on the other side of the tribe of Manasseh there were twenty thousand and five hundred more then at the first numbring Num. 26.34 and therefore the sonnes of Joseph speaking here of themselves joyntly together both Ephraim and Manasseh they might well say they were a great people and that God had greatly blessed them in regard of their number Vers 15. And Joshua answered them If thou be a great people then get thee up to the wood countrey c. Thus he covertly retorts their plea upon them as making more for him then for them for sayes he being a great people the more able art thou to drive the Canaanites out of those parts allotted you for your proportion and the more shame is it that you should let them alone and yet complain of the narrownesse of your lot Get thee up saith Joshua to the wood countrey and cut down for thyself there in the land of the Perizzites and the giants that is cut down the woods and drive out and destroy the inhabitants that lurk there in their fastnesses and strong holds and then if mount Ephraim be to narrow for thee that is the mountains out of which the Canaanites are already expelled whereof you have the possession at present you may by this means have land enough to dwell in and need not complain that your portion is too streight for you It is likely that when the sonnes of Joseph came to make their complaint to Joshua they assured themselves that they should find the more favour because he was of the tribe of Ephraim But in a point of justice we see they found Joshua farre from yielding to them in the least degree upon that ground Vers 16. And the children of Joseph said The hill is not enough for us c. These first words seem to have been spoken with some kind of anger and discontent Joshua had told them what they should do if mount Ephraim were too narrow for them now as men discontented are wont to do they snap at those last words of Joshua yes say they the hill is not enough for us meaning that mount Ephraim whereof Ioshua had spoken and then they adde And all the Canaanites that dwell in the land of the valley have chariots of iron as if they should have said Whereas you call upon us to enlarge our dwellings in the wood countrey by cutting down the wood by expelling and destroying the Perizzites and the giants that dwell there you may know that this we cannot do and that because the valleys we must passe through ere we can come to that mountainous wood countrey which you referre us to are inhabited by the Canaanites that have chariots of iron so that there is no hope for us to prevail over them This I conceive to be the best exposition of this place Yet some understand those first words The hill is not enough for us of that mountainous wood countrey to which Ioshua had referred them for the enlarging of their dwellings and so conceive the scope of this reply of the sonnes of Ioseph to be that even that mountainous countrey if they had it in their possession would not be enough for them and for the valleys there was no hope to subdue them because the Canaanites that dwelt there had chariots of iron that is as all Expositours agree chariots whose wheels were armed with sythes as I may say or hooks of iron wherewith when they broke in amongst their enemies they must needs mightily tear cut and mow down those that stood in their way and indeed these chariots could onely be usefull in the valleys and plains in the mountains and wood countreys they could not be used Vers 17. And Joshua spake unto the house of Joseph even to Ephraim and to Manasseh saying Thou art a great people c. As if he should have said What I answered before I must answer again Thou art a great people by thine own confession and hast great power and therefore besides Gods promise ye have otherwise no cause of distrust thou shalt not have one lot onely that is thou shalt if thou wilt not be failing to thy self prevail over those places and then thou shalt find the portion allotted thee is more then one lot fully enough for two such numerous tribes Vers 18. But the mountain shall be thine for it is a wood and thou shalt cut it down and the outgoings of it shall be thine c. That is not onely the mountain shall be thine which when thou hast cut down the wood will be found good ground but also the outgoings of it that is the valleys round about the mountains shall be thine too CHAP. XVIII Vers 1. ANd the whole congregation of the children of Israel assembled themselves together at Shiloh and set up the Tabernacle c. No doubt God appointed them to remove the Tabernacle to Shiloh so much may be gathered from that which is said Deut. 12.5 But unto the place which the Lord your God shall chuse out of all your tribes to put his name there even unto his habitation shall ye seek and thither thou shalt come as also Ier. 7.12 where it is plainly called the place where God set his Name at the first Hitherto both camp and Tabernacle had been in Gilgal a place in the very first entrance into the land of Canaan now they removed further into the land both the camp vers 9. And the men went and passed through the land and described it by cities into seven parts in a book and came again to Joshua to the host at Shiloh and the tabernacle as is here expressed both as a manifest signe of their taking possession of the land they had conquered and for the more convenient coming of the people to the tabernacle to worship And Shiloh God appointed to be the place a city in Ephraim therein God honouring Ioshua the ruler of the people who was of this tribe and withall it was brought nearer to the place which God had decreed to be the settled place of his worship to wit Ierusalem from this time therefore the people was bound to the strict observation of the Ceremoniall Law Deut. 12.8 9 10 11. Ye shall not do after all the things that we do here this day every man what is right in his own eyes For ye are not as yet come to the rest and to the inheritance which the Lord your God giveth you But when ye come over Jordan and dwell in the land which the Lord your God giveth
near which under an oke there was a stone erected as a witnesse of the covenant which the people had made with God But it is more probable that this assembly was in Shechem and that the Tabernacle and Ark were removed hither upon this occasion 1. Because Shechem was in the tribe of Ephraim as well as Shiloh and perhaps nearer unto Joshua his city and so the more convenient for him to come thither 2. Because we no where reade that Shiloh is called Shechem which is the onely ground of the other opinion 3. Because it is evident that upon speciall extraordinary occasions they were wont sometimes to remove the Ark 1. Sam. 4.4 So the people sent to Shiloh that they might bring from thence the Ark of the covenant of the Lord of hosts But why should they not have met at Shiloh that so there might be no need to remove the Ark I answer that Shechem was a city of great note a city of refuge chap. 21.21 a place famous for the abode of the Patriarchs there yea and there God did at first enter into a covenant with Abraham Gen. 12.6 7. and the people there had lately renewed their covenant with God upon mount Gerizim and mount Ebal in which regard Joshua might think it the fitter to bring the people now to renew it again in the same place And then besides there might be some other speciall occasion for some other businesse that was to be done at Shechem as happely the buriall of Josephs bones there whereof mention is made in the 32. verse of this chapter Vers 2. Your father 's dwelt on the other side of the floud in old time even Terah the father of Abraham and the father of Nachor That is Euphrates which is by way of eminency usually in the Scripture called the river And they served other gods That is their fathers to wit Terah and Abram and Nachor of whom they were descended by the mothers side for they are all mentioned in the foregoing words Neither need it seem strange unto us that Abraham should serve other Gods before his calling for therein was Gods mercy the more magnified And indeed if Abraham had continued incorrupt in an idolatrous family the posterity of Abraham might have boasted in this whereas the drift of Joshua in these words is quite contrary even to set forth Gods goodnesse in rescuing him out of that way of danger and chusing him to be the father of his peculiar people when there was nothing in him to move the Lord to shew him such speciall favour Vers 3. And I took your father Abraham from the other side of the floud and led him throughout all the land of Canaan The mention which is here made of Gods leading Abraham through the severall parts of Canaan is to intimate Gods goodnesse to him that he did not onely preserve him being in a strange land in the midst of so many barbarous people but also blesse and prosper him and cause him to be so greatly esteemed amongst them And multiplied his seed and gave him Isaac That is gave him severall sonnes to wit Ishmael and the sonnes of Keturah and amongst the rest Isaac and therefore I conceive mention is made of his other children to illustrate Gods singular favour to the Israelites in passing by so many of Abrahams issue and choosing their father to be the heir of promise Vers 4. And I gave unto Isaac Jacob and Esau and I gave unto Esau mount Seir c. Esau is here also mentioned to intimate the free grace of God in passing by Esau though his posterity grew presently great and inhabited mount Seir and establishing his covenant with their father Jacob his younger brother Vers 7. And your eyes have seen what I have done in Egypt Many might be now living as well as Joshua and Eleazar that came out of Egypt for onely those that were above twenty years old when they came out of Egypt did the Lord threaten to destroy in the wildernesse Num. 14.29 As for the next clause and ye dwelt in the wildernesse a long season it is added to intimate Gods wonderfull providence in feeding them and preserving them for so many years in their travels there Vers 9. Then Balak the sonne of Zippor king of Moab rose and warred against Israel c. That is prepared to make warre against them intending to have set upon them if he could have gotten Balaam to curse them Num. 22.11 Behold there is a people come out of Egypt which covereth the face of the earth Come now curse me them peradventure I shall be able to overcome them and drive them out Vers 11. And the men of Jericho fought with you c. That is made preparation to resist you shutting up their city against you and fortifying themselves which is a kind of defensive warre though indeed they never durst stir out of their gates to fight against the Israelites nor had the heart once to lift a weapon in defence of themselves when they saw their walls so miraculously to fall down before them Vers 12. And I sent the hornet before you which drave them out from before you c. See the note upon Exod. 23.28 Vers 14. And put away the gods which your fathers served c. So likewise vers 23. he sayes Put away the strange gods that are among you Their zeal against their brethren for building that altar on the banks of Jordan chap. 22.16 Thus saith the whole congregation of the Lord What trespasse is this which ye have committed against the God of Israel to turn this day from following the Lord in that ye have builded you an altar that ye might rebell this day against the Lord and that which is said of them in this chapter vers 31. And Israel served the Lord all the dayes of Joshua shâws plainly that for the generall they were not yet corrupted and that there was no idolatry publickly allowed Besides had Joshua known any particular families or persons that had worshipped idols no doubt he would have punished them according to the Law but it seems in his government he had found that many of them were still lingring after these superstitions of their fathers and therefore feared that though they durst not openly do it there were some that secretly were worshippers of idols whence it is that he admonisheth them in this wise to put away the strange gods from amongst them and indeed that in the wildernesse many secretly did worship idols is evident by that place Amos 5.25 26. which is cited by S. Stephen Acts 7.42 43. Then God turned and gave them up to worship the host of heaven as it is written in the book of the Prophets O ye house of Israel have ye offered to me any beasts and sacrifices by the space of fourty years in the wildernesse Yea ye took up the Tabernacle of Moloch and the starre of your God Remphan figures which you made to worship them Vers 15.
they began presently to provoke the Lord with their sinnes For it is evident that these cities were not long after this inhabited by the Philistines chap. 3.1 2 3. Now these are âhe nations which the Lord left to prove Israel by them c. Namely five Lords of the Philistines c. and so again 1. Sam. 6.17 Now these are the golden Emerods which the Philistines returned for a trespasse-offering unto the Lord For Ashdod one for Gaza one for Askelon one for Gath one for Ekron one As for Ekron one of the cities here mentioned it was in Dans lot Josh 19.43 therefore it seems that the tribe of Judah joyned with those of Dan as well as with those of Simeon for the clearing of their coasts the rather because they could not hold those cities they had gotten from the Philistines if they had let them alone in this neighbouring citie Vers 19. And the Lord was with Judah and he drave out the inhabitants of the mountain This clause and the Lord was with Judah is added to shew of what difficulty their attempts were if the Lord had not been with them and withall to condemne their cowardise that durst not proceed in their conquests against the inhabitants of the valleys having had such incouraging experience of Gods assistance But could not drive out the inhabitants of the valley because they had chariots of iron Their own fears disabling them and God for their sinnes withdrawing himself from them Concerning these chariots of iron see the note Josh 17.16 Vers 21. And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem c. See Josh 15.63 Vers 26. And the man went into the land of the Hittites and built a city Whence it seems probable that the Israelites did not onely spare his life and the life of his family but also gave him a rich reward to wit for shewing them the way into Bethel as is before said Vers 27. Neither did Manasseh drive out the inhabitants of Bethshean c. See the note Josh 17.12 Thus in the dayes after the death of Joshua when it seems they had no one set over them in chief but were onely governed by the joynt-authority of the Elders in each tribe they began to be remisse in endeavouring to drive out the remainder of the Canaanites that dwelt in the land but were content to make peace with them and this was the first step of their defection from God which did by degrees lead them into grosser sinnes and greatly provoked the Lord to displeasure against them Vers 35. Yet the hand of the house of Joseph prevailed so that they became tributaries That is though the Danites were sorely for a time oppressed by the Amorites as is expressed before vers 34. And the Amorites forced the children of Dan into the mountain for they would not suffer them to come down to the valley yet afterward with the help of the sonnes of Joseph who bordered upon Dans portion and came up to aid them they prevailed against them so that they became tributaries Vers And the coast of the Amorites was from the going up to Akrabbim from the rock and upward This is added to shew how the Israelites through their own sloth suffered themselves to be hemmed in with these accursed enemies CHAP. II. Vers 1. ANd an Angel of the Lord came up from Gilgal to Bochim It is very hard to determine whether this were an Angel indeed or some man either priest or prophet that by speciall commission was sent at this time from God unto the people to reprove them for their sinnes The word in the originall may well be translated either angell or messenger as it is in the margin of our bibles and the reasons are very considerable which have moved many to think that it was some man of God that was sent to them to wit first because it is said that he came up from Gilgal not that he came down from heaven and so appeared to them and secondly because he spake in a generall assembly as is evident vers 4. where it is said that he spake unto all the children of Israel whereas the apparitions of Angels have been usually onely to some particular men in private But yet the most of Expositours conceive that it was a true Angel and that having assumed for this present service the body of man the Scripture therefore speaks of him as a man that he came up from Gilgal to Bochim and this they hold 1. Because he speaks after the manner of Angels not thus saith the Lord as the prophets were wont to speak but as in the person of God I made you to go up out of Egypt and 2. Because the Authour of this book elsewhere speaks differently of the prophet and the Angel as chap. 6.8 The Lord sent a prophet unto the children of Israel which said unto them Thus saith the Lord God of Israel I brought you up from Egypt and brought you forth out of the house of bondage But then vers 12. And the Angel of the Lord appeared unto him that is to Gideon and said unto him The Lord is with thee thou mighty man of valour Yea some hold that it was the sonne of God the Angel of the covenant who was wont thus to appear to the fathers and that because he ascribes here to himself that which was the work of God as the bringing this people out of Egypt and the making of a covenant with them However most probable it is that this was done in the dayes of the Elders that outlived Joshua and that before they began to worship the Gods of the nations they dwelt amongst for else doubtlesse this Angel or messenger of the Lord would have reproved them for their idolatry as well as for making a league of peace with the land It seems therefore that finding themselves sorely annoyed by the Canaanites in severall parts of the land there was an assembly of the people called of all the tribes that they might consult what was fit to be done and so thereupon the Lord sent his Angel to them with a message and very likely it is that it was some place about Shiloh where the people were now met together which upon occasion of the peoples weeping here was called Bochim that is weepers For first thither the tribes used to assemble themselves especially at their three solemn feasts and some generall assembly of the people there was at this time as is before noted and secondly the people did offer sacrifices there vers 5. and that they might onely do where the altar and tabernacle was Vers 2. But ye have not obeyed my voice why have ye done this That is consider how great and inexcusable your sinne is for these words why have ye done this are as much in effect as if he had said that they had not the least colour for that they had done and that if they were challenged to give a reason
lesse heed to the drawing out of his dagger but especially no doubt because whilst the king was sitting he could not so certainly give him such a sure and deadly wound with one stroke as he desired to do and he hoped that at the mention of a message from God either out of astonishment or in reverence to God from whom the message was brought he would not fail to arise out of his seat as indeed it proved And he arose saith the Text out of his seat So far did those blind superstitious heathens reverence the very name of God that though Eglon was a king and withall a grosse unweildy man yet hearing of a message from God he arose out of his seat Vers 21. And Ehud put forth his left hand and took the dagger c. Ehud was extraordinarily called of God to do this vers 15. When the children of Israel cryed unto the Lord the Lord raised them up a deliverer Ehud the sonne of Gera a man left-handed Nor is this therefore any warrant for the assassination of Princes though tyrants and oppressours of the people Vers 22. And the dirt came out It is rendred in the margine of our bibles It came out at the fundament thereby meaning that he struck with such strength that the dagger that went in at his belly came out behind at his fundament but because the dagger was but of a cubit length vers 16. and the king was such a fat grosse man I rather think that it is better translated as it is in our text that the dirt came out meaning his excrements for though this be usuall with men that die any violent death yet I conceive it is noted here to the reproch of this tyrant who by the just judgement of God was now left tumbling in his own dung that had so many years oppressed the people of God Vers 23. Then Ehud went forth through the porch This his going out the way that he came is expressed to note the composednesse of his spirit after this that he had done as one that knew well that he had done nothing but what was pleasing to God that having done nothing but what God had called him to do God would secure and shield him in his way he went quietly through the kings guard and other servants not discovering in his countenance the least disquiet or perplexitie of mind And shut the doores of the parlour upon him and locked them That is he pulled too the doore and locked it to wit either by clapping too the doore as spring-locks use to shut or with the key which he might carry away with him for that which is said vers 25. may be meant of another key which the kings servants might have in their keeping and this he did that whilst his servants waited long for the opening the doore he might have the more time to escape away before they came to know their master was slain as we see it fell out vers 26. And Ehud escaped while they tarried and passed beyond the quarries and escaped unto Seirath Vers 24. They said Surely he covereth his feet in his summer chamber Or he doth his easement as it is in the margine the long garments which the Hebrews wore loose about them when they sunck down with their bodies to the ground for that purpose covered their feet and hence is this phrase surely he covereth his feet and again 1. Sam. 24.3 And he came to the sheep-cotes by the way where was a cave and Saul went in to cover his feet Yet there is another exposition of this phrase Surely he covereth his feet in his summer chamber that is surely he hath laid himself down to sleep in his summer chamber and many reasons move me to approve of this rather then the former though the whole current of Expositours take the former to be unquestionably the meaning of the words For first it is most probable that the kings summer chamber was a place where he used sometimes in the day-time to lay himself down to rest a while secondly there was more reason why his servants should wait long for the opening of his doors as it is said they did vers 25. even till they were ashamed out of an opinion that he was laid to sleep in his summer chamber then out of opinion that he was all that while easing himself thirdly the reason given why it should be said of him that in easing himself he covereth his feet to wit because in doing that as they sunk down with their bodies their long garments covered their feet seems farre more forced then that which is given why those that are laid down to sleep in the day time should be said to cover their feet to wit because they used to cast some covering over their feet when they laid themselves down to sleep and went not into a bed whence it is said of Ruth when she went to lie down by Boaz as he lay sleeping at the end of his heap of corn Ruth 3.7 that she uncovered his feet and laid her down and fourthly because where the same phrase is used in speaking of Sauls going into a cave where David and his men were 1. Sam. 24.3 Saul went in to cover his feet it may best of all be understood that Saul went in to lie down and sleep there for a while because it is hard to say how David should there cut off the skirt of his robe and not be perceived if he had not been asleep Vers 25. And they tarried till they were ashamed That is till they were ashamed they had tarried so long or that they were so perplexed that they knew not what to think or say or do Vers 30. And the land had rest fourscore years That is to the end of fourscore years to wit from the death of Othniel See the note above verse 11. Vers 31. And after him as Shamgar the sonne of Anath which slew of the Philistines six hundred men with an ox-goad That is say some Expositours with ox-goads for conceiving it improbable that one man with an ox-goad should slay so many hundred Philistines they hold the meaning of this clause to be onely this that the Philistines making some in road into the land of the Israelites Shamgar did on a sudden raise the countrey thereabouts that they having no other arms did with their ox-goads set upon the Philistines slew six hundred of them but because it is not probable that the Israelites that bordered upon the Philistines should be thus unprovided of arms nor is it any more incredible that Shamgar should make such a havock amongst the Philistines with an ox-goad then that Sampson should do the like with the jawbone of an asse therefore I rather think that as the letter of text runnes Shamgar by the wondrous help of God did alone perform this admirable exploit It is not expressed whether Shamgar judged Israel or no yet because it is said And after him was
to it as to an idol or holy relique to fall down before it and worship it or happely they did at length make use of it as a most holy vestment in the service of Baal hovvever some vvay they abused it idolatrously and are therefore said to have gone a vvhoring after it Concerning vvhich phrase see the note chap. 2.17 and therefore too it is said in the follovving vvords that it became a snare unto Gideon and to his house that is it insnared his posterity by degrees dravving them to do that vvhich vvas most displeasing to God and at last plunging them deeper it became the utter ruine of his vvhole house Vers 28. And the countrey was in quietnesse fourty years in the dayes of Gideon That is unto fourty years to wit from the death of the former Judge or the beginning of the Midianitish oppression unto the death of Gideon See chap. 3.11 Vers 31. And his concubine that was in Shechem she also bare him a sonne whose name he called Abimelech These words his concubine that was in Shechem seems to imply that there she was bred and lived and that there amongst her friends she chose to live even after Gideon had taken her to be his concubine that is his wife though in an inferiour degree as having been before his maidservant chap. 9.18 and that happely because Gideon was wont to come up frequently to Shechem about matters of judgement as Expositours conceive Now of this concubine it is said that she bare him a sonne whose name he called Abimelech Abimelech signifieth my father is a king or a kingly father and it was the usuall title of the Philistine kings a fatall name it was discovering some proud and ambitious thoughts in his mother who it is likely moved her husband upon some other fair pretence to give him this name Vers 33. And made Baal-berith their God That is the Lord of the covenant CHAP. IX Vers 1. ANd Abimelech the sonne of Jerubbaal went to Shechem unto his mothers brethren c. To wit his uncles by his mothers side After Gideons death the children of Israel turned again and went a whoring after Baalim as it is said before chap. 8.33 and therefore as in former times the Lord still punished their idolatry and apostacy from him by some of the neighboring nations that invaded their land and sorely afflicted them so now he punished them by the tyranny of one of their own people even by Abimelech the sonne of their late Judge Gideon by a concubine which he kept in Shechem who upon his fathers death resolved immediatly to attempt the taking to himself that regall power which the people had lately offered to settle upon his father and his posterity successively but that he rejected it chap. 8.22 23. To make way thereto he went presently to Shechem and there as it is here said he began to tamper first with his uncles his mothers brethren and the rest of her kindred and imployed them as his instruments who happely were of good rank and esteem in Shechem to see if they could draw all the inhabitants of that city to aid him in this his project not doubting but that if he could effect this he should be able well enough to accomplish the rest of his plot And thus by the misery which this sonne of a concubine brought both upon his fathers house and the whole kingdome we may see that God did even in those times testifie his displeasure against their having severall wives and concubines though he did not openly by his prophets contest with them about it Vers 2. Whether is better for you either that all the sonnes of Jerubbaal which are threescore and ten persons reigne over you or that one reigne over you These are the words which Abimelech put into the mouthes of his mothers kindred whereby they were to perswade the men of Shechem to make him king Wherein first he takes it for granted that though his father had in modesty refused the kingdome yet it was fitting that now according to their proffer they should settle it upon his posterity and secondly he labours to perswade them that his brethren had a plot upon the kingdome to divide it amongst them and therefore willed them to consider as pretending the publick good when he aimed onely at his own ambitious ends whether they might not do better to do what in them lay to settle him alone in the kingdome then to suffer themselves to be under the command of all Gideons sonnes especially considering there were so many of them as there were Indeed we find not that any of Gideons sonnes had the least thought of any such thing yea Jotham in that parable of the fruit-trees refusing the soveraignty over the trees which follows in this chapter did plainly enough imply that both himself and his brethren were content with the condition wherein they lived and desired not to reigne as kings but whether this were so or no it was all one to Abimelech measuring the mind of others by his own he might be jealous that they intended this however if the possessing of the people with this conceit might further his project that was all he cared for onely as slanderers are wont to do he would not flatly and in downright terms say they had a plot upon the kingdome but contents himself cunningly and closely to intimate so much Whether saith he is better for you either that all the sonnes of Jerubbaal which are threescore and ten persons reigne over you or that one reigne over you Remember also that I am your bone and your flesh That is of the same citie and family for doubtlesse those that planted themselves in the same city were ordinarily not onely of the same tribe but more nearly allyed together and this Abimelech must needs intend in these words I am your bone c. though elsewhere indeed the more generall relation of being Israelites is the onely ground of this speech 2. Sam. â 1 Then came all the tribes of Israel to David unto Hebron and spake saying Behold we are thy bone and thy flesh and thus he intimates what an honour and what an advantage many wayes it might be to them to have a king so nearly allyed to them Vers 4. And they gave him threescore and ten pieces of silver out of the house of Baalberith c. Considering that this money was given Abimelech that he might be inabled to suppresse his brethren the other sonnes of Gideon it may well be that there was some superstition in their telling out to him just so many pieces of silver as there were of his brethren to wit threescore and ten But however observable it is that the money which they had given to their idol-god became the very first fewell as I may say for the kindling of that fire in the land wherewith the Lord intended in his judgement to punish the idolatry and other sinnes of this people and that because
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
liers in wait as such men imployed in such services are wont to do under pretence of that service they were then sent about took liberty beyond their commission to make a prey of others too and robbed all that came along that way by them by which means it seems all was discovered as the last words of this verse seem to imply and it was told Abimelech and so Abimelech escaped their hands and now prepared to make open warre against them whence it was that the Shechemites durst not stirre into the fields to gather their vineyards till Gaal came to them as is implyed vers 27. Vers 26. And Gaal the sonne of Ebed came with his brethren c. Both he and his brethren it seems were captains of great renown and so came now either sent for or voluntarily to be leaders of the Shechemites in their warre against Abimelech Vers 27. And they went out into the fields and gathered their vineyards and trod the grapes c. This it seems before they durst not do for fear of Abimelech but now in the confidence they had in their new captains they did it and withall made merry as the custome was in the time of vintage whence is that Esa 16.10 In the vineyards there shall be no singing neither shall there be shouting the treaders shall tread out no wine in their presses I have made their vintage-shouting to cease And that the rather now because they were in a way of recovering their liberties too and went into the house of their God to wit Baal-Berith vers 4. namely to praise him for that which was done and did eat and drink to wit of their sacrifices and so in their cups cursed Abimelech that is spake evill of him with many railing and reviling speeches Vers 28. And Gaal the sonne of Ebed said who is Abimelech and who is Shechem that we should serve him c. Gaal perceiving the Shechemites in their jollitie to grow very violent against Abimelech he takes this occasion to see if he could at least winne them to put the government of the citie into his hand and to this end he doth first labour to provoke them more and more against Abimelech Who saith he is Abimelech and who is Shechem that we should serve him intimating that being but the sonne of a concubine and withall so unworthy a man as he was there was no reason in the world why so great an honour should have been put upon him But why is that clause added and who is Shechem I answer it is indeed very hard to say what the intent of adding that clause should be and therefore some would have it read and what is Shechem understanding by Shechem the citie it self and thereupon concluding that this is spoken to imply that such an honourable and ancient and glorious city as Shechem was too good to be in subjection to such a worthlesse man as Abimelech was as if he should have said if you compare together what Abimelech is and what your city Shechem is you will find cause enough to disdain to be in subjection to him but the words being according to our translation And who is Shechem it cannot be meant of the city and therefore the most probable exposition that can be given of them is this that it is Shechem the sonne of Hamor who was so many hundred years ago the Lord of this city Gen. 34.2 of whom Gaal here speaks and that by disavowing and disclaming any title which from him any of his posterity could pretend for having any dominion over them he doth by consequence strongly imply that much lesse was was there any reason why Abimelech should exalt himself over them Who is Abimelech yea indeed who is Shechem as if he should have said if Shechems posterity should challenge any dominion over us we should slight and abhorre their challenge for what have we to do with Shechem being as we are a free city a free people planted here by the Lords own hand and therefore not subject to any soveraigne power but the Lords onely who hath seated us here and why should Abimelech then think to Lord it over us Is not he the sonne of Jerubbaal and Zebul his officer As if he should have said I know the most that can be said for him to wit that he was the sonne of Jerubbaal who Judged Israel and delivered them from the hand of the Midianites But what is that to give him a title to the kingdome which his father refused or why might not the other sonnes of Gideon whom he slew have challenged the crown more justly then he And besides the very name of Jerubbaal may put you in mind what an enemy he was to Baal the God whom with one consent we worship and serve and what cause have you then to serve his sonne Besides you do not indeed serve him but his man Zebul for that is implyed in those words and Zebul his officer so that of a free city you are plunged into a miserable slavery made to stoop to every domineering officer whom this sonne of a concubine shall set over you and thus by this particular glance at Zebul which implyes their folly in putting any confidence in him who was Abimelechs sworn servant he no doubt laboured to wring him out of the peoples favour that he might wind himself into that place which he held of being governour over the city Serve the men of Hamor the father of Shechem for âây should we serve him Some conceive that Gaal here pretends at least that he and his brethren were descended of Hamor the ancient lord of Shechem and so thereupon perswades them that if they would have a lord to govern them they should rather chuse him or some of his family But first it is altogether improbable that Gaal and his brethren were of that cursed race of the Canaanites and secondly if he were it is no way likely that he could hope that they would admit of one of those nations whom they had driven out of their possessions to rule over them It is therefore farre more probable that Gaal spake this by way of deriding the soveraignty of Abimelech Serve saith he the men of Hamor the father of Shechem for why should we serve him as if he should have said if you long to give away your liberty and to be in bondage you shall do better to call in the old lords of this soyl and to serve them then to serve this upstart Abimelech in whom there is nothing worth the least respect Vers 29. And he said to Abimelech Increase thine army and come out To shew the Shechemites how little reckoning he made of the greatest power that Abimelech could raise against him as men in their cups are wont to do in a boasting insulting manner he cries out to Abimelech being absent as if he had been present Increase thine army and come out that is Come Abimelech muster all the forces thou canst possibly
the stream of a river it seems they chose this word to discover them by upon their desire to passe over the foards of the river Jordan And there fell at that time of the Ephraimites fourty and two thousand This was done in the land of the half tribe of Manasseh without Jordan and because we reade of a place in their countrey that was called the wood of Ephraim 2. Sam. 18.6 we may well conceive that it was so called because of this notable slaughter of the Ephraimites there Vers 15. And was buried in Pirathon in the land of Ephraim in the mouth of the Amalekites So called as it seems because the Amalekites had formerly ãâ¦ã that mountain CHAP. XIII Vers 1. ANd the children of Israel did evil again in the sight of the Lord c. This Apostacie of the children of Israel was doubtlesse in the dayes of Ibzan the next Judge after Jephthah chap. 12. vers 8. as may appear by the computation of those fourtie years wherein the Philistines oppressed Israel mentioned in the following words And the Lord delivered them into the hand of the Philistines fourtie years for the twenty years wherein Samson judged Israel must necessarily be accounted one half of these fourtie years of the Philistines oppression as is evident chap. 15. vers 20. And he judged Israel in the dayes of the Philistines twenty years and the other half to wit the other twenty years must needs begin before Samson was born to wit about the fifth yeare of Ibzans judging Israel for when the Angel appeared to Samsons mother the Philistines oppressed Israel whence he tells her for her comfort verse 5. that he should deliver Israel out of the hands of the Philistines And indeed Jephthahs slaying two and fourty thousand of the Ephraimites chap. 12. vers 6. must needs be a great weakning to the Israelites in those parts and was like enough to encourage the Philistines to invade their land within a short time after Jephthah was dead Vers 2. And there was a certain man of Zorah of the family of the Danites whose name was Manoah So that Samson the sonne of this Manoah was of the tribe of Dan This tribe bordering upon the land of the Philistines was most exposed to their incursions and therefore God was pleased now to raise up a Judge for the Israelites out of this tribe to wit Samson the sonne of this Manoah to whose exploits against the Philistines some conceive that Jacob had respect in that his prophecy concerning this tribe Gen. 49.16 17. Dan shall Judge his people as one of the tribes of Israel Dan shall be a serpent in the way an adder in the path that biteth the horse heels so that his rider shall fall backward Vers 3. And the Angel of the Lord appeared unto the woman and said unto her behold now thou art barren c. He first mentions her barrennesse that the following tydings concerning her conceiving with child might be the more joyfully received by her it is a great question among Expositours what this Angel of the Lord was that now appeared to Manoahs wife some conceiving that it was a created Angel and that because as they say he afterwards chargeth Manoah not to sacrifice to him but to the Lord vers 16. If thou wilt offer a burnt offering thou must offer it unto the Lord. And others again conceiving that it was the very sonne of God that great Angel of the covenant and that because vers 18. he saith his name was secret or wonderfull but especially because vers 22. Manoah saith they had seen God and vers 23. his wife calls him the Lord that is the Jehovah and indeed though these be not unanswerable proofes yet considering that it is unquestionably evident in other places that in these times the sonne of God did usually appear to other the servants of God I should judge it most probable that it was he that did now also appear in the shape of a man to the wife of Manoah Vers 4. Drink not wine nor strong drink and eat not unclean any thing Because her child was to be a Nazarite from the wombe as it follows vers 5. therefore she might not eat or drink those things that were unlawfull for the Nazarites to wit neither whilst she was with child nor whilst she gave suck in regard that all that time that which she did eat or drink was for the nourishment of her child too Indeed by the unclean meat forbidden her may be meant any meat forbidden in the Law Levit. 11. for it is no wonder though the Angel charges her to beware of such meats which were unlawfull for any Israelite to eat as well as Nazarites first because it is likely in these times so full of confusion and disorder both this and many other of Gods Laws were altogether disregarded by the people in generall secondly because though such meats were unlawfull for any Israelite yet much more for Nazarites But yet here I rather think such meats are meant as were unclean for the Nazarites though not for others such as were grapes moist or dryed yea any meats that were made of the vine tree from the kernel even to the husk Num. 6.3 4. He shall separate himself from wine and strong drink and shall drink no vinegar of wine or vinegar of strong drink neither shall he eat any liquour of grapes nor eat moist grapes or dried All the dayes of his separation shall he eat nothing that is made of the vine tree from the kernel even to the husk Concerning which Law see the note there Vers 5. The child shall be a Nazarite unto God from the womb This is a commandment not a prediction as is also the other clause before no rasour shall come on his head for we see his hair was afterwards cut off chap. 16.19 And she made him sleep upon her knees and she called for a man and she caused him to shave off the seven locks of his head and she began to afflict him and his strength went from him And he shall begin to deliver Israel out of the hand of the Philistines It is said here that Samson should begin to deliver Israel out of the hand of the Philistines first because the Israelites were many years oppressed by the Philistines and the Lord sent them no saviour till at length Samson when he came of age was stirred up by the spirit of God to undertake this work and so he was the first that did any thing towards the foiling of the Philistines secondly because though he did not wholy vanquish them for after Samsons death they did often infest annoy the Israelites yet did he so farre weaken them especially by the last blow that he gave them at his death when he slew all their Princes and many of the people that they scarse ever recovered their former strength and thirdly because the work of shaking off the yoke of the Philistines that was begun by
Samson was followed on afterwards in the dayes of Eli Samuel and Saul for they never were after this in bondage to the Philistines till at length they were perfectly subdued by David Vers 6. A man of God came unto me and his countenance was like the countenance of an Angel of God very terrible That is his countenance was very venerable and full of reverend Majesty and such as wrought a kind of astonishment and fear in me Vers 7. For the child shall be a Nazarite to God from the womb to the day of his death Others that took upon them the vow of a Nazarite were onely such for a time namely so long as they had vowed to consecrate themselves unto the Lord in this strict way of singular holinesse which was therefore called the dayes of their separation see the notes Num. 6.3 4 5. But now Samson was in an extraordinary way separate to be a Nazarite to wit by the appointment and command of God and not by his own voluntary vow and therefore he was to be a Nazarite all his life from the womb to the day of his death and herein was Samson above other Nazarites a type of Christ who was from his first conception perfectly sanctified Luke 2.35 That holy thing which shall be born of thee saith the Angel to the virgin Mary shall be called the sonne of God and so continued all his dayes holy harmlesse undefiled and separate from sinners Heb. 7.26 and that to the end he might be the saviour of Gods people for the better manifestation whereof it was that God by his providence did so order it that he was though upon another occasion called a Nazarene Matht 2.23 And he came and dwelt in a city called Nazareth that it might be fulfilled which was spoken by the Prophets He shall be called a Nazarene Vers 10. And the woman made haste and ran and shewed her husband c. Knowing how earnestly her husband had prayed unto the Lord that he would again send that man of God to them that had at first brought her the tidings of her conception no sooner did she now see him again but as taking this to be an answer of his prayer and therefore not doubting but he would stay till she came back again and withall longing to make glad the heart of her husband she made haste and ran as the text saith to tell her husband of it Vers 16. Though thou detain me yet I will not eat of thy bread and if thou wilt offer a burnt-offering thou must offer it unto the Lord. Manoah had said in the foregoing verse I pray thee let us detain thee untill we shall have made ready a kid for thee now because those words may be meant especially as they are in the originall either his preparing a kid merely for him to eat or else for preparing a kid for a sacrifice to wit of a peace-offering for with such sacrifices they used to feast their friends after they had offered the fat unto the Lord accordingly the Angel of the Lord answers Manoah in these words for first he absolutely refuseth to eat of any provision that he should make ready for him Though thou detain me I will not eat of thy bread and this he saith not because Angels in those assumed bodies wherein they appear to men cannot eat for we see the contrary expressely affirmed concerning the Angels that appeared to Abraham when as yet they would not be known to be any other but men Gen. 18.8 He took butter and milk and the calf which he had distressed and set it before them and they did eat but because he now desired to lead on Manoah by degrees to apprehend him to be more then a man which as yet Manoah had not conceived and then secondly he addes and if thou wilt offer a burnt offering thou must offer it to the Lord wherein he intimates to Manoah that he vvould not have him think of providing a sacrifice that he might eat of it yet if he had a mind to offer a burnt offering he should approve of that onely he then gives him vvarning to take heed of having any other thought then to offer it to the Lord Jehovah onely As concerning the reason vvhy he gives him that expresse caveat that he should be sure that he did not think of offering his burnt offering to any but the Lord I conceive it to be onely because many of the Israelites did at this time vvorship the idol-gods of the heathens and therefore the Angel took this occasion to bid him to beware of that Many Expositours indeed conceive that the Angel that novv appeared to Manoah being a created Angel spake this purposely to beat off Manoah from thinking to offer any sacrifice to him and others that hold it was the Sonne of God that novv appeared to him understand these words as if he had said If you think of offering me a burnt offering you must offer it to me as the true God not as to a created angel but first because there is nothing said before whereby it may be gathered that Manoah intended to offer a sacrifice to the Angel and secondly because it is manifest that as yet he took him to be a man as himself was some prophet sent unto him from God as it follows in the next words Manoah knew not that he was an angel of the Lord I see not why we should think that the angel spake these words with respect to himself but rather to give him warning of the idolatrie that was then too rise in the land Vers 17. What is thy name that when thy sayings come to passe we may do thee honour That is that we may make report to others concerning this thy foretelling future things and so both we and they may esteem and honour thee as a prophet of the most high God This I conceive is chiefly intended though withall it may be meant of some bountifull reward wherewith by way of gratitude he meant to honour him that is to testifie their honourable and high esteem of him Vers 18. Why askest thou thus farre after my name seeing it is secret Or seeing it is wonderfull as it is in the margin of our Bibles for the word in the Originall signifieth both secret and wonderfull If we hold that this was a created angel that now appeared to Manoah there is no necessitie that we should thereupon make enquirie as many Papists have very busily done whether the holy angels in heaven have all of them their severall names whereby they are distinguished and known when the angels would impart any thing one to another concerning any particular angel For though there is no question to be made but the angels both can and do impart what they would make known both one to another and one concerning another yet because they do this not by words or vocall expressions but as spirits in a spirituall manner and such as we are not able to
the words must be that in those dayes there was no King in Israel that is no supreme Magistrate armed with such sovereigne authoritie to punish offenders that transgressed the law as the Kings afterwards had the Judges rather governing the people by counsell shewing them what was the law and will of God then by the sword of justice at least in those times of the Judges when they were in subjection to those neighbouring nations that tyrannised over them Vers 7. And there was a young man out of Bethlehem-Judah c. That is Bethlehem in the tribe of Judah which was called Bethlehem Ephratah Mich. 5.2 to distinguish it from that Bethlehem which was in the tribe of Zebulun Josh 19.15 But why is it said in the next words that he was a Levite and yet withall too of the familie of Judah I answer because though he was a Levite yet he was born and bred up amongst them of the familie of Judah It may be true which some conceive that his father being a Levite and sojourning there marryed a wife of the familie of Judah but it is not usuall in Scripture to style men by the mothers familie and therefore the meaning is that there he had his birth and breeding for which cause he is also said to have sojourned there because he was not of that tribe neither was Bethlehem one of the Levites cities but there he lived as a stranger as the Levites it seems did in many other places Afterwards his name is expressed and of what familie he was to wit that his name was Jonathan and that he was the sonne of Gershom the sonne of Manasseh Vers 8. And the man departed out of the city from Bethlehem-Judah to sojourn where he could find a place c. This shews the corruptions of those times God had provided liberally for the tribe of Levi but in these idolatrous times the people had in a great measure forsaken the Tabernacle and so their appointed maintenance of tythes it seems was not yielded them for then this Levite needed not have wandered up and down to procure means of livelyhood See the like Neh. 13.10 11. And I perceived that the portion of the Levites had not been given them for the Levites and the singers that did the work were fled every one to his field Then I contended with the rulers and said Why is the house of God forsaken and I gathered them together and put them in their places Vers 10. And Micah said unto him Dwell with me and be unto me a father and a priest c. Though he had consecrated his sonne to execute the priests office in his idolatrous chappel yet because he thought it would be a great honour to his idol-worship to have one of the tribe of Levi to his priest either he was content to put his sonne out of that place and to put in this Levite in his room or else meant to joyn him with his sonne and so began to treat with him to this purpose But yet observable it is that though he promised to reverence this Levite as a father notwithstanding his youth if he would be his priest be unto me saith he a father and a priest yet it was but a poore salarie that he tendered him for his service I will give thee ten shekels of silver by the yeare and a suit of apparell and thy victuals eleven hundred shekels of silver were set apart to make their idols and the appurtenances thereto belonging and yet ten shekels of silver were thought enough for the priests wages Indeed had not the time when this was done been extremely corrupt a Levite would never have prostituted himself to such a base service as to be a priest to their idol-dunghill-gods and that too upon such base terms but hunger will snap at any thing when there is no grace to restrain men for so it follows in the next verse and the Levite was content to dwell with the man c. Vers 11. And the young man was unto him as one of his sonnes c. Though he reverenced him as a father as he had promised him before vers 10 yet it is said here that the young man was unto him as one of his sonnes that is he loved him and used him as if he had been his own child Vers 13. Now I know that the Lord will do me good seeing I have a Levite to my priest But how much he was deceived the following chapter sheweth CHAP. XVIII Vers 1. IN those dayes there was no King in Israel See the note chap. 17. vers 6. For unto that day all their inheritance had not fallen unto them among the tribes of Israel By reason of the Amorites who cooped them up in the mountains chap. 1.34 And the Amorites forced the children of Dan into the mountain for they would not suffer them to come into the valley Vers 3. When they were by the house of Micah they knew the voice of the young man the Levite The Danites had part of their inheritance in that part of Canaan which was at first assigned to the tribe of Judah therefore it is not unlikely that some of these spies were formerly acquainted with this Levite whilst he sojourned in Bethlehem-Judah and so now knew his voice However by the different dialect or manner of speech and pronunciation which the men of Judah used from that which was used by the inhabitants of mount Ephraim they might know him to belong to Judah though he now sojourned in Ephraim as we may see in that instance chap. 12.6 where the men of Ephraim said Sibboleth in stead of Shibboleth And besides if they heard him speak concerning the employments of his calling by that they might know he was a Levite Vers 5. And they said unto him Ask counsel we pray thee of God c. Hearing from the Levite that Micah had there a chappel of gods and amongst the rest an Ephod and Teraphim which were the Oracles whereby in those idolatrous times they were wont to enquire of God and that he was hired to be Micahs priest they desired him that he would enquire of God concerning the successe of that great businesse they were going about Vers 6. Go in peace before the Lord is your way wherein ye go That is the eye of the Lord it upon your way to remove all difficulties and to make your journey prosperous he will go out before you and take care of your journey Now this answer he might return of his own head flatteringly as false Prophets are wont to do But yet God might permit Satan by his Teraphim or some such Oracle to foretell this concerning the successe of their journey Deut. 13.1 2 3. If there arise among you a prophet or a dreames of dreams and giveth thee a signe or a wonder and the signe or the wonder come to passe whereof he spake unto thee saying Let us go after other gods which thou hast not known and let
not bound thereto by the Law And the two sonnes of Eli Hophni and Phinehas the Priests of the Lord were there This Eli was at this time Judge of Israel the next after Samson chap. 4.18 He had judged Israel fourtie years and withall as it is generally thought by all Expositours he was high Priest too Indeed how he should come to be high Priest we cannot say For Aaron leaving two sonnes behind him Eleazar and Ithamar the high Priesthood was to have descended successively to the posteritie of Eleazar Aarons eldest sonne and accordingly we reade that Eleazar was high Priest after Aaron died Deut. 10.6 and after Eleazar died Phinehas Judg. 20.28 Now it is evident that Eli was of the posteritie of Ithamar Aarons second sonne because it appears that Abiathar who was deposed from being high Priest by Solomon was of the posteritie of Eli 1. Kings 2.27 and of Ahimelech who was the sonne of Abiathar it is expressely said 1. Chron. 24.3 that he was of the sonnes of Ithamar and how therefore the high Priesthood came to be transferred from the posteritie of Eleazar to Eli that was of the house of Ithamar cannot be cleared by any place of Scripture onely because it is said chap. 2.30 that God had promised Eli that his house and the house of his father should walk before him for ever thence some conclude that it was not without Gods appointment that the high Priesthood was removed to the house of Ithamar and that because the high Priests of Eleazars familie had some way provoked God by their evil wayes in the dayes of the former Judges As for Elies two sonnes Hophni and Phinenas it is expressely inserted here that they were then in Shiloh when Elkanah used yearly to go up thither to sacrifice to intimate thereby the wisdome and pietie of Elkanah who would not neglect his dutie in going up thither with his sacrifices according to the rule of Gods Law because of the horrible wickednesse of these wretches who were of chief sway amongst the Priests that attended the service of the Tabernacle no though others stumbled so at their lewdnesse that chap. 2.17 they abhorred the offering of the Lord yet Elkanah would not do so but went up yearly at the appointed feasts to the house of God though Hophni and Phinehas were there Vers 4. He gave to Peninnah his wife and to all her sonnes and daughters portions That is portions of the peace offerings which he offered to the Lord the fat onely of the peace-offerings was burnt upon the altar the right shoulder and the breast was given to the Priest and the remainder of the sacrifices were for the offerer to eat and those that belonged to him of this therefore Elkanah gave portions to Peninnah and her children according to the ancient manner of feasts of which see Gen. 43.34 Vers 5. But unto Hannah he gave a worthy portion for he loved Hannah c. Peninnah had a great share as having many children for she and her sonnes and her daughters had each of them severall portions whereas Hannah being but one was to have but a single portion But her husband therefore because he loved her dearly as being a gracious woman and withall of a meek and quiet melting disposition that she might not be discouraged took care that her one portion should be the larger and better a double portion as some read it and happely of the choice and best of the sacrifices Vers 6. And her adversary also provoked her sore c. This her adversary was Peninnah as indeed where one man contrary to the Ordinance of God hath two wives they must needs be adversaries as being corrivalls in his love and live in continuall variance one with the other and she provoked her sore to make her to fret because the Lord had shut up her wombe That is she provoked her purposely to make her vex and disquiet her self and that by upbraiding her with her barrennesse as an effect of the Lords displeasure Now this is added here as a second reason why Elkanah gave Hannah such a worthy portion It was not onely because of the singular love he bare to her but also because he saw that Peninnah vexed her and so he was the more carefull to comfort her and chear her up Vers 7. And as he did so yeare by yeare when she went up to the house of the Lord so she provoked her c. That is whereas Elkanah did this yearly to chear Hannah Peninnah was hereby rendred the more ready to vex her Now this petulancy of Peninnah in provoking Hannah by upbraiding her with her barrennes is hereby much aggravated that she did not forbear at those times when they went up to pray and offer sacrifices to the Lord. See Mat. 5. And withall it implies that she upbraided her with the fruitlessenes of her seeking to God so earnestly at those times for a child Vers 9. So Hannah rose up after they had eaten in Shiloh and after they had drunk That is after Elkanah and his family had eaten and drunk together with whom Hannah sat It may be indeed that Hannah upon her husbands words vers 8. did eat a little yet it is most probable that she did neither eat nor drink for besides what she said afterward to Eli vers 15. I have drunk neither wine nor strong drink it seems to have been against the expresse letter of the Law for any body to partake of these holy feasts whilst they were in sadnesse and heavinesse of spirit Deut. 12.7 And there you shall eat before the Lord your God and ye shall rejoyce in all that ye put your hand unto ye and your housholds Levit. 10.19 And Aaron said unto Moses Behold this day have they offered their sinne offerings and their burnt offerings before the Lord and such things have befallen me and if I had eaten the sinne offering to day should it have been accepted in the sight of the Lord Now Eli the Priest sat upon a seat by a post of the Temple of the Lord. That is of the Tabernacle for as Solomons Temple is sometimes called a Tabernacle Jer. 10.20 My Tabernacle is spoyled and all my cords are broken so the Tabernacle is here called the Temple of the Lord. But yet it seems too that the Tabernacle was at this time within some house built for that purpose in Shiloh and hence there is mention here of a seat by a post where Eli sat and afterwards of doores chap. 3.15 And Samuel lay untill the morning and opened the doores of the house of the Lord whereas the Tabernacle had neither gates nor posts nor seats before it but onely a vail that was hung up at the entring into it Exod. 26.36 Vers 11. And she vowed a vow and said c. To wit as it followeth afterwards that if the Lord would give her a man-child she would give him unto the Lord all the dayes of his life and that he should be
being a child girded with a linen Ephod See the note above vers 11. Vers 19. Moreover his mother made him a little coat and brought it to him from yeare to yeare c. During his childhood when as yet he could do but little service in the Tabernacle his mother thought it requisite to supplie him with clothes the rather that she might yearly bring him some small pledge of a mothers love Vers 21. And the Lord visited Hannah so that she conceived and bare three sonnes and two daughters Thus for that one sonne which she had given to the Lord the Lord gave her three sonnes and two daughters more and that too immediately upon Elies blessing them to shew how powerfull the prayers are of such as Eli was vers 20. it is said Eli blessed Elkanah and his wife and said The Lord give thee seed of this woman for the loan which is lent to the Lord and then immediately after follows And the Lord visited Hannah so that she conceived c. Vers 22. Now Eli was very old and heard all that his sonnes did unto all Israel and how they lay with the women c. That is he heard both of the wrong they did unto all Israel in the matter of their sacrifices and likewise of that particular villanie of theirs in lying with the women that assembled at the doore of the Tabernacle of the congregation It is very hard to say what these women were with whom the sonnes of Eli committed this lewdnesse first some hold that they were certain devout women that withdrawing themselves from all worldly employments and secular affairs did give up themselves wholly to the service of God in the Tabernacle there to spend their time in fasting and prayer and other holy duties both day and night of which sort they say that prophetesse Anna was one of whom it is said Luke 2.37 She was a widow of about fourescore and foure years which departed not from the Temple but served God with fastings and prayers night and day secondly others hold that they were certain women that did assemble together in their turns some in one course and some in another for some services in the Tabernacle that were proper for them to do as washing and spinning and so had their abode for that purpose in some places adjoyning to the Tabernacle and did attend at the doore of the Tabernacle to receive directions from the Priests as there was occasion thirdly others say that they were the women that after child-bearing came to be purified according to the Law who being accompanied when they came with a great many of their neighbours and friends that went along with them it is therefore said that they assembled by troops as the word in the Original signifieth at the doore of the Tabernacle of the congregation and lastly others think that it is meant generally of all those women that in the forwardnesse of their zeal and devotion did flock together daily at the doore of the Tabernacle to offer sacrifices and to perform other duties of Gods worship and service and indeed considering that the same phrase is used concerning those women that came flocking in to bring their looking-glasses for the service of the Tabernacle at which time there could not be any such companies of women that had either consecrated themselves to the perpetuall service of God in the Tabernacle or that came up in their courses to be helpfull in their way to the ministers of the Tabernacle and that because the Tabernacle was not then built Exod. 38.8 And he made the laveâ of brasse of the looking-glasses of the women assembling which assembled at the doore of the Tabernacle of the congregation I do the rather think it is meant of all such women generally as came in freely and frequently to serve God in the Tabernacle and that many of these were seduced by these varlets as they got opportunity of any privacy with them and drawn to lie with them and that in Gods house a wickednesse the more abominable too because they had wives of their own chap. 4.19 As for the mention that is here made of Elies age Now Eli was very old and heard all that his sonnes did c. I conceive there are two reasons why this is expressed first to intimate why he himself never took notice of these vilde pranks that his sonnes played being very aged and so not being able frequently to attend himself upon the service of the Tabernacle he never knew of these things till others told him of it and secondly as an aggravation of his affliction in the wickednesse of his sonnes that it fell upon him in his old age to heare such tydings of his sonnes would have been a burthen heavy enough to have been born when he was in his full strength but in his old age when the grassehopper is a burden as Solomon saith Eccles 12.5 to have such milstones fall upon him must needs crush him Vers 23. And he said unto them Why do you such things c. Thus he reproveth his sonnes for their sinnes but herein lay the sinne of Eli that knowing them guilty of such horrid abominations he thought it enough to reprove them and that so gently too Nay my sonnes for it is no good report that I heare c. For such villanies as these of his sonnes that were now discovered to him he could have done no lesse in justice then to have turned them out of the priesthood yea to have cut them off from the people of God and therefore instead of that just severity thus mildly to admonish them onely was certainly a grievous sinne and indeed it discovered plainly he had alwayes marred them with too much indulgence so that it is no wonder though the Lord were highly offended with him Vers 24. Ye make the Lords people to transgresse If we reade this clause as it is in the margin of our bibles Ye make the Lords people to cry out it is doâbtlesse then meant of the complaints and outcries of the people against them for their abominable wayes but if we reade the words as they are in our text Ye make the Lords people to transgresse the meaning is that they did not onely sinne themselves but also caused the people to transgresse and so were guilty as much as in them lay of helping to destroy their souls also to wit partly in that they imitated their evil example and partly in that they forbore to bring their sacrifices to the Lord being offended at their ill managing those sacred services as is before noted verse 17. Vers 25. If one man sinne against another the Judge shall judge him but if a man sinne against the Lord who shall intreat for him That is though all the friends he hath should joyn together and intreat they shall not be able to make his peace This speech of Eli to his sonnes is somewhat difficult and is diversly expounded some understand it thus
that whereas when one man wrongs another the Judge or umpire chosen between may compose the difference and reconcile them together it is otherwise when a man wittingly maliciously and presumptuously sinnes against God for there all hope of pardon is denied there remains no more sacrifice for sinne that is for such a mans sinne Heb. 10.26 neither should such an one be prayed for 1. John 5.16 If any man see his brother sinne a sinne which is not unto death he shall ask and he shall give him life for them that sinne not unto death There is a sinne unto death I do not say he shall pray for it But this Exposition agreeth not with Eli his aim which was doubtlesse to winne his sonnes to true repentance and besides why should sinning against the Lord be here restrained to sinning against him maliciciously and with a high hand I rather therefore think that the drift of these words is onely to shew them what a grievous and dangerous thing sinne is especially such sinnes whereby God is immediately wronged and provoked that so he might scarre them from their evil courses to wit either because if God by his Judges punish offences against man he must needs be more severe when men rise against him or else because no mediation nor satisfaction by man can here take up the quarrell as may be done when the difference is between one man and another If one man saith he sinne against another the Judge shall judge him that is an Umpire may come and take up the controversie the partie may be adjudged to make satisfaction and there will be an end of the quarrell but if a man sinne against the Lord who shall intreat for him that is no mediation nor satisfaction of man can here make a mans peace no reconciliation can be here hoped for unlesse the sinner repenting of his sinnes do by faith in Christ turn to God So that herein also is implied the desperate danger of their condition who by kicking against the sacrifices did in a manner despise this onely means of their reconciliation with God Notwithstanding they hearkened not unto the voice of their father because the Lord would slay them That is because the Lord had determined to destroy them and so consequently not to give them grace to repent but to leave them to the stubbornesse of their own wicked hearts for though it be true that God wills not the death of a sinner Ezek. 33.11 As I live saith the Lord God I have no pleasure in the death of the wicked but that the wicked turn from his way and live that is he desires not that sinners should perish but would rather that they should repent c. yet it doth not hence follow but that God may determine in a way of justice not to give any effectuall grace to such and such men as have grievously provoked him by their sinnes but rather to deliver them up to hardnesse of heart and so it was here for their sinnes God determined to destroy them and consequently to leave them to themselves and therefore it was no wonder though they minded not the reproofs and counsell of their father Vers 26. And the child Samuel grew on and was in favour both with the Lord and also with men This is here inserted first for the greater praise of Samuel who grew in grace even in these declining times and secondly especially to shew how God remembred mercie in the midst of judgement by raising up such a glorious instrument to be a stay to his poore people in those dismall times that were now coming upon them Vers 27. Did I plainly appear unto the house of thy father when they were in Egypt in Pharaohs house to wit by choosing Aaron of whom Eli was descended to joyn himself with Moses for the deliverance of the Israelites when they were in bondage to Pharaoh in Egypt Vers 29. Wherefore kick ye at my sacrifice and at mine offering which I have commanded in my habitation and honourest thy sonnes above me c. In this clause first Eli and his sonnes are reproved for kicking against Gods sacrifices and offerings and they are said to kick at his sacrifices c. 1. because they seemed not pleased that God had so much and they so little of the sacrifices and offerings and therefore in a proud and scornfull manner took from the sacrifices for their own use what they pleased themselves and 2. because by their doing what they listed about Gods sacrifices and by carrying themselves as if they thought any thing that they were pleased to leave after they had served themselves good enough for Gods altar and generally by their profane and carelesse carriage of themselves in the sacred service whereto they could not have addressed themselves with too much reverence and fear they discovered what a sleight and base esteem they had of Gods sacrifices which was all one in effect as if they had trampled them under their feet and 3. because by their insolent and wilfull disobeying the law of the sacrifices which God had given them in charge they did as it were kick and spurn against God in his Ordinances And though Eli did not this but his sonnes onely yet because he did not restrain them from these evil practises and punish them for their wickednesse herein it is charged upon him as well as upon them Wherefore kick ye at my sacrifice c. and secondly Eli is reproved for honouring his sonnes above God and that because he was more carefull to please his children then to please God to keep them in their places then to vindicate Gods sacrifices from being polluted Vers 30. I said indeed that thy house and the house of thy father should walk before me for ever c. Because the taking away the high Priests place from Eli and his familie is not the onely punishment here threatned though the chief for the cutting off many of his posteritie from the inferiour priesthood is also included in the evil denounced against him in this place vers 31. Behold the dayes come that I will cut off thine arm and the arm of thy fathers house that there shall not be an old man in thine house therefore this which is here said of a conditionall promise formerly made which should now be reversed because the condition was not performed cannot be referred to any particular promise made to Eli or any decree of Gods concerning Eli that the high Priesthood should be continued in his line but to that promise made to Aaron and his seed in generall Exod. 29.9 Thou shalt qird them with girdles Aaron and his sonnes and put the bonnets on them and the Priests office shall be theirs for a perpetuall statute which is now reversed as concerning Eli his familie whom the Lord threatens to cut off in a great part from the priesthood given at first to Aaron and his seed Vers 31. Behold the dayes come that I will cut off
Vers 11. Behold I will do a thing in Israel at which both the eares of every one that heareth it shall tingle That is at the hearing whereof they shall be stricken with horrour and astonishment The same expression is used 2. Kings 21.12 in threatning the evil that was to come upon Jerusalem and Judah because of the sinnes of Manasseh and it is a figurative expression taken from the singing and dizzinesse which some sudden terrible noise as a clap of thunder or the roring of a cannon will make in the head of a man that is near to it How this was accomplished in Eli and the wife of Phinehas we may reade in the following chapter vers 18 19 c. where we shall find that upon the report of the judgement now threatned Eli fell down and brake his neck and his daughter in law the wife of Phinehas fell presenty into the pains of travell and died Vers 12. When I begin I will also make an end That is as sure as I begin so sure will I make an end though it may be some time ere I begin yet assuredly all shall come upon them which I have threatned Vers 13. For I have told him that I will judge his house for ever for the iniquitie which he knoweth This is added by way of aggravating Elies sinne that it was not ignorantly done but wittingly he knew what his sonnes did and that the Lord was displeased at it for he had by his messenger chap. 2.27 threatned him for it and yet he would not restrain them Because his sonnes made themselves vile and he restrained them not The word here translated vile may be also rendered accursed as it is in the margin of our bibles and indeed let the word be taken either way the sonnes of Eli had deserved this censure vile they were in regard of their base sinnes which made them even to stink and to be abhorred amongst the people every one loathed them for their abominable lives and accursed they were in regard of the curse of God that is in a speciall manner denounced against those that presumptuously walk in such grosse and detestable sinnes and it might well be said that they made themselves vile or accursed because it was merely by their own wilfull choosing to walk in such lewd wayes that they had brought such shame upon themselves and exposed themselves to the curse of God according to that of the Prophet O Israel thou hast destroyed thy self Hos 13.9 Vers 14. I have sworn unto the house of Eli that the iniquitie of Elies house shall not be purged with sacrifice nor offering for ever Two things are included in this decree of the Lord concerning Elies house first concerning his wicked sonnes that the Lord delivering them up to a reprobate sense they should continue in their infidelity impenitency and hardnesse of heart unto their dying day and so then it was not their sacrifices and offerings that should do them any good secondly concerning their posterity that the temporall punishment which God had threatned to bring upon them should not by any means be kept off to wit that the dignity of the high priests office should be taken from them c. Vers 15. And Samuel lay untill the morning and opened the doores of the house of the Lord. By this and some other places it seems probable that though the Tabernacle whilst it was in the desert for the better transporting and carrying it from place to place had no other covering nor fence then the curtains and hangings appointed by Moses yet afterwards it was some other way shut in yea as it is most probable housed whence there is mention here of the doores of the house of the Lord see the notes chap. 1.9 The office of opening the doores belonged to the Levites as afterward in the Temple 1. Chron. 23.5 and so Samuel now did it And observable indeed it is that Samuel was not puffed up so by the Lords appearing to him as to despise that which might seem for a Prophet a mean imployment And Samuel feared to shew Eli the vision Though the Lord had not commanded Samuel to acquaint Eli with that he had revealed to him concerning the heavy judgement that should befall his house yet his own reason suggested that it was not fit that a secret that so nearly concerned him should be kept from him onely saith the text Samuel feared to shew Eli the vision to wit either because first such sad tydings he knew would wound his heart and therefore being loth to grieve him he was afraid to let him know it or secondly because he doubted it might seem arrogancy in him as a messenger sent from God to denounce such terrible things against his aged Tutour and governour or thirdly because he feared Elies displeasure as knowing well that ancient men and men in authority cannot easily brook to have the judgement of God denounced against them especially by those that are for years or otherwise inferiour to them Vers 17. God do so to thee and more also if thou hide any thing from me c. By this importunity of Eli in conjuring Samuel so earnestly to tell him all that God had said unto him it is evident that so soon as Eli conceived that the Lord had appeared to Samuel he presently feared that something was revealed to him concerning him and his sonnes Guilty consciences will still be suggesting terrours and fears upon every occasion and so it was here with Eli being conscious to himself of his sonnes lewdnesse and his own indulgence towards them no sooner was he perswaded in his mind that the Lord had appeared in a vision to Samuel but presently he apprehended some heavy sentence pronounced against him and this made him now so eager to know what it was as for this manner of adjuration God do so to thee and more also see the note Ruth 1.17 Vers 18 And he said It is the Lord let him do what seemeth him good God hath absolute power over all his creatures to do with them what seemeth good in his own eyes neither is he to render an account of his actions and besides he is most wise and faithfull and just so that though men cannot comprehend the reason of his judgements yet they may be sure there can be nothing faulty in them and to his children withall his goodnesse and love is so great that unlesse it were needfull he would not and beyond what is needfull he will not afflict them In all which regards it might well be that Eli alledged this as a reason why he could not but submit to what was threatned namely because it was the Lord that had said it It is the Lord let him do what seemeth him good Vers 20. And all Israel even from Dan to Beersheba knew that Samuel was established to be a Prophet of the Lord. To wit by the accomplishment not onely of that which he had now said unto Eli
consummation of all the former plagues Vers 13. For his heart trembled for the Ark of God Which proceeded partly from the guiltinesse of his conscience and the remembrance of those heavie things which had been spoken to him first by the man of God chap. 2.27 and then by Samuel chap. 3.18 and partly from the great care be took above all for the Ark lest that should fall into the hands of the uncircumcised Philistines Vers 15. Now Eli was ninetie and eight years old and his eyes were dim that he could not see His age is mentioned as the cause of his blindnesse his blindnesse as the cause why he took no notice of this dolefull messenger till he perceived somewhat was amisse by the crie of the people Vers 18. And it came to passe when he made mention of the Ark of God that he fell from off the seat This implies first the suddennesse of his death no sooner did the messenger make mention of the Ark but presently his heart died within him and so falling down backward he brake his neck and secondly how grievous it was to him to heare the Ark was taken though he was able to endure the relation of the flight and slaughter of the people yea of the death of his two sonnes yet as soon as he began the relation of the arks being taken that presently struck him into a deadly swoân As for the gate from the seat whereof he fell either it was the gate of the city or of the Tabernacle and if the last be meant very observable it is that in the place where his sonnes had so grievously sinned chap. 2.22 this heavy hand of God should fall upon him For he was an old man and heavy Both his weaknesse through age and the corpulency and unwieldnesse of his body were the cause that falling he brake his neck and therefore are they here expressed Vers 19. When she heard the tydings that the ark of God was taken and that her father in law and her husband were dead she bowed her self c. As women are wont to do when the pains of travell come upon them Vers 20. But she answered not neither did she regard it That is she made no answer to that wherewith they sought to comfort her as indeed not regarding it but rather proceeded on in expressing her sorrow by giving that name Ichabod that is Where is the glorie or there is no glorie to her sonne that was born Vers 21. The glorie is departed from Israel c God was the glorie of his people because rejecting other nations he had chosen them to be his peculiar treasure Psal 106.20 Thus they changed their glorie into the similitude of an oxe that eateth grasse Jer. 2.11 Hath a nation changed their gods which are yet no gods but my people have changed their glory for that which doth not profit and therefore she saith that the glorie was departed from Israel because they had lost the ark which was the signe of Gods presence amongst them and consequently their glorie Psal 26.8 Lord I have loved the habitation of thy house and the place where thine honour dwelleth and Psal 78.60 61. So that he forsook the Tabernacle of Shiloh the tent which he placed among men and delivered his strength into captivitie and his glorie into the enemies hands CHAP. V. Vers 2. WHen the Philistines took the ark of God they brought it into the house of Dagon and set it by Dagon This they did either in contempt of the ark presenting it as a captive before their Dagon by whose help they perswaded themselves it was that they had overcome both the Hebrews and their God or else out of a kind of reverence they bare to this God of the Hebrews whom therefore they thought good to place with Dagon in his Temple Whence also perhaps it was that they feared to offer any violence to it by opening it and taking forth those holy things that were in it Vers 3. Behold Dagon was fallen upon his face to the earth before the ark of the Lord. And hereby did the Lord discover to the Philistines what a vain idol their Dagon was and that the God of Israel was the onely true almightie God yea the more the Lord was magnified herein because he cast down this idol-god in his own temple enemies being never foyled with more glorie to the conquerour then when they are overcome in their own dominions Besides the ark being a type of Christ by whom God reveales his will unto men in the ministerie of the Gospel the fall of Dagon before the ark did notably shadow forth the ruine of idolatrie by the preaching of the Gospel God will not suffer any rivall-gods to stand cheek by jowl with him but when the Gospel comes in idolatrie shall down And they took Dagon and set him in his place again Had Dagon fallen but once being at first dashed in pieces they might have pretended that it came by some casualtie but now when upon the first fall they set it up again and no doubt used all the skill they could to fasten it this made it beyond all excuse manifest that by the mightie power of God onely it was beaten down Vers 4. And the head of Dagon and both the palms of his hands were cut off upon the threshold c. The head the seat of wisedome and the hands wherewith the strength of man is put forth were cut off to shew that there was neither knowledge nor power in this their idol-god Besides now the priests could not set up their idol again and conceal his overthrow from the people as before perhaps they did By casting the head and hands upon the threshold that those that entred might presently trample upon them the Lord shewed the basenesse of this their idol-god or that he would have this spectacle scarre them from coming any more into that Temple for that grosse idolatry whereto they had formerly given themselves As for that last clause onely the stump of Dagon was left to him in the Originall it is onely Dagon remained the ground whereof may be because the most of the idol that remained was the fishie part For Dag signifieth a fish now because this idol was so called in regard that in the nether parts it resembled a fish the hands and head being cut off it is said that onely Dagon remained see the note Judges 16.23 Vers 5. Therefore neither the priests of Dagon nor any that come into Dagons house tread on the threshold c. This they did either by way of veneration as accounting the threshold sanctified by the touch of the head and hands of their idol or rather by way of detestation as thinking that it was the falling of their idol upon the threshold that had dashed it in pieces for why else should they not as well have forborn to tread upon the pavement where the body of their idol lay however thus by the alruling Providence of God even
bring the following judgement upon them or rather that this was an extraordinary act of devotion whereto the Priests were led by reasons grounded upon this strange and extraordinary work which God had wrought and perhaps also by a speciall instinct of Gods Spirit and is not therefore to be judged of according to the rules of other ordinary burnt offerings They considered that these kine had been given up by the Philistines to the service of the Lord in bringing home the Ark and that having been employed in so sacred of service it was not fit they should be imployed to any other use or much lesse that they should be sent back to the Philistines again and therefore they resolved by this way of an extraordinary burnt-offering to yield them up to the Lord by whose all-ruling providence they were so miraculously swayed to bring back the Ark unto that place And indeed had they sinned in offering these kine for a burnt-offering why should not this be mentioned vers 19. as the cause of Gods displeasure against them as well as their looking into the Ark. Vers 15. And the Levites took down the Ark of the Lord c. That is the Priests who were of the tribe of Levi for Bethshemesh as is before noted was one of the Priests cities Josh 21.16 nor was it lawfull for the Levites to touch the Ark Num. 4.15 And when Aaron and his sonnes have made an end of covering the Sanctuarie and all the vessels of the Sanctuarie as the camp is to set forward after that the sonnes of Kohath shall come to bear it but they shall not touch any holy thing lest they die Vers 18. And the golden mice according to the number of all the cities of the Philistines belonging to the five lords both of fenced cities and of countrey villages c. That is according as all the cities and villages of the Philistines were divided into five parts and were under the command of their five great lords each of those cities before mentioned being the mother citie in each division so accordingly there were five golden mice given as was said before vers 4. and that in the name and happely at the charge not of the mother-cities onely but of all the severall circuits or provinces that belonged to them because all had been punished with that plague of mice which were sent amongst them even all the land of the Philistines unto the great stone of Abel that is mourning so called doubtlesse because of the peoples lamentation vers 19. as upon a like occasion the floore of Atad where the sonnes of Jacob with the Egyptians mourned for the death of Jacob was called Abel-mizraim Gen. 50.11 that is the mourning of the Egyptians Vers 19. And he smote the men of Bethshemesh because they had looked into the Ark of the Lord. It was not lawfull for any but the Priests no not the Levites who carried it to look upon the Ark bare and uncovered Num. 4.20 But they shall not go in to see when the holy things are covered lest they die It was therefore sufficient to render the people obnoxious to the judgement that fell upon them if we suppose that it came covered from the Philistines and they uncovered it to look upon it or that it came uncovered and they took libertie without any fear or reverence to stare and gaze upon it But yet the words seem to import that they proceeded further even to look into the Ark either merely out of curiositie or perhaps to see whether the Philistines had not put any thing into it or taken any thing out of it onely I see not how so many could offend in this kind Even he smote of the people fiftie thousand and threescore and ten men That is of them and of the people together that came flocking from all parts to see the Ark there were slain fiftie thousand and threescore and ten men It were much that there should be so many found in so little a citie as Bethshemesh was but amongst those multitudes that might come from all parts to see the Ark there might well be fiftie thousand and threescore and ten slain Vers 21. And they sent messengers to the inhabitants of Kirjath-jearim c. Pretending happely that their citie of Bethshemesh was not a place of such safetie for the Ark to be in as Kirjath-jearim was they sent to the inhabitants of Kirjath-jearim to desire them to fetch the Ark thither The Philistines say they have brought again the Ark of the Lord come ye down and fetch it up to you CHAP. VII Vers 1. ANd the men of Kirjath-jearim came and fetcht up the Ark of the Lord c. Three particulars are here related concerning this removall of the Ark. The first is that it was fetcht up from Bethshemesh by the men of Kirjath-jearim a citie in the tribe of Judah not farre from Bethshemesh called formerly Baalah and Kirjath-Baal Josh 15.9 60. and 18.14 Now this being none of the cities of the Priests who onely might touch the Ark though it be said that the men of Kirjath-jearim fetcht up the Ark yet thereby is meant onely that they came up to have it carried to their citie and attended it when it was removed for they were doubtlesse priests either of Bethshemesh or of some other place that carried the Ark. Notwithstanding the men of Bethshemesh were smitten for looking into the Ark chap. 6.19 yet the men of Kirjath-jearim did not oppose the removing of it to their citie but themselves fetched it thither no doubt with much joy and that because they knew that it was not the presence of the Ark amongst the men of Bethshemesh but their unreverend carriage of themselves in gazing upon the Ark or looking into it that was the cause of their miserie The second thing related is that they brought the Ark into the house of Abinadab in the hill It is likely that Abinadab was a man of singular holinesse and perhaps as some hold a Levite too but yet the reason which the text implies why his house was chosen for the keeping of this sacred treasure is this that it was in the hill to wit first because high places were in these times in great request and judged fittest for holy employments and secondly because it might be a place of strength and so of safetie for the Ark to be kept in whence it was that the Ark was kept there till Davids time when it was fetched away from thence 1. Chron. 13.6 7. And David went up and all Israel to Baalah that is to Kirjath-jearim which belonged to Judah to bring up thence the Ark of God the Lord. And they carried the Ark of God in a new cart out of the house of Abinadab Indeed in 2. Sam. 6.3 it is said that the Ark was brought out of the house of Abinadab that was in Gibeah but by Gibeah there is meant the hill as it is translated there in the margin of our Bibles
instinct especially in these times when it is very questionable whether they were bound to that Law Deut. 12.15 to wit because the Tabernacle and the Ark were now in severall places and so a long time continued CHAP. VIII Vers 1. ANd it came to passe when Samuel was old that he made his sonnes judges over Israel To wit as his deputies and substitutes being through age unable to go through the land to judge the people as formerly he had done he appointed his sonnes to judge the people in some part of the land in his stead and that happely not without Gods permission and consent Vers 2. Now the name of his first-born was Joel Who was also called Vashni 1 Chron. 6.28 They were judges in Beersheba Though they exercised authority and power of Judges over all the people at least in those parts and went happely in their circuits as their father had done yet there they dwelt as their father did in Ramah and there most an end they judged the people and that it may be purposely either because that town was in the utmost southpart of the land the furthest off from Ramah from whence it was most trouble for the people to come to Samuel in Ramah or because it bordered close upon the land of the Philistines over whom they might the better keep a vigilant eye Vers 3. And his sonnes walked not in his wayes but turned aside after lucre Not onely the singular piety of Samuel but also the experience he had of Gods severity against Eli for his indulgence to his children may well induce us to think that he did what he could to train up his sonnes in the wayes of righteousnesse nor can we indeed think that he would have entrusted them with the subordinate power of governing the people under him had they not to that time behaved themselves well and given hope of managing the trust well that was committed to them but being advanced to these places of dignity and power it seems they soon degenerated and proved the occasion of much mischief to the commonwealth Vers 5. Behold thou art old and thy sonnes walk not in thy wayes now make us a King c. They expressely pretend onely Samuels age and his sonnes wickednesse as the reasons why they desired a King but there were other things that did chiefly move them in this attempt to wit first their fear of the great preparations which they perceived Nahash the king of the children of Ammon made against them whereupon as men not having any confidence in Gods protection they fly to other devices and piâch upon this of making them a king 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 and secondly an ambitious affectation of being like other nations by turning their government into an absolute Monarchy which is implyed in their last words Now make us a king to judge us like all the nations But though they were resolved to have a king yet they referre the choice of him that should reigne over them to the Lord for they came to Samuel as a Prophet that might enquire in this businesse of God and that no doubt as pretending respect to that which was written in their Law Deut. 17.14 15. When thââ art come unto the land which the Lord thy God giveth thee and shalt possesse it and shalt dwell therein and shalt say I will set a king over me like as all the nations that are about me Thou shalt in any wise set him king over thee whom the Lord thy God shall choose Vers 6. But the thing displeased Samuel c. It could not but greive him that the people of whom he had deserved so well should thus unthankfully shake off his government but the cheif thing that troubled him was because he knew their desire was sinfull and would be displeasing to God and therefore that clause is added that Samuel prayed unto the Lord that is he prayed him to forgive this their sinne to help in this danger and to direct him what course he should take with them Vers 7. And the Lord said unto Samuel Hearken unto the voice of the people in all that they say unto thee Thus God yields to their desire but in his anger Hosea 13.11 For they have not rejected thee but they have rejected me that I should not reigne over them That is For they have rejected me rather then thee we have the like phrase in many places of Scripture as Matth. 10.20 For it is not ye that speak but the spirit of your father which speaketh in you It is the spirit of your father rather then you that speaks Hos 6.6 For I desired mercie and not sacrifice that is mercie rather then sacrifice Acts 5.4 Thou hast not lied unto men but unto God that is unto God rather then men And this God saith first because they cast off that government which God had established amongst them for though God had a purpose to erect a regall throne amongst them and to give them Kings out of whose seed the Messiah should come and now made use of their inordinate desire to accomplish his own purpose as usually he doth turn the evil actions of men to a good end yea though he had partly made known this to his people Gen. 17.6 And I will make thee exceeding fruitfull and I will make nations of thee and kings shall come out of thee and 49.10 The sceptre shall not depart from Judah nor a law-giver from between his feet untill Shiloh come Deut. 17.18 And it shall be when he sitteth upon the throne of his kingdome that he shall write him a copie of this law in a book yet they should have waited Gods leisure neither was it therefore lawfull to make an innovation in the government without any direction from the Lord especially in such a sinfull manner out of a distrustfull fear and proud affectation to be therein like all other nations as is noted before upon Deut. 17.14 secondly because though God do govern by kings also Prov. 8.15 16. By me Kings reigne and Princes decree justice By me Princes rule and Nobles even all the Judges of the earth yet his government was more immediate which he now exercised over them by Judges both because they were extraordinarily raised up of God and because they had not that absolute power which kings usually have but judge them chiefly by making known to them the will of God and to that end did often enquire of the Lord in difficult cases see Judg. 8.23 And thus the Lord shews Samuel first the grievousnesse of their sinne and that this moved him in his displeasure to yield them their desire and secondly he sought to prevent the wonder and indignation of Samuel for why they dealt no otherwise with him then with the Lord himself as Christ saith to his disciples Matt. 10.24 â5 The disciple
the Princes and all the mighty men of valour even ten thousand captives and all the craftsmen and smiths and Jer. 24.1 Nebuchad-rezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim king of Judah and the Princes of Judah with the carpenters and smiths from Jerusalem had brought them to Babylon Now it is probable that the Philistines disarmed the Israelites in those dayes when the Ark was taken and that ever since that time they had used this policy of keeping them from having any smith in Israel for first after that solemn repentance of the Israelites in the dayes of Samuel chap. 7.3 4. we reade not of any memorable victory which the Philistines obtained against the Israelites but rather the contrary chap. 7.13 14. So the Philistines were subdued and they came no more into the coast of Israel and the hand of the Lord was against the Philistines all the dayes of Samuel And the cities which the Philistines had taken from Israel were restored to Israel from Ekron even unto Gath and the coast thereof did Israel deliver out of the hands of the Philistines and secondly though the Israelites prevailed often against the Philistines yet all this time they might have few other weapons but such as in ancient times they most used to wit clubs and bows and slings c. The chief victory they got was we see miraculous not gotten with sword or speare but with thunder from heaven 1. Sam. 7.10 and thirdly these craftsmen being once rooted out in a short peace under Samuel they could not easily be replanted again the Philistines especially keeping garrisons still for this purpose in their land Vers 20. But all the Israelites went down to the Philistines to sharpen every man his share and his coulter c. That is either into the land of the Philistines or rather to the garrisons of the Philistines that were in the land of Israel where it seems they kept smiths for this purpose Vers 22. There was neither sword nor speare found in the hand of any of the people that were with Saul and Jonathan But how then a little before this did Jonathan smite the garrison of the Philistines in Geba vers 3. I answer first they might have clubs and bows and slings and these were the most usuall weapons in those times see 1. Chron. 12.1 2. Now these are they that came to David to Ziklag while he kept himself close because of Saul the sonne of Kish and they were among the mighty men helpers of the warre They were armed with bows and could use both the right hand and the left in hurling stones and shooting arrows out of a bow Judg. 20.16 Among all this people there were seven hundred chosen men left-handed every one could sling stones at an hair breath and not misse secondly some iron arms they might hide and keep secret from the Philistines and thirdly those happely that were better armed of the three thousand mentioned vers 2. were those that fled from Saul and the six hundred that stayed with him were of the people that were come up to him unfurnished of such arms for it is very improbable which some say that those that ranne not away from Saul but followed him trembling as it is said vers 7. did in their fear cast away their arms or leave them in the camp behind them Vers 23. And the garrison of the Philistines went out to the passage of Michâash That is the body of the Philistines army remaining in the plain adjoyning there went out a company and took a passage near to them which was a place of advantage and kept it against the Israelites CHAP. XIV Vers 1. JOnathan the sonne of Saul said unto the young man that bare his armour Come and let us go over to the Philistines garrison This Jonathan propounded by a speciall instinct of Gods spirit for otherwise it would have been a tempting of God that having one man alone with him his armour-bearer that is his squire as we use to call them he should set upon a whole garrison of the Philistines and hence it was that he told not his father to wit lest out of fear he should disswade or hinder him Vers 2. And Saul tarried in the uttermost part of Gibeah under a pomegranâe tree which is in Migron This is the name of some field or plain near unto Gibeah mentioned Esa 10.28 He is come to Ajah he is passed to Migron at Michmash he hath laid out his carriages where Saul with his company lay now within their trenches and fortifications in regard whereof also it is likely the Philistines sent out those three spoyling bands to waste the countrey chap. 13.17 to see if by this means they could draw Saul out of his fastnesses and that the Philistines flouted Jonathan with this vers 11. Behold the Hebrews come forth out of the holes where they had hid themselves Vers 3. And Ahiah the sonne of Ahitub Ichabodi brother c. That is he also was with Saul in Migron and it seems because of the straits the people were in he was come to bring the Ark thither for the peoples encouragement as they had been wont formerly to do in the like case for in the 18. verse it is expressely said that the Ark was there It is evident that Ahimelech who gave the shewbread and Goliahs sword to David when he fled from Saul and who was thereupon slain by Sauls command was the sonne of Ahitub chap. 22.9 and it is generally held that he was then high-priest either therefore this Ahiah was the elder sonne of Ahitub and when he was dead then Ahimelech his brother succeeded him in the high-preisthood or else this Ahiah who was come with the Ark and the ephod to Saul was the same that is there called Ahimelech which indeed most Interpreters do hold After the death of Eli his sonne Phinehas being before slain in the battell Ahitub his grandchild the sonne of Phinehas succeeded him in the preisthood who it seems long enjoyed not that dignity but dyed for God had threatned Eli that his children should die in the flower of their age chap. 2.23 and so Ahiah his sonne was now high-preist in his room Vers 4. And between the passages by which Jonathan sought to go over unto the Philistines garrison c. The discription of this place through or over which Jonathan and his armour-bearer were to go that they might come to the garrison of the Philistines is doubtlesse here inserted purposely to shew how hard an adventure it was that they undertook but so exceeding intricate and obscure it is that it is very hard to conceive thereby how these rocks and passages lay which may be the reason that the most Expositours do not so much as undertake to explain the many difficulties that are in the Text and indeed all that can be said herein I conceive is this It is evident that Michmash where the Philistines camp was
which he built himself or else because those altars were onely set up for present use and then demolished again but this was the first which he built for a standing continuing altar which then is noted because it was directly against the law of God as we may see in the notes Exod. 20.24 Vers 36. Then said the Priests Let us draw near hither unto God That is let us enquire of God before the Ark because the prosecuting of the enemies by night which Saul had motioned to the people was an act of some danger and the people were very forward to do what he advised therefore the Priest interposed himself and wished them by all means to enquire first of the Lord and this perhaps he did the rather because he saw what ill effects had followed upon Sauls neglecting to do this before ver 19. to wit that Saul by a rash and unadvised oath had weakened the hands of the people in the pursuance of their victory and had been withall the occasion of a grievous sinne amongst the people which was their eating of the spoil with the bloud vers 32. Vers 37. But he answered him not that day When Saul had enquired of the Lord by the judgement of Urim and Thummim the Lord answered him not but whence was this doubtlesse the Lords displeasure was against Saul not against Jonathan who though he had done what his father had forbidden and that with an oath that whosoever should offend therein should be accursed and so put to death yet he did it ignorantly not knowing that his father had made such a vow and was compelled too by necessity being ready to faint when he reached out his rod and so by tasting a little honey refreshed himself yet it is evident too that the Lords refusing to answer Saul tended to this that it might be discovered that Jonathan had transgressed the command and vow of his father but why not so much to discover Jonathan to be the party with whom the Lord was offended as first to discover to Saul his hypocrisie and the rashnesse of his unadvised oath who had hereby hindred the victory caused the people to sinne and now brought his own sonne under the danger of being accursed and put to death and secondly to shew the religious respect that was due to an oath Vers 38. And Saul said Draw ye near hither all the chief of the people and know and see wherein this sinne hath been this day Saul concluded that God was offended when he had enquired of him by the Priest and he would not answer him and therefore presently commanded all the chief of the people that is all the heads of the Tribes and families to draw near unto him to wit that by drawing lots it might be discovered who it was that had sinned and offended God amongst them for though himself had sinned in that rash and unadvised oath that he took ver 24. and and that he knew the people had sinned grievously in eating with the bloud vers 32. yet like a true hypocrite he never minded these things but concluded that the breach of his vow and command must needs be the great offence which caused the Lord to be silent and therefore for the finding out of this he would have them draw lots Vers 43. I did but tast a little honey with the end of the rod that was in mine hand and lo I must die As if he had said That which I did was a very small offence if any especially considering that I knew not of the oath and yet it seems I must die for it Vers 44. And Saul answered God do so and more also See the note Ruth 1.17 Vers 45. As the Lord liveth there shall not one hair of his head fall to the ground for he hath wrought with God this day That is through Gods blessing and assistance he hath been the means of procuring a most glorious victory to the children of Israel Vers 47. So Saul took the kingdome over Israel and fought against all his enemies c. That is being confirmed in his kingdome by this glorious victory over the Philistines he again undertook the managing and administration of it or else this may be spoken with reference to that which went before to wit that thus as we have heard he took upon him the kingdome being chosen thereto of God and in defence of the people fought against all their enemies Vers 49. Now the sonnes of Saul were Jonathan and Ishui c. This Ishui is also called Abinadab chap. 31.2 and 1. Chron. 8.33 and 10.2 Ishbosheth who is also called Eshbaal 1. Chron. 8.33 is not here mentioned though now above twenty years old 2. Sam. 2.10 happely because he survived his father and those onely are here mentioned that died with him chap. 31.2 As for his sonnes which he had by Rizpah 2. Sam. 21.8 they are not here named because she was not his wife but his concubine CHAP. XV. Vers 1. SAmuel also said unto Saul The Lord sent me to anoint thee to be king over his people over Israel That is the Lord gave me commission to anoint thee king for Samuel went not to Saul but Saul came to Samuel and this Samuel premised before he gave him the following charge from the Lord that he should go and destroy the Amalekites that the remembrance of this honour whereto God had exalted him might make him the more carefull exactly to do what God had enjoyned him Now therefore hearken thou unto the voyce of the words of the Lord. In this word now Samuel covertly puts him in mind of his former transgression chap. 13.8.9 As if he had said though thou didst formerly neglect to do what the Lord enjoyned thee yet now remember what God hath done for thee and be sure strictly to observe this which God hath given thee in charge Vers 2. I remember that which Amalek did to Israel how he laid wait for him in the way when he came up from Egypt Three severall times God had foretold that he would destroy the Amalekites and that for the violence which they offered to the Israelites to wit Exod. 17.14 Numb 24.20 and Deut. 25.19 And now Saul is sent to execute that vengeance upon them which the Lord had so long time since at severall times threatned for though the present king and people of Amalek had been cruell and bloudy adversaries to the people of God as Samuels speech to Agag seems to imply vers 33. As thy sword hath made women childlesse so shall thy mother be childlesse among women and so had deserved to be destroyed for their own sinnes yet because the Lord would have his people know that he had not forgot that former injurie of their Ancestours towards his people though it were now above foure hundred years since but intended now principally to be avenged on them for that in the commission that he sent now to Saul for the destroying of the Amalekites he
would not lie nor repent as being almighty and therefore able to do whatever he pleased in despite of all that Saul should do against David the kingdome should be taken from him and given to David And thirdly It might be to answer an objection that might arise in Sauls mind Saul might think that surely the Lord would not indeed take away the kingdome from him because the Lord himself had said that he should save Israel out of the hands of the Philistines chap. 9.16 To beat him from this refuge Samuel puts him in mind that God was the strength of his people and so could save and deliver them and yet make good his word in removing him from being king Vers 30. Then he said I have sinned See the note vers 24. Vers 31. So Samuel turned again after Saul c. Though he had formerly refused to go with Saul to wit at that time and that upon this ground that he might not seem to allow of Sauls sinne yet now upon another ground he yields to go to wit that the people might not take any occasion of not yielding to Saul that honour which was yet due to him as the anointed of the Lord the rather because he intended to take away the offence of seeming to allow Sauls sinne by executing Gods sentence upon Agag whom Saul had spared Vers 32. And Agag came unto him delicately That is in the attire and with the gesture and gate of a king as one that thought not of death but onely took care that both his apparell and every thing else about him yea his deportment and carriage of himself should be Prince-like and such as beseemed the dignity of his person though now a captive Because he was brought not to Saul the king that had taken him prisoner but to Samuel an aged prophet this it may be made him so confident that now the danger of death was over now thinks he with himself Surely the bitternesse of death is past Vers 33. And Samuel hewed Agag in pieces before the Lord in Gilgal Whether Samuel did this by himself or by others he did it doubtlesse by the speciall instinct of Gods spirit Vers 35. And Samuel came to see Saul no more untill the day of his death That is he never went after this to visit him as formerly to give him instruction and direction in his affairs For that Samuel did before his death see Saul after this is evident chap. 19.24 And he stript off his clothes also and prophesied before Samuel in like manner c. CHAP. XVI Vers 1. ANd the Lord said unto Samuel How long wilt thou mourn for Saul seeing I have rejected him from reigning over Israel That it was a sinne in Samuel to mourn for Saul when God had rejected him from being king we cannot say for it is a work of charity well-pleasing to God to mourn for wicked men that lie under Gods wrath and yet mourn not for themselves especially in Gods Prophets and Messengers whose duty it is to interpose themselves when God is angry with his people by their prayers and tears to sue for mercy for them And therefore we see the Lord complains of these prophets Ezek. 13.5 that had not gone up into the gaps neither made up the hedge for the house of Israel to stand in the battell in the day of the Lord. And besides Samuel might well fear that if Saul were cut off a great deal of trouble and confusion might happen amongst the people In which case he had just cause to mourn in their behalf And why then did the Lord expostulate with Samuel How long wilt thou mourn for Saul c. Surely to make known to Samuel that all his mourning for Saul was in vain partly because he continued still obstinate and impenitent and partly because God had absolutely rejected him from being king In which case though Samuel might bewail Sauls condition for all mourning for that which we know God hath decreed is not unlawfull when we loose deare friends we know it is Gods will and yet may mourn for their death yet he might not bewail it so as might imply an unwillingnesse to submit to the will of God and therefore we see it is not for his mourning but for his mourning so long that God expostulates with him How long wilt thou mourn for Saul seeing I have rejected him from being king Fill thine horn with oyl and go I will send thee to Jesse the Bethlehemite for I have provided me a king among his sonnes Though the Lord intended not that Saul should be presently deposed from being king and therefore David after he was anointed did alwayes acknowledge Saul to be his Lord and Sovereigne chap. 24.6 The Lord forbid that I should do this thing unto my Master the Lords anointed to stretch forth mine hand against him seeing he is the anointed of the Lord yet he would have him anointed before-hand that was to succeed Saul 1. For the comfort of Samuel and others that knew the Lord had forsaken and cast off Saul who by this might be assured that for all this God intended not to cast off the care of his people 2. That David being anointed when he was in the eye of reason so unlikely to come to the Crown it might be the more evident when it came to passe that it was of God 3. That hereby David might be supported in his many following troubles And 4. That the same hand that had anointed Saul might testifie Gods rejecting Sauls posterity by anointing one of another family to succeed him in the throne for Samuel drawing now to his end had therefore this businesse now imposed upon him and was sent to Jesse the Bethlehemite who was the sonne of Obed and grandchild of Boaz and Ruth the Lord making known to him that one of his sonnes was to be anointed king The expression the Lord useth in making this known to Samuel is very observable because it implies that the king that was now to be anointed was in a peculiar manner the Lords king for saith he I have provided me a king among his sonnes Saul was chosen by the Lord to be the king of Israel but it was upon the importunity of the people who would needs have it so and could not be beaten off from it so that Saul was the peoples king rather then Gods given them because of the peoples preposterous and unruly desires and therefore his government being abortive continued not nor thrived well for the best things whilest it did continue but how when David was anointed king there was no such matter but he was merely chosen of God there was no body desired or spake the least word for the erecting of his government yea even Samuel himself by his desire after Saul and mourning for him did unwittingly what he could to oppose the advancing of David onely God did then of his own freewill when no body thought any thing of it send Samuel
him against David what would they have done for Jonathan so brave and hopefull a Prince had he out-lived his father As for Abinadab here named he is also called Ishui chap. 14.4 and Ishbosheth Sauls fourth sonne it seems was left at home perhaps to take care of the government of the kingdome in Sauls absence for God intended by him further to try the faith and patience of David Vers 3. And the battel went sore against Saul and the archers hit him c. Saul therefore fell not at the first onset but for his greater terrour and sorer punishment first he saw the army routed and his sons together with many of the people slain then at last he was wounded and pursued so closely that there was no hope of escape Vers 4. Draw out thy sword thrust me through therewith lest these uncircumcised come and thrust me through Thus at the very houre of his death yea when he was ready to lay violent hands upon himself Saul could despise the Philistines and speak reprochfully of them and that because they were uncircumcised and consequently none of Gods peculiar people as he was whereas being such a wicked wretch his condition was the worse because he was circumcised and one of Gods peculiar people No Philistine could be so bad as he in this regard Vers 4. Therefore Saul took a sword and fell upon it And thus with the sword he had drawn against David he slew himself the Lord in his just judgement giving him over to this desperate impatience whereupon it is said that the Lord slew him 1. Chron. 10.14 and enquired not of the Lord therefore he slew him c. Vers 6. So Saul died and his three sonnes and his armour-bearer and all his men c. That is not all his souldiers for many of them fled and escaped but all his houshold servants and those perhaps too that were the guard of his body Vers 7. They forsook the cities and fled and the Philistines came and dwelt in them That is some of the men of Israel the inhabitants of some cities on the other side of the valley to wit the valley where this battel was fought and on the other side of Jordan fled out of their cities upon this defeat and so the Philistines came and dwelt in their room Whereby I conceive is meant that at the present they did pursue their victory for a time and pursuing it took those weaker towns out of which the inhabitants were fled for fear and then left garrisons in them for it is not likely that presently they removed colonies of the Philistines to dwell there Vers 9. And they cut off his head and stript off his armour As David had done to Goliath chap. 17.54 and 21.9 Vers 10. And they fastened his body to the wall of Bethshan His head they put in the temple of Dagon 1. Chron. 10.10 but his body and the bodies of his sonnes also vers 12. they fastened to the wall of Bethshan that is to a wall in the street of Bethshan 2. Sam. 21.12 a town that belonged to the lot of Manasseh though not yet recovered from the Philistines called also Bethshean Judg. 1.27 Vers 11. And when the inhabitants of Jabesh-Gilead heard of that which the Philistines had done to Saul c. As being thankfully mindfull of that which Saul had done for them 1. Sam. 11. when he came and helped them against the king of the Ammonites that had besieged their citie and besides no doubt the Lord intended a little hereby to revive the dead hearts of the poore distressed Israelites Vers 12. And took the body of Saul and the bodies of his sonnes from the wall of Bethshan and came to Jabesh and burnt them there This was not the ordinary use of the Israelites and therefore two reasons are given for this by Expositours 1. That it was because the flesh was now corrupt and putrified 2. Lest the Philistines should again get their bodies into their power Vers 13. And they took their bones and buried them under a tree at Jabesh and fasted seven dayes The flesh being burnt from off their bones they gathered up their bones which would not be so soon burnt as the flesh was and buried them solemnly in Jabesh and there they continued till toward the end of Davids reigne when he took up their bones and buried them in the sepulchre of Kish the father of Saul 2. Sam. 21.12 c. As for their fasting seven dayes to wit till the evening of each day when they had thus buried the bones of Saul and his sonnes that was done doubtlesse not onely by way of bewayling the death of Saul and his sonnes but also especially that they might seek unto God in the behalf of the whole land and people of God who were now in a sad condition by reason of this great defeat which the Philistines had given them Nor is it necessary that we should think that they did neither eat nor drink all these seven dayes some masters of Physick have concluded that it must needs be mortall to be without all nourishment for seven daies together rather we may think that they afflicted themselves with fasting for seven dayes together onely taking still at night some small refreshing and yet indeed in those east countreys they will far longer endure fasting then we can do in theâ paâ ANNOTATIONS Upon the second book of SAMUEL Otherwise called The second book of KINGS CHAP. I. NOw it came to passe after the death of Saul when David was returned from the slaughter of the Amalekites c. This book containeth the history of Davids reigne who was chosen of God to succeed Saul in the kingdome yet because hereby is shown the accomplishment of Samuels prophecy concerning the kingdom of David therefore it is called The second book of Samuel And the first thing here related is how the tidings of the death of Saul and his sonnes were first brought unto David whilest he was yet in Ziklag David was lately returned thither from the slaughter of the Amalekites and had been preparing and sending away presents to his friends in Judah of the spoil he had taken from them when behold on a sudden their great joy was damped with the sad tidings of the overthrow of Gods people the death of Saul and his sonnes even Jonathan amongst the rest the dearly beloved friend of David And thus though a way was opened for David to come to the crown yet it was by a sad calamitie that must needs allay his comfort therein with a great deal of sorrow Vers 2. A man came out of the camp with his clothes rent and earth upon his head See the notes Gen. 37.29 and Josh 7.6 Vers 4. And David said unto him How went the matter I pray thee tell me This eagernesse of David to know what had passed betwixt the armies of the Israelites and the Philistines that had invaded their land discovered plainly how solicitous he
or else to imply the same concerning the rest before named and that he had these children in Hebron by his wives besides those which he had by his concubines 1. Chron. 3.9 Vers 7. And Ishbosheth said to Abner Wherefore hast thou gone in unto my fathers concubine It is not expressed that Abner had lien with Rispah his fathers concubine but onely that Ishbosheth charged him with it and therefore we cannot say whether it were so indeed or whether Ishbosheth out of some groundlesse jealousie or false report did onely suspect it was so But however most probable it is that Ishbosheths discontent was not onely because he took it to be a dishonour to his father that his servant should lie with his concubine but also especially because he apprehended it was out of some close and secret affectation of the kingdome It seems that the taking of the deceased kings wives or concubines was in these times esteemed dangerous for the raising of the spirits of those that did it to seek the crown and that therefore it was judged fit that the succeeding king should take all the wives and concubines of his predecessour the deceased king into his power whence was that which the Lord by the Prophet Nathan said to David chap. 12.8 I gave thee thy masters house and thy masters wives into thy bosome c. and therefore as Solomon conceived of Adonijahs desiring Abishag for his wife who was Davids concubine to wit that he did it out of an ambitious affectation of the kingdome 1. Kings 2.22 So did Ishbosheth conceive of Abners going in to Rispah Sauls concubine namely that he had therein some plot by degrees to thrust him out and to wind in himself to be king in his room and therefore charged him so sharply with it Vers 8. Am I a dogs head which against Judah do shew kindnesse this day unto the house of Saul c. By this answer of Abners to Ishbosheth we cannot conclude neither whether he were guilty or no of that which Ishbosheth had charged him with for the meaning of these words may be either that he thought himself greatly wronged that Ishbosheth should suspect him for or accuse him of such a foul fact as this of committing whoredome with his fathers concubine or else that he took it in high disdain that Ishbosheth should esteem so meanly and basely of him as to make such a matter of it and to take it to be so great a disparagement and dishonour both to him and to his father that he should go in to one of his fathers concubines But yet I conceive it more probable that the last of these was Abners meaning First because that phrase Am I a dogs head doth rather import the worthlesnesse of his person then his lustfulnesse in that fact he was charged with as some would have it for so we see the like phrase is used elsewhere as 1. Sam. 24.14 After whom dost thou pursue saith David to Saul after a dead dog after a flea c. 2. Sam. 9.8 What is thy servant that thou shouldest look upon such a dead dog as I am saith Mephibosheth to David and secondly because that which Abner here alledgeth concerning his siding with him against the house of Judah must needs be alledged to shew how little cause he had so to vilifie him by whose means he was made king and had been hitherto supported in his kingdome and in whose power it was if he pleased to deliver him up into the hands of David So that it seems by this answer of Abners that he did purposely wave the making any reply to the fact he was charged with either by denying or justifying of it and onely quarrelled that Ishbosheth should think so meanly of him as to take it for such a disgrace to his family whether it were true or false that he should lie with one of his fathers concubines Am I saith he a dogs head that thou chargest me to day with a fault concerning this woman Vers 11. And he could not answer Abner a word again because he feared him From this which is here said of Ishbosheth some Expositours conclude that he was a poore and low-spirited man and the rather because they observe too that he alone of all the sonnes of Saul went not forth to warre against the Philistines when Saul and his sonnes were slain But indeed considering what exceeding power these men had amongst the people that commanded in chief over the Militia it is no wonder that he should be so daunted when Abner in a rage answered him so insolently and threatned him openly with revolting to David Nor could it be concluded from hence alone that he was a man of no great metall and courage for even David himself upon the same ground was overmuch awed with Joabs power and durst not do to him what otherwise he would have done vers 39. I am this day weak though anointed king and these men the sonnes of Zeruiah be too hard for me Vers 12. And Abner sent messengers to David on his behalf saying Whose is the land c. This clause in Abners message to David Whose is the land might be meant two severall wayes to wit either to intimate that he had the land of Israel in his power and could as he pleased either settle it upon the house of Saul or remove it to David or else to imply that he did now acknowledge that the land did indeed belong to David whom God by Samuel had anointed to be king over Israel and that therefore he was now willing to transferre the kingdome to him onely he desired that he would first assure him that he would pardon all that was past and upon good conditions make a league with him And thus he pretended to come in to David merely because the land was his and the kingdome his by Gods appointment when indeed he did it merely to be revenged on Ishbosheth and to procure peace and perhaps advancement too for himself even as many men in these dayes of the Gospel come unto Christ pretending they do it for the truths sake when indeed they seek themselves onely in some carnall respects as Abner did Vers 13. Thou shalt not see my face except thou bring Michal Sauls daughter when thou comest to see my face Though she had lived many years with another husband yet Davids earnestnesse to have her restored to him and that with a purpose to have her live with him again as his wife as she did needs not seem strange to us if we consider first that she was his first wife and had been faithfull to him in preserving his life 1. Sam. 19.11 12. and had been forced by her father to marry this man when David was fled 1. Sam. 25.44 secondly that David could no way better shew his love to her then by rescuing her from the sinne and infamy of living in adultery with another man thirdly that it might be in policy a matter
Christs government to wit because God the father appointed him to be our king according to that Psal 2.6 I have set my king upon my holy hill of Sion and in that David rejected not these Israelites that so long opposed the government which they knew God had appointed there is an intimation of comfort for those that being convinced of the truth of the Gospel do yet stand out a long time against knowledge to wit that if at last yet they repent and come in Christ will not reject them Vers 3. And king David made a league with them in Hebron before the Lord. To wit concerning the government they binding themselves to obey him as their king and he binding himself to forget all that was past and to govern them like a good king according to the Law and because this was done with invocation of God as a witnesse of their league therefore it is said that this league was made before the Lord. And they anointed David king over Israel This was the third time that David was anointed king and so was Christ three times by an audible voice from heaven declared to be the Sonne of God and the promised Messiah First at his baptisme Matth. 3.16 17. And Jesus when he was baptized went straightway out of the waters And lo the heavens were opened unto him and he saw the Spirit of God descending like a dove and lighting upon him And lo a voice from heaven saying This is my beloved Sonne in whom I am well pleased Secondly at his transfiguration Matth 17.5 While he yet spake behold a bright cloud overshadowed them and behold a voice out of the cloud which said This is my beloved Sonne in whom I am well pleased Heare ye him And thirdly a little before his death whilest he was teaching the people John 12.28 when Christ had said Father glorifie thy name then came there a voice from heaven saying I have glorified it and will glorifie it again Vers 4. David was thirty years old when he began to reigne At the same age was Christ also inaugurated as it were into the office of the Mediatour Luke 3.22 23. Vers 6. And the king and his men went to Jerusalem unto the Jebusites the inhabitants of the land c. Jerusalem stood in the very confines of Judah and Benjamin so that part of it which stood on the hill Salem was in Judahs lot and part of it yea the greatest part of it which stood in mount Sion was in Benjamins the men of Judah took that part of it which belonged to them and smote it with the edge of the sword Judg. 1.8 But the children of Benjamin could not drive out the Jebusites out of their portion Judg. 1.21 no not when they had the help of their brethren the men of Judah as may be gathered by that whith is written Josh 15.63 As for the Jebusites the inhabitants of Jerusalem the children of Judah could not drive them out but the Jebusites dwell with the children of Judah at Jerusalem unto this day And therefore we reade that afterward it was a city of strangers when the Levite and his concubine went that way Judg. 19.10 11 12. yea so it continued till this time when David intending not without the instinct of the spirit of God to make Jerusalem the chief seat of his kingdome and having now the advantage of a mighty assembly of the men of warre of Israel that were come up armed to Hebron to make him king took this opportunity and led them forth against Jerusalem resolving that the wresting this out of the Jebusites hands should be his first enterprise Except thou take away the blind and the lame thou shalt not come in hither c. There are many severall expositions of this passage concerning the Jebusites scoffing at David when he came to besiege them But two expositions there are which are both very probable The first which indeed most Expositours follow is this That being over-confident in the strength of the place they in a flouting manner answered David when he required them to yield up the fort that except he could take from them the blind and the lame amongst the inhabitants he should not come in thither implying that though they should man their walls onely with the blind and the lame of the people even they should be able to defend that place against him and all the forces he could make And indeed it seems to have been a place of exceeding great strength because they had held it ever since Joshua entred the land that is almost foure hundred years and yet it was even in the heart of their countrey The second Exposition is That they spake this of their gods in whom they were never a whit the lesse confident because the Israelites despised them except thou take away the blind and the lame thou shalt not come in hither that is even those gods of ours which you in contempt call blind and lame gods shall easily defend us against all thy forces and will in that be found to be neither lame nor blind And indeed this exposition seems best to agree with the following passages in the 8. verse And David said on that day Whosoever getteth up to the gutter and smiteth the Jebusites and the lame and the blind that are hated of Davids soul he shall be chief captain Wherefore they say The lame and the blind shall not enter into the house Nor need it seem strange that they call their own gods blind and lame for this they might do purposely to let the Israelites see how little they were discouraged by these reproches which the Israelites cast upon their idol-gods from putting their trust in them as being most confident of their aid and assistance Vers 7. Neverthelesse David took the strong hold of Sion the same is the city of David For David having proclaimed that whosoever should first scale the walls and so get up to the gutter as it is expressed in the next verse and enter the fort he should be chief captain that is the Generall of his forces Joab the rather happely that he might recover Davids favour whom he had highly offended by killing Abner did hereupon first scale the walls and so was made the Lord General of the kings forces as it is more fully expressed 1. Chron. 11.6 and this was that strong hold of Sion which because it was taken by him was afterward called the city of David Vers 8. Whosoever getteth up to the gutter and smiteth the Jebusites and the lame and the blind that are hated of Davids soul c. That is the blind and the lame Jebusites wherewith they had or pretended they could manne their walls and that it should be sufficient for the defence of the place which are here said to be hated of Davids soul because of that bitter taunt wherewith he had been flouted concerning them and herein David gives his souldiers to understand that if they took the fort
God should plead against us with his great power as Job speaks chap. 23.6 it would soon grind us to powder but his purpose in smiting his children is onely to amend and not to destroy and therefore he doth it with great moderation and pitie Vers 15. But my mercy shall not depart away from him c. That is I will not cast him off from being king as I did Saul It is not that mercy which is the portion of Gods redeemed ones of which the Lord saith here that it should not depart away from Solomon as he took it from Saul for Saul never had any share in this mercy and where God affords this mercy he never takes it away But the mercy here spoken of is onely that of continuing the kingdome to him this mercy the Lord saith should not depart from Solomon he would not utterly cast him off from being king as David had seen Saul cast off whence is that last clause whom I put away before thee Vers 16. And thine house and thy kingdome shall be established for ever before thee c. These words before thee are added because his kingdome should be established in him unto the day of his death and should whilest he yet lived be settled upon his sonne and so should continue in his posterity they seeing and enjoying it till the coming of Christ in whom it should be established for ever Vers 17. According to all these words and according to all this vision so did Nathan speak unto David And herein did Nathan approve his integrity and fidelity he was not ashamed at Gods command to unsay and recant what he had formerly said and to contradict the counsel which himself had given to David ver 3. And Nathan said to the king Go do all that is in thine heart for the Lord is with thee Vers 18. Then went king David in and sat before the Lord c. That is he went into the tent where the ark was and continued there before the Lord for the Hebrew word here used signifies as properly and usually to remain and abide in a place or at a thing as to sit as Gen. 27.44 Lev. 14.8 1. Sam. 1.22 and 20.19 I deny not but that perhaps David might in these his private soliloquies even sitting as elsewhere walking and lying in his bed powre forth his soul unto the Lord in prayer as Moses prayed sitting Exod. 17.12 But Moses hands were heavy and they took a stone and put under him and he sat thereon and Elijah 1. Kings 19.4 But he himself went a dayes journey into the wildernesse and came and sat down under a juniper tree and he requested for himself that he might die and said It is enough now O Lord take away my life But the more probable opinion is either that by this word sat is meant tarried before the Lord or else that he at first sat down in the tabernacle and meditated of Gods goodnesse and mercy to him and afterwards addressed himself to pray unto the Lord that kneeling as the greatest of Gods servants were wont to do Psal 95.6 O come let us worship and bow down let us kneel before the Lord our maker 1. Kings 8.54 It was so that when Solomon had made an end of praying all this prayer and supplication unto the Lord he arose from the altar of the Lord from kneeling on his knees with his hands spread up to heaven Vers 19. And is this the manner of man O Lord God That is this is not the manner of man And some Expositours understand this thus that the settling of such blessings as God had promised upon his posterity was not according to the law of nature that children should inherit the estates and honours of their parents but of Gods mere grace and good will to them But there is more I conceive then this intended in these words David having acknowledged the great goodnesse of God in promising the kingdome to his seed after him and especially in assuring him that his seed should be the Sonne of God and should rule over his people for ever he breaks forth at length into an admiration of this wonderfull goodnesse and mercy of God And is this the manner of man O Lord God thereby implying either that it was not the manner of man to afford such favour of mere grace above all desert or to deal so freely and familiarly with those that are beneath them as God had dealt with him or else that this goodnesse and mercy of God especially in giving his own Sonne to be made man that he might redeem them to himself that were before the enemies of God and the slaves of Sathan and so rule over them as his own peculiar people was far above the mercy that could be expected from the most gracious and mercifull man or else that poore base man could not be in any degree worthy of such mercies as those were nor indeed capable of them according to the ordinary condition of man and so is this place parallel with that Psal 8.4 What is man that thou art mindfull of him or the son of man that thou visitest him which the Apostle applies particularly to Gods mercy in the incarnation of his onely begotten sonne and the advantages and honour that redound to man by this and by the work of our redemption performed by him Heb. 2.6 c. Vers 20. And what can David say more unto thee for thou Lord God knowest thy servant The first clause here And what can David say more unto thee may be understood two severall wayes either that David knew not how to ask more then God of his own free grace had promised him and was ready to conferre upon him and indeed as this passage of Davids prayer is expressed 1. Chron 17.18 it seems best to bear this sense And what can David speak more to thee for the honour of thy servant But then the meaning of the next clause is this For thou knowest thy servant that is thou knowest what is good for me thou knowest my wants and desires better then I can discover them to thee according to that of our Saviours Matth. 6.8 Your father knoweth what things ye have need of before ye ask them or else that he was not able to expresse how highly he esteemed of that goodnesse and mercy he had shewne to him and then the next words for thou Lord knowest thy servant are added to imply that God knew well enough the motions and desires of his heart to praise his name though with his tongue he was not able to expresse them Vers 21. According to thine own heart hast thou done all these great things to make thy servant know them That is of thine own free grace hast thou made all these glorious promises to me and mine that thy servant might know what thou meanest to do for him and his in time to come Vers 23. And to do for you great things and terrible
herdmen of Tekoah c. Now Joab resolved to employ a woman in this plot that he had in hand first because men are most ready to pitie them in their misery and secondly because he thought a woman fittest to counterfeit and dissemble a man he thought would hardly have told a forged tale with such lively expressions of bitter sorrow nor would have been so nimble and ready to make fit replies to any thing that David should say and therefore he determined to have a woman to be his instrument because none can better feigne themselves to be mourners then women can why he pitched particularly upon this woman of Tekoah it is not expressed onely we may guesse that she was a woman singularly famous for her wisdome or happely one of those who were usually hired to mourn at funerals and so being grown famous for her notable artificiall performance of that service was therefore chosen to be the agent in this plot Vers 5. And she answered I am indeed a widow-woman and my husband is dead This she premiseth that thereby she might winne the king the more to commiserate her condition for first being a widdow she was the lesse able to defend her self against those that were risen up against her secondly being under such a heavy weight of sorrow for the losse of her husband any addition of further grief must needs presse her the more sorely and thirdly having lost already the stay and support of a husband she was farre the more unable to bear the losse of her onely sonne too Vers 6. And thy handmaid had two sonnes and they strove together in the field c. In these words she seeks to extenuate the pretended offence of her sonne in killing his brother to wit that he did it in heat of bloud without any premeditated malice being together in the field where there was no body by to part them they fell out and quarrelled and so at last fighting together the one happely being sorely first wronged and provoked killed the other Vers 7. And behold the whole family is risen against thine handmaid c. To wit as knowing that my sonnes inheritance should come to them if he were put to death and indeed to this those following words seem to have relation which she pretends her kindred had spoken and we will destroy the heir also namely that by that means the land may come to us but yet some Expositours do otherwise understand those words to wit that the kindred did thereby imply one chief reason why they desired her surviving sonne should be put to death which was that he by killing his brother might not come to inherite his estate And so they shall quench my coal which is left c. As if she should have said this sonne is the onely comfort that is left me in the world like one poor coal in a heap of ashes so is he left alive in the sad ruines of our family so that by seeking to take away his life they go about wholly to extinguish my husbands name and to leave me destitute of all comfort Vers 9. My lord O king the iniquity be on me and on my fathers house and the king and his throne be guiltlesse Because David might happely scruple whether he should do well to shelter one that had killed his brother upon any pretence whatsoever therefore to remove this scruple she offereth to take the sinne upon herself My lord O king the iniquity be upon me c. there is indeed no weight at all in this kind of pleading for when men are perswaded to do evil if they that perswade them do engage themselves to bear the punishment that they are liable to set consenting to do it they engage themselves for that they cannot make good for God will punish both the one and the other but yet because first there is in this a kind of slattering insinuation which may ingratiate men to those they perswade namely that they had rather the evil if there were any to be feared should fall upon themselves then them and secondly it implies so great a confidence in those that engage themselves that there is indeed no evil like to follow upon it therefore it hath been alwayes a plea usuall with men so Rebecca pleaded with her sonne Jacob when he scrupled the course prescribed him for deceiving his father Gen. 2â â2 Upon me be thy curse my sonne onely obey my voice and so the Jews sought to winne Pilate to yeild to the crucifying of Christ Matth. 27.25 His bloud be on us say they and on our children Vers 11. Then said she I pray thee let the king remember the Lord thy God c. That is let the king be pleased to remember that this which thou hast said hath been promised as in Gods presence that thou wilt not suffer the avengers of blood to destroy my sonne and thus she covertly also presseth David to confirm what he had said with an oath as we see thereupon he did And he said As the Lord liveth there shall not one hair of thy sonne fall to the earth indeed nothing the woman had said concerning her supposed sonne that had killed his brother contained any just reason why he should not be put to death for the law of God did expressely enjoyn that all manslayers should be put to death excepting none but those that do it by chance or in their own defence and therefore it is strange that David should undertake so solemnly to secure him from punishment But it seems Davids heart did encline to the saving of his own sonne Absalom who was guiltie of the like offence and by this byas was his heart drawn aside to spare unjustly this widdows sonne too Vers 13. Wherefore then hast thou thought such a thing against the people of God As if she should have said since thou dislikest the violence of the men of my family against me in seeking to deprive me of my sonne because he contending with his brother slew him why then shouldest thou entertain the very like thoughts against the whole people of God which they have entertained against me They would deprive me of my onely comfort and quench my coal that is left even so hast thou sought to deprive Gods people of thy sonne Absalom upon whom their eyes are set as the man that should succeed thee in the throne in whom the light of Israel should be renued when thou art gone and that because he hath slain his brother that had grievously provoked him by ravishing his sister thus Joab by his instrument the widdow of Tekoah sought to perswade David that the people were much grieved and were like indeed to suffer very much severall wayes because Absalom the kings heir for it seems by this that Chileab his second sonne chap. 3.3 was dead also should thus long live as an exile amongst an idolatrous people and so endeavours to convince him that he was blame worthy for this his
severity against his sonne by his own sentence in her cause as is more fully exprest in the next words For the king doth speak this thing as one that is faulty in that the king doth not fetch home again his banished that is in judging that it is fit my sonne should be spared thou hast condemned thy self as faulty in that thou hast not fetched home thy banished sonne Vers 14. For we must needs die and are as water spilt on the ground which cannot be gathered up again Some Expositours understand this of the people of Israel and the state of their kingdome and common-wealth to wit that their welfare did so depend upon Absaloms that if he were not fetched home again they esteemed themselves but as dead men and that the state of their kingdome must needs come to nothing and be dissolved without hope of recovery even as water spilt upon the ground which cannot be gathered up again and thus she proves that the king was in the same manner faulty against the people of God in not fetching home his Absalom as the revengers of bloud were against her in seeking to bereave her of her onely sonne But rather I conceive it is meant of the inevitable lot of all mortall men to wit that they must need die and that being dead they cannot be recalled no more then water can be gathered up that is spilt upon the earth for this is the plain sense of the words and is pertinent to make good that which she had said that the continuing of Absaloms banishment would leave Gods people in as desolate a condition as she should be loosing her second and now onely sonne for though David were yet living and Absalom though in a strange countrey yet against this she opposeth the uncertainty of their lives who knows how soon David might die or Absalom living in such sorrow as a banished man if either of these should happen they should be forlorn loosing him whom they esteemed the coal that should renew the light of their Israel when it seemed to be extinguished by Davids death or else it may be referred to Amnon that he being dead could not be recalled and why then should they for him take away the life of Absalom too Neither doth God respect any person yet doth he devise means that his banished be not expelled from him In these words she moveth David to shew mercy to Absalom even from the example of the Lord himself if David should say that though he be his sonne yet he must not be respected in point of Justice she hath given here an answer to this that neither doth God respect any person yet doth he devise means that his banished be not expelled from him that is though to shew his detestation of bloudshed he hath imposed a kind of banishment upon those that kill a man unwillingly yet he hath appointed cities of refuge for them in the land of Israel and hath not expelled them from him out of the land to live where their souls should be endangered amongst an idolatrous people yea he hath devised a means that their banishment should not be hopelesse there for he hath given way that at the death of the high priest they should be freed from that restraint Numb 35.25 Some Expositours do otherwise understand this which is said that the Lord doth devise means that his banished be not expelled from him for some conceive it is meant of his favour in receiving repenting sinners that though without respect of any mans person he hath cast off all mankind for sinne yet he hath devised a means that such as will repent submit and believe in Christ should be received into his favour again and thus they conceive that this woman did covertly put David in mind of Gods pardoning his adulterie with Bathsheba and murder of Uriah as a strong inducement to move him to shew mercy unto Absalom Others understand it of Gods providence in regard of Absalom to wit that though he had chastised him by this banishment he had suffered yet he had hitherto kept him alive and had now moved the people to set this woman a work to solicite David for him and so had devised a means that his banished that is Absalom should not be for ever expelled from him but the first exposition I conceive is most proper Vers 15. Now therefore that I am come to speak of this thing unto my Lord the king it is because the people have made me afraid That is because their discontent made me fear what the event of this would prove or because I was afraid for the peoples sake to wit first lest he should make an invasion upon the land being aided therein by his father-in-law the king of Geshur to whom he is fled or secondly lest the people should rise up in some uproar because of him and send for him home without thy consent and perhaps proceed further to some more mutinous and mischeivous courses or thirdly lest the people should hereafter be corrupted in point of Religion by means of him who hath lived so long amongst idolatrous heathens Vers 16. For the king will heare to deliver his handmaid c As if she should have said I reasoned thus with my self surely the king will heare me his poore handmaid in this case of my sonne and if so his answer will be comfortable also when I come to propound the case of his own now this confidence of hers that the king would grant her request she alledges here not onely to shew what it was that did embolden her to come to the king with this request but also as an argument whereby to move him to satisfie her desire for all men are naturally loth to deny those that come to them with full assurance that what they crave shall be done for them Vers 17. For as an Angel of God so is my Lord the king to discern good and bad That is thou art exceeding wise to discern between good and evil in any thing that is propounded to thee some Expositours hold that she said David was as an Angel of God to discern good and bad because he was a Prophet and inspired by God to judge of any thing propounded to him But I rather joyn with them that say it was proverbiall phrase used in those times to expresse a mans excellency in any thing by comparing him to an Angel of God for thus Achish said to David 1. Sam 27.9 thou art good in my sight as an Angel of God and Mephibosheth to David chap. 19.27 My Lord the king is as an Angel of God however the aim of the woman of Tekoah in extolling David thus was partly to give a reason why she was so confident that he would rightly judge in this cause and partly to curry favour with him that hereby he might be the better wonne to grant her desire and therefore we see in what an excessive strain she extolls his wisdome as flatterers are
wont to do when they extoll Princes vers 20. My Lord is wise according to the wisdome of an Angel of God to know all things that are in the earth Therefore the Lord thy God will be with thee Because thou judgest rightly and no doubt wilt so do in this which I have adventured to commend to thee the Lord will be with thee to blesse thee in all thy enterprizes prospering thy government and making thy kingdome to flourish Vers 22. And Joab fell to the ground on his face and bowed himself and thanked the king c. Though Joab knew well that David desired Absaloms return more then he for this it was which put him at first upon this plot as is expressed before vers 1. yet because David would seem to do it merely upon his request and he knew it would endear him to David that he should desire and rejoyce at the welfare of his children therefore he also carried himself as if he thought that David had done it for his sake professing that he accepted it with much thankfulnesse and as a clear argument of the kings favour to him Vers 24. And the king said Let him turn to his own house and let him not see my face This David enjoyned first to humble Absalom the more for his sinne and that too that the recovery of his fathers favour might not embolden him to do evil again and secondly out of a respect to his own credit amongst the people that he might not seem too facil to one that was guilty of so foul a fact but that rather it might be thought he was in a manner constrained to fetch him home and thirdly to deterre others from doing the like Vers 25. But in all Israel there was none to be so much praised as Absalom for his beauty c. This mention of Absaloms rare beauty is here inserted to intimate one reason of Davids strong affection to him and to shew how hard it was to hide himself from him or it is prefixed before the story of his rebellion first because this was one main thing that made him so proud and high minded and secondly because this was one thing that did much winne the hearts of the people towards him Vers 26. He weighed the hair of his head at two hundred shekels after the kings weight Which was about foure pound weight Vers 27. And unto Absalom there were born three sonnes c. Chap. 18 18. It is said he had no sonne of which see the note there Vers 29. Therefore Absalom sent for Joab to have sent him to the king c. This being thus prefixed before the story of Absaloms rebellion it makes it probable that the discontent he took at this did first stirre in him that purpose of rising against his father and knowing not well how to accomplish this as long as he continued banished from the court this might make him so violently earnest to be brought again into the kings favour Vers 32. Wherefore am I come from Geshur it had been good for me to have been there still First because his fathers displeasure was farre the more grievous the nearer he was to him secondly because the infamy of not being suffered to see his father would not have been so notorious and remarkable had he continued in Geshur as it was now that he was come home to Jerusalem and thirdly because in Geshur he injoyed his libertie whereas now he was cooped up in his house and might not come to the court therefore he professeth that he had rather have stayed in Geshur still then live in that manner as he did It seems he minded not much the libertie of Gods ordinances which he was wholly deprived of in Geshur and now might enjoy again being returned to Jerusalem No what cared he for Gods ordinances because he might not come to the court Jerusalem was to him no better then Geshur Now therefore let me see the kings face and if there be any iniquity in me let him kill me That is if he will not suffer me to see his face as being one that have deserved to die let him put me to death for I had rather die then live thus but whence was this confidence of Absalom perhaps out of an opinion that he did well in revenging the rape of his sister but especially from a secret perswasion he had of his fathers gentlenesse and indulgence towards him by reason whereof he knew he would not put him to death Vers 33. So Joab came to the king and told him and when he had called for Absalom he came to the king c. As soon as David heard that Absalom took it so heavily that he was debarred from his fathers presence and that he chose rather to die then not to see his face he concluded that now he was throughly humbled and that this proceeded from tender affection to his father when indeed there was no such matter but he desired onely to be at the court that he might ingratiate himself amongst the people and advance himself to his fathers throne and so thereupon he sent for him kissed him and was fully reconciled to him CHAP. XV. Vers 1. ABsalom prepared him chariots and horses and fifty men to run before him This is doubtlesse noted as an unusuall state in the princes of those times and as the first course he took both to make known to the people that he expected to succeed his father in the throne for in the great state he took upon him they might see what his hopes were and also to gain upon the affection of the people for outward pomp and shews and magnificence are wont mightily to work upon the common people who by the outward bravery of men are still ready to conclude that they are men of brave and gallant spirits David we must know began now to be aged Absalom therefore remembring how his father had shewed his displeasure against him for killing his brother Amnon and fearing least for that fact of his he should be judged unworthy to succeed him yea and hearing perhaps some rumours to that purpose scattered abroad concerning Solomon through he were Davids eldest sonne yet he thought it not safe to abide his fathers death but resolved to see if he could make himself king his father being yet living and to that end first he sought secretly to winne unto himself a popular reputation and so to steal away the hearts of the people from his father and then brake forth into an open insurrection against him and thus the Lord did not onely correct David for his sinnes in the matter of Uriah according to that which the Lord had said to him by the prophet Nathan Behold I will raise up evil against thee out of thine own house chap. 12.11 but also for his fond indulgence towards this his ungratious sonne when he had killed his brother he was pardoned and was not cut off according to Gods law and now did he lay
it is said he was before he died 1. Kings 1.1 therefore indeed the most of Expositours do otherwise compute these fourty years as that it is meant of Absaloms age or of the fourty years from the anointing of Saul or of the fourty years of the current Jubilee c. of which all that I can say is this namely that there are onely two of these wayes of accounting these fourty years that have any great shew of probability in them first that of those that account from Davids first anointing 1. Sam. 16.13 and secondly that of reckoning them from the first setting up a king amongst them which was when Saul was anointed and indeed upon such a remarkable change in the government of the commonwealth of Israel as that was it may well be that they used still to reckon the years from that observable change as they have done in many other kingdomes upon the like occasion Vers 10. But Absalom sent spies throughout all the tribes of Israel c. The meaning of this is that at the same time when he had plotted his journey to Hebron when he intended amongst his conspiratours to be anointed king he appointed also certain men as spies to go severally into all the tribes of Israel who were to search and to sift the hearts of the people in all places and to prepare and fit them for this change and at the set time agreed upon between them to wit when he was to be anointed king at Hebron upon the sound of trumpets they were to say Absalom reigneth in Hebron As soon saith he as ye hear the sound of the trumpet then ye shall say Absalom reigneth in Hebron whereby is meant either that upon the sounding of the trumpets in every tribe these spies should make known the reason of it to the people namely that it was because Absalom was made king in Hebron in stead of his father that so then the people mighty cry out as is usuall at such times God save king Absalom or rather that when the people were summoned by the sound of the trumpet to come to Hebron then these spies should make known the cause why they were called together to wit because Absalom in Hebron was newly crowned king Vers 11. And with Absalom went two hundred men out of Jer usalem that were called and they went in their simplicitie c. That is being invited to the feast of Absaloms peace-offerings they went in the simplicitie of their hearts merely as invited guests not knowing any thing of the plotted conspiracy but why would Absalom invite such of whom he could have no assurance whether they would further his designes or no I answer that severall reasons might induce him hereto to wit first because he knew that the people generally favoured him and therefore hoped that when they came thither and saw what was done they would soon approve of it and joyn in the conspiracy secondly because however if they proved firm to his father then his fathers party would be weakned by drawing so many out of the citie that would there have taken his part against Absalom and thirdly because by inviting such known faithfull men that meant no ill his plot intended would be the better concealed Vers 14. Arise and let us flee for we shall not else escape from Absalom c. David was a man of great courage the fort of Zion where he now was was a place of great strength bands of garrison souldiers he had that attended him as his guard the Cherethites Pelethites and Gittites that were experienced souldiers and men of tried valour and many of the people there were too that were very faithfull to him and yet when he heard that the hearts of the Israelites were generally for Absalom he would not stay in Jerusalem but fled presently away and he gives two reasons for it one lest Absalom should surprize him and the other lest the citie Jerusalem should be smitten whilest some stood for him and some for his sonne Absalom which rather then he would hazard he resolved to flee abroad and cast himself there upon the providence of God make speed saith he to depart lest he overtake us suddenly and bring evil upon us and sâte this citie with the edge of the sword by the third Psalme which David penned at this time the title of it is A Psalme of David when he fled from Absalom his sonne it is clear that he was greatly cheared with the hope of Gods help I will not âaith he be afraid of ten thousands of people that have set themselves against me round about though remembring that the Lord had threatned to raise up evil against him out of his own house this might make him the more subject to be frighted and terrified yet it seems at other times he encouraged himself in the Lord his God so that his fleeing was onely because he saw that to be the safest and surest way both for his own preservation and the good of the citie he saw the people were divided in every place some holding with him and some with the traitour his sonne what party his sonne had in the citie as yet he knew not and should the adverse party prevail he might by them he delivered up to his sonne Absalom and the citie in that dissention might be utterly ruined and therefore that he might have time to discover how the people stood affected and to use some means to defeat his sonnes attempts he judged it best for the present not to trust himself in Jerusalem but to encamp abroad in the fields and desarts Vers 16. And the king left ten women which were concubines to keep the house It is hard to say what Davids intention was in leaving these his concubines to keep his house and indeed the lesse cause there was for it the more evident it was that there was an over-ruling providence of God in it for the effecting of that which he had threatned against David chap. 12.11 I will take thy wives before thine eyes and give them to thy neighbour and he shall lie with thy wives c. but yet the most probable conjecture is that he left them there to secure his palace not that he thought they were able to guard his house against Absalom and his crew but that he conceived that Absalom would not for shame cast them out because they were women and because they were his fathers wives so that if he had any regard to his father he would not use them despitefully for his fathers sake Vers 17. And the king went forth and all the people after him and tarried in a place that was farre off That is being gotten away some reasonable distance from the city there he stayed a while to wait for those that would come out to him and that he might observe the wayes and courses which the rebels would take Vers 18. And all his servants passed on besides him and all the Cherethites and all the
was confidently perswaded and did indeed rightly foresee that this counsel of Hushai would be the cause of their ruine that David by this advantage of time gained through Absaloms delay would so strengthen himself that he would put his sonne to the worse when they came to fight it out in the field and then he knew that David would be revenged on him for his treachery and even so Judas having betraid Christ despairing of mercy hanged himself Vers 24. Then David came to Mahanaim A place of strength beyond Jordan in the tribe of Gad where Ishbosheth sought to strengthen himself when he stood for the kingdome chap. 2.8 Abner the sonne of Ner captain of Sauls host took Ishbosheth Sauls sonne and brought him to Mahanaim And Absalom passed over Jordan he and all the men of Israel with him Not immediately after David was passed over for Absalom stayed till he had gathered a mighty army of the people to him as Hushai had counselled vers 11. and to intimate this it is here said that he went over he and all the men of Israel with him and so by this means David had time too to gather a great army together of those that were faithfull to him and to his crown Vers 25. Which Amasa was a mans sonne whose name was Ithra an Israelite that went in to Abigail c. Here we are told who were the parents of Amasa that was now the Generall of Absaloms army to wit that Ithra was his father and Abigail the sister of Zeruiah his mother In the â Chron. 2.17 this Ithra is called Jether the Ishmaelite And Abigail bare Amasa and the father of Amasa was Jether the Ishmaelite it seems therefore that he was either an Ishmaelite by birth but an Israelite by profession and habitation and that because he became a proselite and so joyned himself to the people of God or else rather he was an Israelite by descent and was onely called Ithra or Jether the Ishmaelite because he had lived among the Ishmaelites as severall others upon the same ground were called Hittites and Gittites c. nor can there indeed be any probable reason conceived why this should be so particularly expressed here that he was an Israelite but onely this that it was to intimate that however he was indeed generally called Ithra or Jether the Ishmaelite yet he was indeed of the stock of Israel as others were as for his mother Abigail of whom Ithra begat this Amasa but not in lawfull marriage for so much the words seem to import that he went in to Abigail it is said here that she was the daughter of Nahash sister to Zeruiah Joabs mother now because it is evident 1. Chron 2.16 17. that both this Abigail the mother of Amasa and Zeruiah the mother of Joab were the daughters of Jesse and sisters of David so that Joab and Amasa were cousin-germans and David was uncle to them both either Jesse the father of David Zeruiah and Abigail was also called Nahash or rather this Nahash was the wife of Jesse the mother of Abigail Vers 27. And it came to passe when David was come to Mahanaim that Shobi the sonne of Nahash of Rabbah c. Three chief men are here recorded that brought in store of provision to David when he was in the wildernesse the first is Shobi the sonne of Nahash of Rabbah the most generall and probable opinion is that this Shobi was a second brother to Hanun the sonne of Nahash chap. 10.2 whom David for his fathers sake established in the kingdome after Hanuns overthrow in thankfull remembrance whereof he relieved David now in this his extremitie the second is Machir the sonne of Ammiel of Lo-debar now considering that he was guardian to Mephibosheth and had secretly kept him in his house when David came to the crown chap. 9.4 not knowing then how David might deal with him because he was of the house of Saul it may well be that when he came to see afterwards that contrary to what he had feared David did so much good to Mephibosheth the grandchild of his deadly enemy this made Machir highly to esteem of David for ever after and so consequently the readier to commiserate him now in this time of his troubles and to bring him relief the third was Barzillai the Gileadite of whom much more is spoken afterwards in the nineteenth chapter CHAP. XVIII Vers 2. ANd the king said unto the people I will surely go forth with you my self also Thus David would intimate to the people that he was willing to hazard himself in the battel together with them but yet we may well think that one main thing that made him so earnestly to resolve that he would go in person amongst them to the battel was that he hoped by his presence to help forward the saving of Absaloms life Vers 3. But now thou art worth ten thousand of us c. Their meaning is that the common-wealth would receive more dammage and the enemy more advantage in their designes by his death then if ten thousand of them were slain and therefore they adde Therefore now it is better that thou succour us out of the citie that is Mahanaim to wit first by praying for them secondly by sending forth to them provision and new supplies as occasion served and thirdly by receiving them into the citie if they should be put to flight Vers 5. Deal gently for my sake with the young man even with Absalom That is though he hath deserved to have no favour shewed him yet deal favourably with him for my sake Davids forces were fewer then Absaloms and yet trusting in the justnesse of his cause but especially in the mercy and faithfulnesse of God we see with what confidence David speaks of the successe of the battel as not doubting of victory he onely gives order to his souldiers to deal gently with Absalom nor is it any wonder that David should be thus tender over him that sought to deprive him of his kingdome and life for first he was a loving yea and over indulgent father secondly it could not but be grievous to him to think that he should die in his sinne thirdly his own conscience gave him that he was raised up as an instrument to punish his sinne in the matter of Uriah and so his severity against himself might render him the more gentle towards him and fourthly he considered the folly and rashnesse of youth and that when he came to more years he might see his folly and this therefore he intimates to his captains that he might move them to pitie for he saith not deal gently with my sonne Absalom but deal gently with the young man even with Absalom Vers 6. And the battel was in the wood of Ephraim That is it was near unto the wood the battel was certainly fought in the tribe of Manasseh without Jordan whereas Ephraims portion was within Jordan but the place was called the wood of Ephraim either
for the pillar which Absalom here reared up that the memory of his name might thereby be preserved unto posterity it is very probably conceived by some Expositours that it was some monument such as were the Egyptian pyramids which he intended to be the place of his buriall and that upon the relation of his ignoble buriall in the foregoing verse to wit that he was cast into a pit and had a heap of stones thrown upon him this is presently inserted concerning the goodly sepulchral monument which he had provided for himself to shew how he was crossed in his expectation For he said I have no sonne to keep my name in remembrance Hereby it appears that God had before this time deprived him of his three sonnes mentioned chap. 14.27 not judging him worthy of sonnes that would not stoop to honour his own father and that had murthered his own brother and withall hereby God provided for the more peaceable advancing of Solomon to the throne after Davids decease Vers 22. Then said Ahimaaz the son of Zadok yet again to Joab But howsoever let me I pray thee also run after Cushi He pressed again for libertie to go after Cushi as hoping to out-run him and having be-thought himself that he might acquaint David with the good tidings of the victory though he suppressed that particular concerning the death of Absalom Vers 23. Then Ahimaaz ran by the way of the plain and over-ran Cushi Whereas Cushi ran the nearest way which was hilly and mountainous Ahimaaz chose to go a further way by the way of the plain and so by the advantage of the way he out-ran Cushi and came first to David Vers 24. And David sate between the two gates c. That is at the entring in of the citie Mahanaim waiting to heare tidings from the army that was gone forth against Absalom It seems that the gates of cities were in those times built as they are now with high towers and so stronger and thicker then other parts of the wall and therefore had two gates one inward toward the citie and another outward toward the suburbs and between these two gates it was that David now sate Vers 25. And the king said If he be alone there is tidings in his mouth That is if there were many coming together we might well fear they fled from the face of the enemy but if there be but one alone doubtlesse it is a messenger that is sent with some tidings Vers 27. And the king said He is a good man and cometh with good tidings David inferres that if it were Ahimaaz that was coming he doubtlesse brought good tidings because he was a good man whereof there may be two reasons conceived First that being a good man he was not likely to be the first in flying away and therefore it was not likely he fled from the enemy but rather he came with tidângs and secondly that being a good man he was the more likely to be desirous to bring good tidings to the king or had used to bring him good tidings Vers 33. And the king was much moved and went up to the chamber over the gate See the note above vers 5. partly as apprehending the misery of Absaloms dying in his sinne and partly as remembring that his sinne in the matter of Uriah was now punished in the death of this his ungracious sonne he felt his passions breaking out so violently that not being able to go home to his own house and being withall doubtles ashamed that his passion should be seen he was glad to run up to the chamber over the gate where he was sitting when he heard the tidings there in secret to poure out his sorrow nor was he able to suppresse his passions âo long but as he went up as it follows in the next words he brake out into a bitter lamentation O my sonne Absalom my sonne my sonne Absalom would God I had died for thee c. Because he feared his everlasting perdition he wished that he had died rather then Absalom CHAP. XIX Vers 3. ANd the people gat them by stealth that day into the citie as people being ashamed steal away when they flee in battel That is in stead of entring the citie in a triumphant manner as souldiers are wont to do that return with victory from the battel they scattered themselves asunder and stole secretly into the citie as if they had fled in the battel and as ashamed of their cowardise were now loth that any body should see them Vers 4. But the king covered his face c. See the note chap. 15.30 Vers 5 And Joab came into the house to the king and said Thou hast shamed this day the faces of all thy servants c. Joab saw that there was some danger lest the hearts of Davids friends and servants should be alienated from him by his carrying of himself so disrespectfully to those that had hazarded their lives for him and he perceived too that his passions were so violent that there was no way to winne him to withstand them unlesse he spake that which might startle him and scare him and hence it was that he spake so roughly and sharply to David more roughly indeed then otherwise it had been fit for a subject to speak to his sovereigne Vers 7. Now therefore arise go forth and speak comfortably unto thy servants c. This Joab advised David to do that he might prevent the alienating of his servants affections from him and perhaps too because the addressing of himself to the affairs of his kingdome would be the best means to allay his passions and indeed after that he came forth and sat in the gate we heare no more of his violent weeping and wailing Vers 9. And all the people were at strife throughout all the tribes of Israel c. That is throughout all the ten tribes of the Israelites the people began to blame one another for siding with Absalom in his insurrrection against his father and to call upon their Elders and Officers to go and submit themselves to him and to fetch him back again into the land of Israel to the citie of Jerusalem that he might be reestablished in the throne to reigne over them again as he had done Vers 10. And Absalom whom we anointed over us is dead in battel c. This is another argument wherewith the Israelites perswaded one another to submit themselves again to David and it is as if they had said we see that God was against us in that attempt of ours to make Absalom king and why do we then still stand it out and not go in and seek reconciliation with our king whom we have wronged Vers 11. And king David sent to Zadok and to Abiathar the priests saying Speak unto the Elders of Judah c. The men of Judah had been the first and chief in siding with Absalom and had delivered up to him the citie of Jerusalem and the strong fort of
in a way of justice and so then he might punish him for all together Vers 26. And he answered My Lord O king my servant deceived me for thy servant said I will sadle me an asse c. To wit in that when Mephibosheth had told him that he would have an asse sadled that he might ride to the king he took away the asses and went secretly to David leaving him behind a poore lame man no way able to help himself Vers 28. For all of my fathers house were but dead men before my Lord the king c. That is we were in thy power thou mightest have put us all to death and enough thou hadst been provoked by our family especially by the attempt which Ishbosheth made and therefore saith he what right have I yet to cry any more unto the king that is what cause have I therefore to complain though that which was given me when there was so little cause for it be now taken away Vers 29. And the king said unto him Why speakest thou any more of thy matters I have said Thou and Zâba divide the land Some understand this thus as if he had said thou needest say no more I believe and approve thy excuse the latter sentence given upon Ziba's slander to wit that he should have thy land I recall and do reestablish my former which was that thou and Ziba divide the land that is that Ziba shall occupy the land to halves for thy use for this they conceive was the order which David appointed at first chap. 9.10 to wit that Ziba should till the land c. and then he should have âalf the encrease for his cost and labour and the other half Mephibosheth should have and that this David did now again establish and that therefore David useth these words I have said as having respect to his first order But most Expositours do farre otherwise understand this sentence and I think rightly to wit that David as still scarce fully satisfied concerning Mephibosheth and not willing to give any discontent to Ziba especially at this time pretended haste that he had not leisure to examine the businesse any further and therefore at all adventures resolved to go a middle way and so to determine it thus that they should divide the land betwixt them I have said that is this I decree and it shall not be altered thou and Ziba divide the land and indeed if this were not the meaning of his words why should Mephibosheth have answered David to shew himself contented vers 30. Yea let him take all forasmuch as my lord the king is come again in peace c. It is indeed very strange that David so good and just a king should passe such an unjust sentence especially against Mephibosheth the sonne of his beloved Jonathan with whom he had made a solemn covenant that he would shew kindnesse to him and to his seed after him for first the tale that Mephibosheth told was in it self very fair and probable secondly even the poor plight wherein he was for he had neither dressed his feet nor trimmed his beard nor washed his clothes since the king went from Jerusalem made his report of the businesse the more credible there being no appearance in this of one that affected to be king of Israel as Ziba had slandered him and thirdly Ziba's being present and not answering a word to what Mephibosheth said made the truth of this charge unquestionable but it seems David was loth to displease Ziba by taking back from him all that he had given him especially at this time when he was so desirous to endear himself to every body as much as he might and therefore he hoped to salve all by appointing them to divide the land between them Vers 33. And the king said unto Barzillai Come thou over with me and I will feed thee with me in Jerusalem Thus David was carefull to requite those that had shewed him kindnesse in his affliction and so will Christ remember their love and requite their kindnesse abundantly that afford any help or relief to him or to his poor members Matt. 25.34 35. Come ye blessed of my father inherit the kingdome For I was an hungry and ye gave me meat I was thirsty and ye gave me drink c. Vers 40. And all the people of Judah conducted the king and also half the people of Israel That is those of Israel that had stuck to the king in the warre and fell not from him and such as were since come and were reconciled to him as that thousand of Benjamin vers 17. yet the precise half is not to be understood but onely a part to wit that they were not so wholly there as the men of Judah were Vers 43. And the men of Israel answered the men of Judah and said We have ten parts in the king c. To wit as being ten of the twelve tribes for the men of Benjamin were with Judah And the words of the men of Judah were fiercer then the words of the men of Israel c. To wit when they answered this objection of the men of Israel they did not seek to appease the Israelites of the ten tribes but when they came to reply upon them their language was fiercer and rougher then the others had been CHAP. XX. Vers 1. ANd there happened to be there a man of Belial whose name was Sheba c. As bones new set are easily put out again so a people that have broken out into sedition and newly quieted if they be not very charily handled are apt upon every light occasion to make a new insurrection and so it was now with the Israelites for by occasion of the quarrell between them and the men of Judah mentioned in the latter end of the foregoing chapter Sheba the sonne of Bichria man of Belial as he is here termed concerning which see the note Deut. 13.13 perswaded the Israelites presently to cast of Davids government and the motion he made they as readily embraced We have saith he no part in David neither have we inheritance in the sonne of Jesse in which words though it may seem he alluded to some phrase of speech usuall amongst the Israelites when they disclaimed their interest in any thing and therefore we see the ten tribes used the same form of speech when they revolted from Rehoboam 1. Kings 12.16 The people answered the king saying What portion have we in David neither have we inheritance in the sonne of Jesse c. Yet withall he intimates the reason why they should no longer be Davids subjects namely because they were sleighted as if they had no part in the king and therefore saith he what is the sonne of Jesse to us let the men of Judah enjoy him wholly to themselves and let us choose a king of our own his scornfull speaking of David shews that as a Benjamite he still grudged at the removing of the kingdome from their tribe in the
what affection Rizaph had shown to her sonnes that were hanged and how carefull she had been to keep their dead bodies from being torn and mangled that they might be decently interred partly as being stirred up by the example of Rizpah to shew the like respect to the dead bodies of Saul and his family and partly that this honourable buriall of her sonnes might be some comfort to that poore sad woman he went himself and fetched the bones of Saul and Jonathan and buried them together with the bones of those that were lately hanged in the Sepulchre of Kish the father of Saul Vers 13. And they gathered the bones of them that were hanged That is after their bodies had been buried for some time or else we must say that the bodies hanged so long ere rain came that the greatest part at least of the flesh was consumed Vers 15. And David waxed faint To wit as being then grown old and therefore not so well able to hold out in the fight as formerly he had been Vers 17. Thou shalt go no more out with us to battel that thou quench not the light of Israel That is for fear thou shouldest be slain in whom consists the conduct joy and life of thy people kings are called in the Scripture the light of their people 1. Kings 15.4 The Lord his God gave him a lamp in Jerusalem to set up his sonne after him Psal 132.17 I have ordained a lamp for mine anointed partly because by their wisdome the people are governed partly because they are to shine as lights by good example but principally because they are the means of so much joy and comfort to a people and thence it is that the people here tell David that by his death the light of Israel would be quenched Vers 18. And it came to passe after this that there was again a battel with the Philistines at Gob. This Gob it seems was near unto Gezer and therefore 1. Chron. 20 4. it is said that the battel was in Gezer Then Sibbechai the Hushathite slew Saph. Or Sippai 1. Chron. 20.4 This Sibbechai was one of Davids worthies as was also Elhanan mentioned in the following verse see 1. Chron. 11.26 â9 Vers 22. These foure were born to the giant in Gath and fell by the hand of David And by the hand of his servants Though David did not kill them himself yet their death is ascrâbed to David as well as to his captains and that beââ ãâã they fought in his quarrel and under his command CHAP. XXII Vers 1. ANd David spake unto the Lord the words of this song in the day that the Lord had delivered him c. In expressing the time and the occasion of Davids composing this following Psalme to wit that it was when the Lord had delivered him out of the hand of all his enemies and out of the hand of Saul his deliverance from Saul is particularly mentioned not because that was the last of his deliverances but because that was the greatest the fury and rage of Saul against him was greatest and of longest continuance and brought him often into the greatest dangers and therefore he mentions this particularly when David had gotten some breathing-time from his troubles he gave not himself to idlenesse and worldly pleasures but calling to mind his many former deliverances he composed Psalmes of thanksgiving that God might have the glory of all that he had done for him Vers 2. And he said The Lord is my rock and my fortresse and my deliverer c. This very song we have again in the book of the Psalmes and it is there the 18. Psalme onely there are some clauses here that are expressed there in other words and in some places a clause is now and then added also in one of them which is not in the other as here in the very beginning of the Psalme we have not those words I will love thee O Lord my strength which are there prefixed the reason whereof may be as some Expositours conceive because here we have it as it was at first composed by David but there as it was afterwards revised and upon second thoughts in some expressions altered and changed when he delivered it to the Levites to be sung in the Temple the reason why he useth here in the entrance of the Psalme such variety of expressions to set forth the praise of God calling him his rock his fortresse his deliverer his shield the horn of his salvation his high tower his refuge his saviour is partly because his heart was so full of thankfulnesse upon the consideration of his many deliverances that this made him so abundantly to powre out his soul in the high praises of God he thought he could never sufficiently expresse them and partly because he desired hereby to set forth what an alsufficient defence the Lord was unto him that God was all in all for his preservation and that there was no securitie to be thought on but he had found it in God Vers 3. The God of my rock in him will I trust c. Psal 18. vers 2. this is expressed thus my God my strength in whom I will trust and the last clause of this verse my refuge my Saviour thou savest me from violence is not in the 18. Psalme as for the next words here he is my sheild and the horn of my salvation a horn signifieth in the Scripture power and glory Psal 92.10 My horn shalt thou exalt like the horn of an unicorn Amos 6.13 Have we not taken to us horns by our own strength Hab. 3.4 He had horns coming out of his hand and there was the hiding of his power horns therefore are used to signifie kings Dan. 8.21 The great horn that is between his eyes is the first king Rev. 17.12 And the ten horns which thou sawest are ten kings c. in which regard Christ is called an horn of salvation Luke 1.69 God therefore is here called by David the horn of his salvation to imply that by him he had been advanced and enabled both to defend himself and to push down his enemies before him Vers 5 When the waves of death compassed me the floods of ungodly men made me afraid To expresse the condition he was in by reason of his enemies David compares them here to waves and floods of waters first to set forth the multitude of his enemies they came in amain to Saul from all parts of the kingdome to take part against David as in a flood the waves come tumbling and rowling one in the neck of another secondly to signifie the violent rage of his enemies who were in this regard like floods of water that come rowling down from hills and mountains and carry all before them and thirdly to intimate that yet like land floods that continued not long their roaring rage made him afraid but that fear did drive him to God as it follows in the next verse and then their rage was
again offended by this thy sinne he propounds unto thee three years famine more shall the famine you are scarce yet rid of begin a new and continue to the end of seven years and these are those three years of famine mentioned 1. Chron 21.12 Or that there be three dayes pestilence in thy land In 1. Chron. 21.12 or three dayes the sword of the Lord even the pestilence in the land and the Angel of the Lord destroying throughout all the coasts of Israel It was not therefore an ordinary pestilence caused by the distemper of the air and other naturall causes which was now propounded to David but a pestilence by the immediate stroke of an Angel which is also evident indeed by this that in three dayes space it went throughout all the coasts of Israel and having continued three dayes did then presently cease Vers 14. I am in a great strait let us fall now into the hand of the Lord c. The famine was to continue severall years the sword to destroy severall moneths and the pestilence to last onely three dayes yet David was in a strait which he should choose and that because they were all sore judgements and David knew well that the pestilence might destroy as many in three dayes as the sword in three moneths or the famine in three years but at last he chose the pestilence and that because he would rather fall into the hands of God then men Let us fall saith he now into the hand of the Lord for though the sword and famine are sent by God yet in them he useth other instruments besides as men in warre and other devouring creatures in famine and besides in the pestilence we depend more immediately upon the Lord for help whereas in warre and famine our help depends very much upon the mercies of men and again usually when the Lord punisheth by men he suffers them to deal more severely and cruelly then himself is wont to deal with them when he takes them into his own hand and this was the main cause why David chose the pestilence yet withall his charitie also was herein remarkable that he chose such a calamitie as would spare the Prince no more then the people whereas in warre he might have got into some strong fort and in famine might have stored up provision for himself and so have hoped to be free Vers 15. So the Lord sent a pestilence upon Israel from the morning even to the time appointed That is from the morning when Gad came to David unto the third day vers 11. For when David was up in the morning the word of the Lord came unto the Prophet Gad c. and Gad came and told it David c. all which day the plague should have continued even the full term of three dayes but then the Lord repented and stayed the hand of the destroying Angel And there died of the people from Dan to Beersheba seventy thousand men To wit besides women and children or else under this word men women are also included as in other places however thus was David punished in that wherein he had sinned his mind was lifted up because of the number of his people and now their numbers are diminished and empaired Vers 16. And when the Angel stretched out his hand upon Jerusalem to destroy it the Lord repented him c. That is on the third day when after the slaughter of many thousands in the other parts of the kingdome the plague was begun in Jerusalem too the Lord repented him of the evil which he had threatned and so before the plague had continued full three dayes the Lord commanded the Angel to stay his hand evident indeed it is that the charge given to the Angel to stay his hand was not till David and the Elders had humbled themselves upon their seeing the Angel with a drawn sword and had offered up a sacrifice as God had enjoyned for so it is said vers 17. that when David prayed he saw the Angel that smote the people and vers 25. David built there an altar unto the Lord. c. So the Lord was entreated for the land and the plague was stayed onely first herein generall this is prefixed that the Lord repented him and commanded the Angel to stay his hand and then afterwards it is expressed how the Lord was wonne to do this to wit by the prayers and sacrifices which David offered unto him Vers 17. And David spake unto the Lord when he saw the Angel that smote the people c. To wit with a drawn sword in his hand and that not in a vision but in a visible shape for not onely David but the Elders also that were with him and Ornan and his sonnes are said to have seen him for Araunah here is there called Ornan 1. Chron. 21.16 David saw the Angel of the Lord stand between the earth and the heaven having a drawn sword in his hand vers 20. And Ornan turned back and saw the Angel and his four sonnes with him and they went and hid themselves Lo I have sinned and I have done wickedly but these sheep what have they done c. To wit in that act of numbring the people for which David had been told that the pestilence was sent amongst them for so it is expressed in 1. Chron. 11.17 David knew well enough that there was too much sinne amongst the people to provoke God to destroy them but he knew withall that the present plague was sent amongst them for his sinne in numbring the people and that it was that did chiefly rend the bowels of David that by his sinne he had caused such a slaughter to be made amongst the people which made him plead so earnestly their innocence in regard of this sinne and to step in as it were betwixt the sword of the Angel and the poor people Let thine hand I pray thee be against me and against my fathers house which may be meant either of his tendring himself alone to be slain in stead of the people for the whole house of his father would have suffered greatly in his death or else as an expression of his reall desire that he and his whole family should be cut off rather then that the people should suffer as they did Vers 18. And Gad came that day to David and said unto him Go up rear an altar unto the Lord in the threshing-floore of Araunah the Jebusite That God by his Angel did send the Prophet Gad with this message to David is evident vers 19. And David according to the saying of Gad went up as the Lord commanded and 1. Chron. 21.18 Then the Angel of the Lord commanded Gad to say to David that David should go up and set up an altar c. though David and the Elders of Israel had humbled themselves in sackcloth and prayed unto the Lord 1. Chron. 21.16 17 18. Yet for the staying of the plague the Lord would have besides an altar
reared and sacrifices offered thereon which was doubtlesse to teach them that there was no way to obtain the pardon of their sinne and the removall of their present judgement but by faith in that propitiatory sacrifice which their promised Messiah was to offer up for them but why was this altar appointed to be reared in the threshing floore of Araunah the Jebusite I answer first to intimate the end of this sacrifice to wit that it was to stay the plague that it might go no further there it was that the Angel appeared in a visible shape with a drawn sword 1. Chron. 21.15 The Angel of the Lord stood by the threshing floore of Ornan the Jebusite thither therefore David was sent to rear up an altar and to offer sacrifices secondly because of Davids fear the Lord having a gracious respect herein to the sad condition of his poor servant which we find expressed 1. Chron. 21.29.30 The tabernacle of the Lord which Moses made in the wildernesse and the altar of tht burnt offerings were at that season in the high places at Gibeon But David could not go before it to enquire of God for he was afraid because of the sword of the Angel of the Lord that is he durst not give over interceding there to go unto Gibeon for fear of the slaughter that might be made in the interim by the sword of the Angel amongst the inhabitants of Jerusalem or else he was so weakened with the terrour of seeing the Angel with a drawn sword that he was not able to go thither and when he could not go to Gibeon what place was then sitter to reare an altar in then that where the Angel appeared with a drawn sword thirdly to signifie the calling of the Gentiles for Araunah being of the stock of the Jebusites though doubtlesse at present a proselite that is one that was converted to the faith of Israel the Lords appointing David to rear an altar in his threshingâfloore did notably shadow forth that the day should come when God would dwell amongst the Gentiles and be worshipped by them and fourthly because God had determined in this very place to have the Temple built as is evident 2. Chron. 3.1 Then Solomon began to build the house of the Lord in Jerusalem in mount Moriah where the Lord appeared unto David his father in the place that David had prepared in the threshing floore of Ornan the Jebusite and so the Lord would have this place consecrated as it were and endeared to the people by the sacrifice that procured so great a blessing for them as was the staying of this raging pestilence Vers 22. Behold here be oxen for burnt sacrifices and threshing instruments and other instruments of the oxen for wood In 1. Chron. 21.23 there is added that he offered him also his wheat for a meat-offering Lo I will give thee the oxen also for burnt-offerings and the threshing instruments for wood and the wheat for the meat-offering I give it all partly because of the terrour he was stricken into by seeing the Angel with the drawn sword for as it is noted before from 1. Chron. 21.20 both he and his sonnes had seen the Angel and hid themselves and partly because he was told that the altar and sacrifices intended were for the removing of that heavy judgement that lay now upon the people in stead of selling he proffered to give unto David not the threshing floore onely but the oxen also the threshing instruments wheat and all not caring how much he gave for so good a use Vers 23. All these things did Araunah as a king give unto the king The most Expositours do hereupon inferre that this Araunah had been king of the Jebusites and embracing the faith of Israel was content to live as a private man and to let David reigne as king in Jerusalem and indeed in the Hebrew it is All these things did Araunah a king give unto the king but this ground methinks is not sufficient to warrant this conceit rather I conceive this expression is used by way of extolling the bounty of Araunah that he did herein as it were match David the king in bounty carried himself more like a king then a private subject in this his princely bounty Vers 24. And the king said unto Araunah Nay but I will surely buy it of thee at a price c. Some conceive that David would needs give the full price for these things because he would not take away that which was anothers to give unto God as knowing well that sometimes a kings request is in effect a command that subjects do often give what they would not part with but that they dare not but give it but because David might well see that Araunah offered these thing freely it is better said by others that this was from the ingenuity of David because he was not willing to serve God cost-free So David bought the threshing-floore and the oxen for fifty shekels of silver 1. Chron. 11.25 It is said that David gave to Ornan for the place six hundred shekels of gold by weight which seeming difference is thus reconciled to wit that he bought the thresning-floore and the oxen as here for fifty shekels of silver but for the whole place and the ground with the houses where afterward the Temple was built he gave six hundred shekels of gold Vers 25. So the Lord was intreated for the land and the plague was stayed from Israel And this the Lord testified by sending fire from heaven to consume the sacrifices as is expressed 1. Chron. 21.26 and he answered him from heaven by fire upon the altar which must be meant onely of burning the burnt offerings for the sacrifices of peace offerings were not burnt upon the altar but were to be eaten as a holy feast so that it seems the burnt-offerings were first offered on the altar which were miraculously consumed by fire from heaven and then afterwards the peace-offerings were offered upon the same altar ANNOTATIONS Upon the first book of KINGS Otherwise called The third book of the KINGS CHAP. I. NOw king David was old and stricken in years and they covered him c. The scope of these two following books is to declare the history of the Commonwealth of Israel when it was divided into two several kingdomes under the command of the severall kings of Judah and Israel and therefore it is that they are called The books of the Kings The history of Saul and David were related in the two foregoing books of Samuel because they reigned over the whole people of Israel united in one body Onely Solomons reigne is here described and the death of David as making way thereto because in his reigne we are to see the first cause of that following schisme and rending of the kingdome of Israel into two severall kingdomes to wit that of Judah and that of Samaria By whom these books were written we cannot say that they were written by the
and others that were of Davids guard and in their courses attended upon him Vers 11. Wherefore Nathan spake unto Bathsheba the mother of Solomon saying By Nathan the Lord had made known to David his will concerning Solomons succeeding him in the throne 1. Chr. 22.8 9. 2. Sam. 7.13 and therefore Nathan knowing this which Adonijah had done to be against the will and purpose of the Lord and against that which David had appointed was the forwarder to stirre and oppose himself against it and to that end he went presently to Bathsheba before she though the mother of Solomon had heard any thing of that which Adonijah had done and acquainting her with what he had heard and that by way of enquiry to startle her the more Hast thou not heard that Adonijah the sonne of Haggith doth reigne he sets her on work to go to the king about it as knowing that in regard of her affection to her sonne none would be more zealous in the businesse then she and that in regard of Davids great affection to her none was more like to prevail with him onely for her encouragement he addes those words And David our Lord knows it not thereby intimating that she need not fear but David when he came to know what was done would soon take a course to suppresse Adonijah Vers 12. Let me I pray thee give thee counsel that thou mayest save thine own life c. To make Bathsheba the more willing to hearken to him Nathan here tells her how deeply the businesse concerned her and that because if Adonijah prevailed she might be sure that he would never let Solomon her sonne live that was his rivall for the crown nor her neither whose hatred he would alwayes fear because of the wrong he had done her Vers 18. Adonijah reigneth and now my Lord the king thou knowest it not This last clause Bathsheba addes to let the king know that she did not tell him of Adonijahs reigning as blaming him for breaking his promise for she was fully assured that he knew nothing of it but onely to make known the insufferable insolency of Adonijah who durst attempt such a thing without his privity and that David might in time take some course to suppresse him Vers 20 And thou my Lord O king the eyes of all Israel are upon thee c. That David might not fear lest he should not be able to oppose the faction of Adonijah Bathsheba seeks to assure him that the people were generally enclined to yield to that which he should determine herein and did wait to see which of his sonnes he would appoint to sit in the throne after him or rather that he should appear for Solomon and make good what he had formerly declared concerning him in a publick assembly of the Princes and Elders of the people Vers 21. I and my sonne Solomon shall be counted offenders That is I and my âonne shall be charged for endeavouring to have gotten the kingdome from Adonijah to whom of right it did belong and so for that shall suffer as offenders Vers 22. While she yet talked with the king Nathan the Prophet also came in And so Bathsheba went out for though that be not expressed here yet it is evidently implyed vers 28. where it is said that when Nathan had spoken his mind David commanded that Bathsheba should be called in again Vers 24. My Lord O king hast thou said Adonijah shall reigne after me c. This he demands onely to intimate that he verily believed that what Adonijah had done he had done without his allowance first because David was not wont to resolve any thing in such weighty affairs without consulting with him and secondly because he himself had brought that message to him from God concerning Solomons succeeding him in the throne Vers 26 And thy servant Solomon hath he not called Thus she calls her sonne by way of endearing him to David to wit by intimating that he was willing to obey his father in all things and sought not to wrest the kingdome away before he was dead as Adonijah did Vers 28. And she came into the kings presence and stood before the king And so Nathan went out again as is also clearly implyed vers 32. where it is said that when David had spoken what he had to say to Bathsheba he gave order that Nathan should be called in again Vers 29. As the Lord liveth that hath redeemed my soul out of all distresse c. In renewing his oath to Bathsheba David mentions the Lords delivering him out of all distresse as an engagement whereby he was bound to be carefull of doing what in Gods presence he had sworn he would do Vers 31. Let my lord king David live for ever This may be meant thus Long mayest thou live here and for ever in the world to come but because this was an ordinary form of speech which they used to Princes in those times not onely amongst the Israelites but also amongst other nations as we may see Neh. 2.3 where Nehemiah spake thus to Artaxerxes Let the king live for ever and Dan. 2.4 Then spake the Chaldeans to the king in Syriack O king live for ever and so in many other places of that Prophecy therefore many hold with good probability that the meaning of this phrase of speech was onely to imply that they desired the long life of their king and could be glad if it might be so that they might never loose him and this too Bathsheba might at present say the rather to imply that she desired not her sonne Solomon should be presently king but rather that king David might live to enjoy it himself many and many years but onely that after his decease her sonne might then succeed him in the throne Vers 33. Take with you the servants of your lord That is my life-guard to wit the Cherethites and Pelethites vers 38. and this David appointed partly for their better safeguard and partly by way of honouring Solomon as their new anointed king And cause Solomon my sonne to ride upon mine own mule and bring him down to Gihon A river on the west or southwest of Jerusalem which Hezekiah brought streight down to the west side of the citie of David 2. Chron. 32.30 and it is thought to be the same that is elsewhere called Siloe Thither David would have Solomon go to be anointed either because thence he might afterward enter the citie with the more pomp and solemnity or else because it was not farre from En-rogel where Adonijah and his confederates were met and so it served the better for their astonishment when they should heare the noise made at Solomons anointing or else that all men might perceive that David had now before his death appointed him to be anointed king in opposition to Adonijah who had exalted himself to be king over Israel Vers 38. And the Cherethites and the Pelethites c. See the note 2. Sam. 8.18 Vers
thing of that which his father had gotten till himself fell from God chap. 5.4 therefore it is thought that this Rezon did elsewhere shelter himself or lived by secret robbing and pillaging till Solomons declining dayes and that then he brought Damascus to an open revolt and became king thereof and was an enemy to Solomon on the north as Hadad the Edomite was on the south Vers 26. And Jeroboam the sonne of Nebat an Ephrathite c. An Ephrathite that is of the tribe of Ephraim and so in this tribe all the kings of Israel that raigned over the ten tribes had their chief residence and herein was that prophesie fulfilled that Ephraim should be greater then Manasseh Gen. 48.19 now of this man it is said that he lift up his hand against the king to wit by revolting from him and becoming the head of the ten tribes in rending the kingdome from his sonne for though perhaps after he had heard the prophesie of Ahijah he might entertain thoughts of disloyaltie against his Soveraigne and perhaps secretly sow some seeds of sedition among the people for which he was glad to fly into Egypt vers 40. yet we read of nothing he openly attempted against Solomon or against his house till Solomon was dead Vers 28. He made him ruler over all the charge of the house of Joseph That is he made him receiver or treasurer for all the kings revenues in the two tribes of Ephraim and Manasseh Vers 29. When Jeroboam went out of Jerusalem c. To wit to enter upon the office and charge which Solomon had honoured him with the prophet Ahijah found him in the way who is called the Shilonite because he was of Shilo where the Tabernacle was many years together he was one of them that wrote the Acts of Solomon 2 Chron. 9.29 and they two were alone in the field If therefore Jeroboam went attended out of Jerusalem according to the honour of the charge whereto Solomon had now advanced him it seems the Prophet desired to have some private conference with him and then when they were alone delivered his message to him Vers 30. And Ahijah caught the new garment that was on him That is the new garment wherewith the Prophet who now represented Gods person the absolute disposer of the kingdome newly erected in the house of David had clad himself Vers 31. Behold I will rend the kingdome out of the hand of Solomon and will give ten tribes to thee That is all besides Judah and Benjamin some conceive that Simeon was the onely tribe which joyned with that of Judah as having their lot within the lot of Judah Josh 19.2 but this cannot be because those of the tribe of Simeon that joyned themselves with Asa are expressely said to be such as revolted from the kingdome of Israel 2 Chron. 15.9 Neither need it seem strange that the tribe of Simeon having their portion within that of Judah should notwithstanding belong to the kingdome of Israel for it seems that the Simeonites in Davids time went forth with Colonies and planted themselves in other places as is manifest 1 Chron. 4.31 39. However by foretelling Jeroboam what should happen the Lord took order that he should know that whatever should occasion that revolt of the ten tribes from the house of David yet it was by the providence of God who had now conferred the kingdome upon him See the note also vers 13. Vers 33. Because that they have forsaken me and have worshiped Ashtoreth c. This is the reason given for that he had said before vers 31. I will rend the kingdome out of the hand of Solomon c. But why should Rehoboam suffer in the losse of ten tribes for the peoples idolatry I answer first because Solomons giving way to his wives idolatry proved a snare to the people and occasioned their revolting from God and secondly even the people suffered as well as Rehoboam hereby this rent in the kingdome proving the occasion of continuall warre between them of Judah and them of Israel which brought in many miseries from forraigne nations upon both kingdomes Vers 36. And unto his sonne will I give one tribe that David my servant may have a light alway before me c. That is unto one of his posteritie sitting in the throne of David See the note 2 Sam. 21.17 Vers 39. And I will for this afflict the seed of David but not for ever For at length Christ arose out of the tribe of Judah to whom God gave the throne of his father David to reign over the whole house of David for ever Luk. 1.32 33. Vers 40. Solomon sought therefore to kill Jeroboam and Jeroboam arose and fled into Egypt c. Hereby it appears that Jeroboam had some way discovered that which the Prophet had so secretly imparted to him and perhaps began to alienate the hearts of the people from the king and so to escape Solomons fury he fled to Shishak king of Egypt and sheltered himself there till Solomon was dead and yet was this Shishak Solomons brother in law if he were as generally it is thought he was the sonne of that Pharoah king of Egypt whose daughter Solomon had married Vers 41. All that he did and his wisedome are they not written in the book of the acts of Solomon The acts of Solomon were written by Nathan Ahijah and Iddo prophets that lived in Solomons time 2 Chron. 9.29 but this book here mentioned seems to have been some complete historie not now extant of the reigne of Solomon gathered out of the severall writings of these prophets and other records of those times wherein many particulars of his life were recorded not expressed in the sacred storie and amongst other things doubtlesse that of his repentance for though it be not here expressed yet that he did repent before his death may be evidently gathered from other places of Scripture as 2 Chron. 11.17 So they strengthened the kingdome of Judah and made Rehoboam the sonne of Solomon strong three yeares for three yeares they walked in the way of David and of his sonne Solomon where Solomon and David are joyntly commended and from that promise made concerning Solomon Psal 89.33 Neverthelesse I will not utterly take away my loving kindnesse from him nor suffer my faithfulnesse to fail but especially from the book of Ecclesiastes which questionlesse was written as the publick monument of his repentance and that which we reade 2. Pet. 1.20 21. where all the penmen of Scripture are said to have been holy men of God CHAP. XII Vers 1. ANd Rehoboam went to Shechem for all Israel were come to Shechem to make him king Though Solomon had seven hundred wives and three hundred concubines chap. 11.3 yet we reade but of three children that he had two daughters Taphath and Basmath that were married to two of his own Princes chap. 4.11.15 and this his sonne Rehoboam who was born to him of Naamah an Ammonitesse chap. 14.21 a
yeare before Solomon was crowned king of Israel for Solomon reigned but fourty years chap. 11.42 and Rehoboam was one and fourty years old when Solomon died 2. Chron. 12.13 Being therefore the undoubted heir to the kingdome for God had now settled the kingdome upon Solomon and his heirs 2. Sam. 7.12 13. and the consent of the people being never required for the establishing of his father Solomon in the throne why should it be now necessary to make him king or if the people must be called together for this why not to Jerusalem rather then to Shechem Surely this doth very probably imply that the ten tribes being already seditiously enclined did presently upon the death of Solomon revive the memory of that old division of the kingdome in the dayes of David and Ishbosheth the sonne of Saul 2. Sam. 2.8 9 10. and did openly make known that they would have him receive the crown and kingdome of Israel apart by it self as David did at Hebron 2. Sam. 5.3 and to that end called an assembly of the people at Shechem resolving to make themselves another king if Rehoboam gave them not the better satisfaction and that this was the cause of Rehoboams going thither Vers 2. When Jeroboam the sonne of Nebat who was yet in Egypt heard of it c. That is when he heard of Solomons death and that the ten tribes began to stirre against Rehoboam and to that end had appointed an assembly at Shechem Vers 3. They sent and called him c. That is at the same time when the people gave him notice of Solomons death c. they desired him to come out of Egypt to them and this too discovered that they meant not well to Rehoboam whatever they pretended that they send for Jeroboam who fled away as a traytour from Solomon his father into the land of Egypt Vers 4. Thy father made our yoke grievous c. To wit by tributes and taxes imposed upon them for though he made not the Israelites bondmen chap. 9.22 yet we reade of provision that was gathered in all his land for his houshold chap. 4.7 and of levies made for his buildings chap. 9.15 and besides in his latter dayes when his thousand wives and concubines were to be provided for and Temples built for their idol-gods and withall Hadad of Edom and Rezon of Damascus began to make warre against him we may well think he laid still greater and heavier impositions upon them and of these they desired now to be eased in this petition they presented to Rehoboam they had cause enough indeed to complain of Solomons government in his latter dayes because of the idolatry he had set up in the land but of this they speak not one word but onely complain of their taxes Make thou the greivous service and the heavie yoke whith thy father put upon us lighter and we will serve thee Vers 6. And king Rehoboam consulted with the old men that stood before Solomon his father c. How much more likely these men were to give him the best counsel then those whose counsel he afterwards followed is intimated in these words first because they were old men whose judgement is usually by long experience better then the judgement of younger men with the ancient is wisedome and in length of dayes is understanding Job 12.12 And secondly because they had stood before Solomon his father that is they had been of his servants and counsel and could not therefore but learn much wisedome of him who was the great oracle of wisedome in those dayes Vers 7. If thou wilt be a servant unto this people this day and wilt serve them c. In 2. Chron. 10.7 it is If thou be kind to this people and please them and speak good words to them that is if thou wilt answer them gently which was indeed the counsel of his father Solomon Prov. 15.1 a soft answer turneth away wrath and if thou wilt grant them their desire at present then they will alwayes continue thy subjects and servants Because Rehoboam might think that if he should yield to the people when they came in such an imperious insolent manner hereby he should make himself a slave and a servant to those which should be subjects and servants to him therefore to answer this the old men expresse themselves thus If thou wilt be a servant to this people this day c. as if they should say Be it so better it is to be a servant to them for a day and to stoop to them beyond that which were otherwise fitting and so to work them to the obedience of subjects by degrees which afterwards may be easily done then by standing too much upon terms of honour now to enrage them and drive them off to an open rebellion and this indeed was wise politick counsel but yet observable it is that as Princes counsellours are wont to do that which they aimed at was not the benefit and ease of the people but that he might appease them for the present and so having wonne them to submit to his soveraignty might afterwards use them as he pleased himself then they will be say they thy servants for ever Vers 8. But he forsook the counsel of the old men c. That is he misliked their counsel to wit because he thought it stood not with his honour so to stoop to the people and so thereupon he consulted with the young men that were growen up with him and stood before him that is the young gallants that attended him in his court the sonnes of the Nobles that had been from their childhood and youth brought up with him and herein we have the reason intimated why he afterwards preferred these mens counsels before the counsel of his aged grave Senatours to wit because his affection was more to these then to the other and so that made him the more inclinable to like that which they said but herein Rehoboam did notably discover his folly and made good what his father had written Eccles 2.18 19. I hated all my labour which I had taken under the sun because I should leave it unto the man that shall be after me And who knows whether he shall be a wise man or a fool yet shall he have dominion over all my labours Vers 10. My little finger shall be thicker then my fathers loins c. These were doubtlesse proverbiall speeches the meaning whereof was that Rehoboam would lay farre heavier burdens upon the people then ever his father had and that he would handle them more severely then ever his father had done my father hath chastised you with whips but I will chastise you with scorpions that is with whips that sting like scorpions and some indeed think that there was a kind of whips used in those times that for this cause were called scorpions now herein was the folly of Rehoboams young courtiers discovered that would teach their king to give such harsh language to a people
Rehoboam secondly because the priests and Levites and their brethren of Judah too would be pressing them with the sinne of their rebellion against their lawfull soveraigne and shewing them how unlike the Lord was to regard the sacrifices of those that lived in so grosse a sinne and thirdly because the very sight of the Temple and the serious thoughts they must needs have of God and of themselves when they came to offer up their sacrifices there must needs strike them with an apprehension of their guilt in rejecting him whom God had appointed to rule over them and so hereupon he resolved to set up some other way of worship for them and thus that very thing which God had appointed purposely to keep them in one uniform way of worship namely that there should be but one altar and one place of sacrificing to wit at the Temple in Jerusalem to which they should resort from all parts of the land even that I say proved the occasion of setting up a new way of worship to wit that of worshiping the golden calves Vers 28. Whereupon the king took counsel and made two calves of gold c. In imitation as of old of the Egyptians idol-god amongst whom Jeroboam had lived of late and with whom it seems he held a strict league and amitie God had raised him from nothing to be king of Israel and he turned this his God into the image of a calf that eateth hay See the note Exod. 32.4 Vers 29. And he set the one in Beth-el and the other put he in Dan. Beth-el was in the tribe of Benjamin but fell away it seems to Jeroboam and the ten tribes and so was in the very skirts of his kingdome southwards close by the portion of the tribe of Benjamin and Dan was in the utmost part of the kingdome northward Vers 30. The people went to worship before the one even-unto Dan. The meaning of this may be that they went first to that in Dan or else that the people did presently yield to worship these his idol-gods and went at the usuall times to his golden calves yea even to that which was furthest off even to Dan nay perhaps that even those that dwelt about Beth-el would go to the idol at Dan and those that dwelt about Dan would go to Beth-el and what was then eased of their travelling to Jerusalem Vers 31. And made priests of the lowest of the people which were not of the sonnes of Levi. For the priests and Levites that dwelt in Israel left their suburbs and their possessions and went to Judah and Jerusalem 2 Chron. 11.14 and that because Ieroboam and his sonnes had cast them off from executing the priests office unto the Lord and hereby no doubt Jeroboam greatly enriched himself as taking into his hands all those cities which had been given them by Moses and Joshua indeed the basest of the people were priests good enough for his golden calves but because he pretended the worship of the true God in them even this is charged upon him as a sinne Vers 32. And Jeroboam ordained a feast in the eighth moneth on the fifteenth day of the moneth like unto the feast that is in Judah That is like unto the feast of Tabernacles the meaning is this whereas God appointed the Israelites to keep the feast of Tabernacles on the fifteenth day of the seventh moneth Levit. 23.34 he appointed his people to keep a feast like unto this by way of thankfulnesse for the fruits of the earth then gathered in but it must be on the eighth moneth not the seventh least the people taking it to be the the same feast of Tabernacles should at last begin to scruple that their males were bound all to go to Jerusalem to keep this feast according to the law Deut. 16.16 And he offered upon the altar c. To grace the way of worship which he had set up even he himself did undertake to do the work of a priest upon the altar that he had built whence it is that in the following chapter vers 4. it is said that he put forth his hand from the altar for the apprehending the man of God that foretold the ruine of it CHAP. XIII Vers 1. ANd behold there came a man of God out of Judah by the word of the Lord c. That is by the command of the Lord. And thus the Lord did betimes give Jeroboam warning and called him to repentance as he did also often afterward by Ahijah Chap. 14.7 8. and by Iddo the prophet 2 Chron. 9.29 In the book of Ahijah the Shilonite and in the book of Nathan the prophet and in the visions of Iddo the Seer against Jeroboam the sonne of Nebat Indeed the most Expositours from Josephus hold that Iddo was this man of God here spoken of but that cannot be for this man of God was immediately after slain by a lion in the very beginning of Jeroboams reigne whereas Iddo lived to write the acts of Rehoboam first and last 2 Chron. 12 15. and 13.22 Vers 2. And he cryed against the altar in the word of the Lord c. That is in Gods name or with the word or message which God had given him in charge to wit that which follows in the next words O altar altar thus saith the Lord Behold a child shall be born unto the house of David Josiah by name c. wherein he directed his speech to the altar thereby covertly to imply that it was in vain to speak to Jeroboam and repeated the word altar twice O altar altar to signifie the observablenesse of what he had to say and the zeal and fervencie of his spirit in the observablenesse of what rivall altar set up as it were in defiance against the altar of God And upon thee shall he offer the priests of the high places and burn incense upon thee c. That is the dead bones of the priests that do now and shall hereafter burn incense upon thee for so the accomplishment of this prophecy is related in the story of Josiah about three hundred years after it was foretold by this man of God 2 King 23.16 and indeed therefore is the next clause added here by way of explaining this and mens bones shall be burnt upon thee but howsoever this he calls an offering of the priests upon the altar first as in scorn of their idolatrous altar which should one day have such a goodly sacrifice burnt upon it even a sacrifice of dead mens bones secondly by way of deriding their priests that should one day be themselves burnt as a sacrifice upon their altar as they had turned their Creator into a beast a calf so their bones as the bones of so many beasts and calves should be burnt as an offering upon their altar and thirdly to intimate that the defiling and polluting of this their idolatrous altar should be indeed as a sacrifice most acceptable unto God Vers 3. Behold the altar shall
made a very great burning for him Vers 27 And Baasha smote him at Gibbethon which belongeth to the Philistines c. This Gibbethon belonged to the tribe of Dan Josh 19.41 and was in the dayes of David and Solomon in the Israelites possession but now it seems the Philistines had gotten it and whilest Nadab laid siege against it that he might recover it he was treacherously slaine by Baasha and so the siege it seems was raised for twenty six yeares after or thereabouts the sonne of Baasha did again lay siege to this citie as we may see chap. 16.15 Vers 30. Because of the sinnes of Jeroboam c. So that the idolatry wherewith Jeroboam thought to have continued the kingdome to him and his posterity was the very cause why his whole family was rooted out and the kingdome was transferred to another CHAP. XVI Vers 1. THen the word of the Lord came to Jehu the sonne of Hanani against Baasha This Jehu was the same Prophet that afterwards was sent to Jehoshaphat to reprove him for his league with Ahab 2. Chron 19.2 and that wrote a book of the Chronicles of those times 2 Chron. 20.34 and his father Hanani was he that reproved Asa for seeking to Benhadad for aid against Baasha 2. Chron. 16.7 so that the father and the sonne were both at the same time the known Prophets of the Lord. Vers 7. And also by the hand of the prophet Jehu the sonne of Hanani came the word of the Lord against Baasha c. Some conceive that this hath reference to the judgement denounced against Jeroboam by Ahijah chap. 14.6 c. as if it had been said as the word of the Lord came by Ahijah against Jeroboam so also by Jehu against Baasha But I rather think that the meaning of this clause is onely this that before the death of Baasha Jehu did his message as God had commanded The same words are here again repeated which we had before vers 1. but there they are to shew what God gave in charge to the Prophet here their drift is to shew that accordingly the Prophet delivered his message as the Lord had enjoyned him and that for all the evil that he did c. in being like to the house of Jeroboam and because he killed him that is his lord Nadab the sonne of Jeroboam as is expressed before chap. 15.27 for though Baasha did herein what God had decreed yet he had no command from God for it but did it onely to get the kingdome and therefore it was treason now in him as it was afterward also in Jehu when he slew Ahabs posterity because he aimed onely at himself therein though he had a command from God Hos 1.4 And it shall come to passe at that day that I will break the bow of Israel in the valley of Jezreel and will avenge the blood of Jezreel upon the house of Jehu And indeed that the judgement which fell upon Baasha was partly for his murdering of Nadab we may see by the Lords dealing with him just as he dealt with the house of Jeroboam for as he slew the sonne of Jeroboam when he had yet sat in the throne of Israel not full two complete yeares and that whilest he was laying siege against Gibbethon and then immediately destroyed all the rest of his family chap. 15.27 28 29. so Zimri slew the sonne of Baasha when he had reigned not full two complete yeares as is said here vers 8. and that too whilest his army lay encamped against Gibbethon vers 15. and then immediately cut off all the rest of his family and friends vers 11.12 Vers 8. In the twenty and sixth yeare of Asa king of Judah began Elah the sonne of Baasha to reigne over Israel in Tirzah two years But not fully complete for he began to reigne in the six and twentieth yeare of Asa and was slain in the seven and twentieth yeare of Asa vers 15. Vers 9. And his servant Zimri captain of half his chariots conspired against him as he was in Tirzah c. His forces lying then encamped against Gibbethon vers 15. whereby he gave such an advantage against himself as was not by Zimri neglected Vers 11. And it came to passe when he began to reigne as soon as he sat on his throne that he slew all the house of Baasha c. That is he slew all his family kinsfolks and friends that there might be none to avenge his death and that presently that he might not be prevented as indeed he had been if he had not done it speedily for within few dayes he himself came to an untimely end vers 18. Vers 13. In provoking the Lord God of Israel to anger with their vanities c. That is with their idols for so the idol-gods of all idolatours are usually called in the Scripture partly because they have nothing of a God in them their deitie wholly consisting in the idolatrous vain opinion We know that an idol is nothing saith the Apostle 1. Cor. 8.4 and partly because they can do neither good nor evil 1. Sam. 12.21 Turn ye not aside for then ye shall go after vain things that cannot profit for they are vain Vers 15. In the twenty and seventh yeare of Asa king of Judah did Zimri reigne seven dayes c. Accounting as is most likely to the time that Omri was proclaimed king in the camp as is related in the following verse Vers 18. He went into the pallace of the kings house and burnt the kings house over him with fire c. That so first Omri might never enjoy that stately palace of Tirzah and secondly that neither living nor dead he might fall into the hands of his insulting adversaries Vers 19. For his sinnes which he sinned in doing evil in the sight of the Lord in walking in the way of Jeroboam c. For though he reigned but seven dayes ere Omri was proclaimed by the souldiers yet perhaps it was longer ere he was forced to burn himself and beside within the space of those seven dayes he might by his edicts make known to the people his resolution to continue the worship of Jeroboams calves Vers 21. Half of the people followed Tibni the sonne of Ginath to make him king and half followed Omri It seems the people misliking that the souldiers should take upon them to choose their king chose this Tibni to be their king between whom and Omri there was continuall warres for three years and upward each party striving to assure the crown to him whom they had elected till at length Omri prevailed Vers 23. In the thirtie and one yeare of Asa king of Judah began Omri to reigne c. That is then he was fully and peaceably settled in the kingdome in the seven and twentieth yeare of Asa was he first chosen king by the army at Gibbethon vers 15 19. but for well nigh foure years after Tibni that was chosen by the people strove with him for the
Jehoshaphat Did I not tell thee that he would prophecie no good concerning me but evil as if the Prophet had said seeing thou art displeased at what I have said and wilt not believe but that I have spoken it out of ill will I will now largely shew you the whole vision that I saw I saw the Lord sitting on his throne and all the host of heaven standing by him on his right hand and on his left That is the Angels who are the ministers of the God of heaven at whose command they are continually imployed and if in this host the evil spirits are also included they are called the host of heaven onely because they also are under the overruling power of God and are ministers to execute his vengeance on the wicked and were happely such as stood now on his left hand Vers 20. And one said on this manner and another said on that manner This is added onely to imply that God hath divers wayes and means whereby he can accomplish that which he hath purposed in himself Vers 25. Thou shalt see in that day when thou shalt go into an inner chamber to hide thy self To wit lest he should be slain for incouraging the king to go against Ramoth Gilead by his false prophecy Vers 26. Take Micaiah and carry him back unto Amon the governour of the city and to Joash the kings sonne This Joash was it seems either the sonne of Ahab or rather the sonne of Omri the father of Ahab and called usually amongst the people the kings sonne and being in some place of authority in the citie the Prophet was sent to him together with Amon the governour of the citie As for these words of Ahabs Take Micaiah and carry him back from hence it may be probably gathered that when at first they fetched Michaiah they fetched him out of prison whither he is now sent back again and because of this many Expositours incline to think that this Micaiah was that Prophet that formerly threatned that his life should go for the life of Ben-hadad whom he had sent away in peace chap. 20.42 and that for this he had been ever since kept in prison Vers 27. Put this fellow in prison and feed him with bread of affliction c. That is with a diet course and scanty a poore pittance enough to hold life and soul together such as is usually allowed to poore captives and slaves and will onely serve to prolong their affliction and misery See Deut. 16.3 Vers 29. So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth Gilead It was much that good Jehoshaphat should cause Micaiah to be sent for and then suffer a proud Baalitish priest to smite him on the cheek before his face and heare the king with such a severe charge send him back to prison and never open his mouth to speak a word for the poore Prophet but that he should go up to Ramoth Gilead with Ahab after the Prophet had foretold the dangerous event of this expedition is farre more strange and indeed all that can be said herein is this that either he was so farre overborn with the confidence of those foure hundred Prophets that promised victory that he began to think however at first he suspected them that their words might prove true rather then Micaiahs the rather because he knew that they should fight in a just cause which God usually favours or else that having engaged his word already to Ahab with whom he had lately joyned himself in affinitie he was loth to shrink now upon the words of Micaiah but chose rather to hazard the successe and to make triall what the event would be Vers 30. And the king of Israel said unto Jehoshaphat I will disguise my self c. Great personages are usually most laid at in battels and besides the prophesie of Micaiah had scared Ahab doubtlesse though he seemed to slight it yea perhaps he might also heare of the king of Syrias charge to his souldiers concerning him to avoid therefore this danger and so if it might be to elude Micaiahs threat he resolves to disguise himself and to enter the battel in the habit of an ordinary captain But yet happely Ahab pretended that he did this onely that the Syrians might not know there were two kings in the battel lest they should thereby be rendred the more cautelous and wary in their fight And thus he might indeed upon a fair ground wish Jehoshaphat to go on in his robes because he would not put upon him the disguising of himself in the attire of a common souldier or captain Vers 31. Fight neither with small nor great save onely against the king of Israel This the king of Syria commanded his two and thirty captains 1. Kings 22.31 first because he might well hope that the death or taking of the king would be the readiest means to rout the whole army or secondly because he desired to wipe off the dishonour that fell upon him in the last battel by bringing Ahab under his mercie as he was then exposed to the mercy of Ahab So well doth he repay the mercie which the king of Israel had then shown him and that no doubt by the speciall hand of Gods providence to convince him of his folly in sparing him whom God would have had destroyed Vers 32. Jehoshaphat cried out That is he cried out for help to wit both by calling upon Ahab to help him whereby it may be the Syrian captains perceived that he was not the king of Israel and by calling upon God for succour who thereupon helped him as it is said 2. Chron. 18.31 and moved the Syrians to depart from him onely the Lord was pleased by bringing him into this danger to let him see his folly in going out with Ahab notwithstanding the Prophet Micaiah had given him so fair a warning Vers 34. Turn thine hand and carrie me out of the host for I am wounded That is out of the battel for he left not the camp lest his souldiers should fly but was stayed up in his chariot untill the evening vers 35. and thus at last the vengeance of God fell upon him for his idolatry and for his persecuting Gods prophets but especially for the death of Naboth Vers 38. And one washed the chariot in the pool of Samaria and the dogs licked up his bloud c. See the note chap. 21.19 41. Vers 42. Jehoshaphat was thirty and five yeares old when he began to reigne and he reigned twenty and five yeares in Jerusalem Seeing therefore he began his reigne in the fourth yeare of Ahab as it is said in the foregoing verse who reigned two and twenty years in Samaria it must needs follow that whilest Jehoshaphat sate in the throne of Judah Ahab reigned in Israel about seventeen or eighteen years Ahaziah the sonne of Joram two years and Jehoram his brother the second sonne of Ahab about foure years and then Jehoshaphat dyed and
to joyn themselves to these sacred societies of the sonnes of the prophets and hence it was that their colledge had not now room enough for them and therefore they desire liberty of Elisha their master to build another and that they affected not either pomp or state but were contented with a very homely dwelling is evident by this that themselves were to be the builders of it Let us go we pray thee unto Jordan and take thence every man a beam and let us make us a place there vers 2. Vers 8. In such and such a place shall be my Camp That is the king of Syria resolved upon a place where he would lie in ambush with his army knowing that the army of the Israelites was to passe that way and so hoping on a sudden to fall out upon them Vers 9. And the man of God sent unto the king of Israel saying Beware thou passe not such a place c. That is he sent to Jehoram the sonne of Ahab who was now king and succeeded his brother Amaziah in the throne of Israel Chap. 3.1 Had not Ahab his father spared the king of Syria when he had him in his power 1. Kings 20.34 the Syrians had not been perhaps such continuall thornes in the sides of his sonne but now he smarted for his fathers foolish pity onely God was pleased to save his people by the prophet Elisha that so they might thereby be rendred more carefull to keep God for their friend or else might be left without excuse Vers 13. And he said Go and spie where he is that I may send and fetch him A resolution that discovered no lesse folly then rage for what a madnesse was it to lay a plot to surprise him of whom they had said that he knew every word that the king spake in his greatest secrecie Vers 15. And when the servant of the man of God was risen early c. Because Gehazi is after this Chap. 8.4 called the servant of the man of God some Expositours hold that it was Gehazi that the text here speaks of and consequently that the leprosie of Gehazi was of that sort which did not make those that had it unclean and so unfit to converse with others But yet because Gehazi is no more mentioned in the story as imployed in the ministring to Elisha therefore it is most probable that upon that fact of his mentioned in the former chapter being stricken with Leprosie he was dismissed from his attendance upon Elisha and this other servant here mentioned was one that succeeded in his room Vers 18. And he smote them with blindnesse according to the word of Elisha To wit such a blindnesse as the Sodomites were stricken with Gen. 19.11 which was not a deprivation of sight for they would never have followed a man that promised to shew them the citie where the prophet was if they had been stark blind but rather a withholding of their sight from seeing that which they desired to see or a dazeling and deluding the sense that made them mistake what they saw and apprehend it to be something else then what it was Vers 19. And Elisha said unto them This is not the way c. Elisha going forth of the city to meet them when he saw them coming towards it it seems they enquired of him both concerning the town and concerning the prophet and hereupon he answered them as secretly mocking them and insulting over them with these ambiguous words This is not the way to wit which you must go Neither is this the citie where you must meet with Elisha Follow me c. Vers 21. And the king of Israel said unto Elisha when he saw them My father shall I smite them c. It is not likely that Elisha would bring such an army of Syrians into the city but that first he would give warning to the king to arm themselves in a readinesse that when they came into Samaria instead of being able to do any hurt there upon the opening of their eyes they should see themselves begirt with their enemies ready upon a word given to cut all their throats And hence is this speech of the kings to the prophet My father shall I smite them shall I smite them his repeating those words showing that his fingers itched to make use of this advantage to be revenged on the Syrians though yet he would not do it without the prophets leave Vers 22. Wouldest thou smite those whom thou hast taken captive with thy sword and with thy bow As if he should have said if thou hadst taken them prisoners in the battell thou wouldest not have slain them much lesse being cast into thy hands not by any force and policie of thine but onely by this miraculous providence of the Almighty Now thus God was pleased to have these bloudy enemies of Gods people dismissed in peace that even they might publish these miraculous works of God in a strange land Set bread and water before them that they may eat and drink and go to their master To wit that both he and his Syrians might there heare what God had done to this army whom they had sent to apprehend his prophet Vers 23. So the bands of Syria came no more into the land of Israel That is they gave over those inrodes into the land which before had been usuall with them and that happely as overcome with the favour which was shown them at least for the present yea and when perhaps some long time after they did again invade the land it was not by sending out such bands of boote-halers as formerly fearing perhaps lest they should be catched in a trap as now they had been but the king gathered all his host and went up against them with a power which he thought they would be no way able to resist Vers 24. Ben-hadad king of Syria gathered all his host and went up and besieged Samaria This was that Ben-hadad that had once before besieged Samaria in Ahabs time 1 Kings 20.1 Then the Israelites raised the siege and made him fly with shame and losse and the rather happely did he now attempt the besieging of this city again that be might blot out the reproach of his shamefull flight from the former siege encouraged thereto by the great overthrow he had given the Israelites in that battell wherein Ahab was slain 1 Kings 22.34 It may indeed seem strange that Naaman being so great with the king of Syria did not keep him off from invading the land of Israel But for this we must consider first that Naaman might in this time be dead or secondly that he durst not shew himself so farre a friend to Gods people as to disswade the king from this warre or thirdly that perhaps he had lost his place and favour with the king beacuse he had embraced the Religion of Israel However in this second siege of Samaria we see how the Israelites still smarted for Ahabs impious pitty in
no more should Jehu and that as Omri the grandfather of Joram was setled in the throne of Israel after Zimri the traitour received his just reward so the posterity of Omri to wit the sonnes of Joram should be confirmed in the throne of Israel when just vengeance had seized upon Jehu for this his treachery against Joram his lord and soveraigne Vers 32. And there looked out to him two or three Eunuches Giving some signe of their readinesse to do what he should enjoyn them Concerning Eunuchs see the note chap. 8.6 Vers 34. Go see now this cursed woman and bury her for she is a kings daughter This order Jehu gave perhaps on a sudden not remembring at that time the prophecy of Elijah nor what the prophet that anointed him had lately said to him vers 10. for presently after when they brought him back word that the dogs had eaten all but her skull her feet and the palmes of her hands then he could say as it is vers 36. This is the word of the Lord which he spake by his servant Elijah the Tishbite saying In the portion of Jezreel shall dogs eat the flesh of Jezebel CHAP. X. Vers 1. ANd Ahab had seventy sonnes in Samaria That is sonnes and grandchildren and that by severall wives neither is it any wonder that these should be now altogether in Samaria if we consider first that these princes of the bloud might be by Jorams appointment assigned to stay there when he undertook that late expedition against Hazael for the recovery of Ramoth Gilead that if any thing should happen to him otherwise then well yet they might be in a place of safety and secondly that perhaps now upon the tidings of Jehues killing of Joram the nobles that had the charge of these princes might presently fly with them thither for their better safeguard Vers 6. Then he wrote a letter the second time to them saying If ye be mine c. And thus Jezebel that by a letter sent to the Elders of Jezreel shed the bloud of Naboth and his sonnes hath the bloud of all her sonnes shed by a letter sent from Jezreel to the Elders of Samaria Vers 8. And he said Lay ye them in two heaps at the entring in of the gate untill the morning To wit that the people going out and coming in the next morning at the gate of the citie might be eye-witnesses of the just judgement of God upon the house of Ahab and that the people flocking together to see this ruefull spectacle he might find them there and so might take that occasion to justifie himself amongst them concerning all that he had done Vers 9. Ye be righteous Behold I conspired against my master and slew him but who slew all these c. This speech of Jehues is diversly expounded by Interpreters some conceive they were spoken to the people that were assembled together to gaze on the heads of Ahabs seventy sonnes that were laid on two heaps at the gate of Jezreel and that he began with those words Ye be righteous either hereby to shew why he was willing to appeal to their judgement for that which he had done as if he had said you are surely innocent and have had no hand in any thing that hath been done against the house of Ahab and therefore I desire to appeal to you whether it be not manifest by this strange act done to the sonnes of Ahab that God meant to have his vengeance executed upon this cursed family or else to assure them that he meant no evil to them Ye be righteous that is I pronounce you innocent think not that I intend any harm to you and so he first quits the people from fear and then afterwards seeks to clear himself in the following words in that which he had done by shewing that he had onely executed what God had determined should be done as he proves was manifest by the death of those seventy persons that could never thus have lost their lives if there had not been a secret hand of God furthering herein the accomplishment of that which he had long since threatned by the Prophet Elijah Behold I conspired against my master slew him but who slew all these But then again others conceive that these words were spoken to those that had cut off these heads of Ahabs sonnes or to them joyntly together with the rest of the people and that ironically Ye be righteous as if he should have said you take your selves to be righteous and would lay all the blame of that which is done upon me but this fact of yours hath now made us equally sharers in this businesse Behold I conspired against my master and slew him but who slew all these that is suppose that I should be charged for conspiring against and killing my master yet these heads I am sure you cut off and not I yea indeed neither you nor I have done any thing herein but what God would have done it was not my letter that could have wonne you so readily to perform such an act as this seeing many wayes you might have secured both your selves and them but that there was a speciall hand of God in it who would have that fulfilled which he had threatned by Elijah which is more fully expressed in the following verse Know now that there shall fall unto the earth nothing of the word of the Lord for the Lord hath done that which he spake by his servant Elijah Vers 11. So Jehu slew all that remained of the house of Ahab in Jezreel and all his great men and his kinsfolks and his priests That is his houshold-priests neither is it any wonder that this caused not the priests of Baal to suspect him when afterwards he called them altogether to Samaria because the speciall reference which these had to the family of Ahab might be thought the onely cause of his cutting them off that they might not in time to come plot any thing by way of revenge against him Vers 13. Jehu met with the brethren of Ahaziah king of Judah c. That is the sonnes of his brethren 2. Chron. 22.8 for all his brethren the sonnes of his father Jehoram were either slain or carried away by the Philistines and Arabians that had lately broken into Judah 2. Chron. 22.1 and these he slew too lest they should hereafter revenge the death of Ahaziah or lay any claim to the crown of Israel Vers 14. And he said Take them alive That is Jehu commanded his servants to take these brethren of Ahaziah alive both that he might be sure that none but those of the stock of Ahab were slain and withall that they might be made to know why they were put to death namely because they were of the cursed stock of Ahab Vers 15. He lighted on Jehonadab the sonne of Rechab c. This man was a Kenite of the stock of Jethro 1. Chron. 2.55 the same that either now or afterward imposed
still and so by that meanes without any noise he had made up such a number as would be able to deal with the queens ordinary guard for in probability they might be about three thousand men which accordingly under the command of their severall captains either the chief of the Levites or those commanders of souldiers whom he had sworn his associates in this designe he thus disposed of those that were newly to enter in that sabbath unto the service of the temple for the work it seems was to be done on the sabbath day he divided into three parts one part whereof he assigned to watch at the gate of the outer court that led to the kings palace which was the north gate the same it seems which is called vers 19. the gate of the guard where Athaliah now was that no body might thence break in upon them another part he assigned to be at the gate of Sur which was the east gate that led into the city called also the gate of the foundation 2. Chron. 23.5 another part to ward at the south gate called here the gate behind the guard that is the gate right opposite against that gate where the kings guard used to stand which led to the kings house Again those that were to go out from the service of the temple that sabbath he divided into two parts and appointed them to be a guard in the temple unto the kings person the one on his right hand the other on his left Many conjectures I find amongst Expositours very different from this which I have noted both concerning the disposing of the Levites and concerning the gates at which they were set but herein it is hard indeed to determine the certainty because the passages are so obscure Vers 6 So shall ye keep the watch of the house that it be not broken down That is that the watch be not disordered by the breaking in of any body whereby the temple may be profaned by the rushing in of those that ought not to enter into it the person of our young king may be endangered and the businesse we have in hand may be utterly overthrown Vers 8. And he that cometh within the ranges let him be slain By the ranges are meant the rankes of the Levites thus ranged in their places according to the order of military discipline which if any should offer to break through by force they were appointed to slay them Vers 10. And to the captains over hundreds did the priest-give king Davids speares c. To wit for themselves and for their men These speares and shields might be such as David had taken in the warres and had laid up in the tabernacle as he did the sword of Goliath as memorials of the great victories that God had given him which were afterward by Solomon removed into the temple but however I conceive that there was an armoury in the temple provided purposely that they might be in a readinesse for the guarding and defence of that holy place upon all occasions and that because there were now found there weapons for so many thousands as were at present imployed and happely because for this as for other things David had given directions to his sonne Solomon therefore they are called here Davids speares and shields that were in the temple had they been to bâing in men ready armed into the temple they could hardly have carried the businesse so closely as they did but the Levites being the men appointed for this exploit and they coming in unarmed as at other times for the service of Gods house and being there armed out of the Magazine that was in a readinesse in the temple there was not the least noise or suspition of any thing that was intended till it was put in execution Vers 12. And he brought forth the kings sonne and put the crown upon him and gave him the testimonie c. That is the book of the law as was enjoyned Deut. 17.18 Ver. 13. And when Athaliah heard the noise of the guard and of the people she came to the people into the temple of the Lord. That is when she heard the noise of the guard in the temple shouting and clapping their hands when the king was crown'd and the people running in the streets and making towards the temple with many unusuall acclamations and expressions of joy as it is expressed 2. Chron. 23.12 Athaliah heard the noise of the people running and praising the king she went to see what was done in the temple not any whit suspecting that which was done and so through the providence of God did unwittingly cast her self into their hands nor was it against the charge given by Jehoiada vers 8. he that cometh within the ranges let him be slain that she was suffered to come within the ranges because she came not in an hostile manner but quietly came in amongst them without any mistrust or fear and it must needs be known to be of great advantage to get her within their power Vers 14. And when she looked behold the king stood by a pillar as the manner was c. Where it seems the throne for the king was erected but the most of Expositours understand this of the brazen scaffold which Solomon made in the Temple 2. Chron. 6.13 the like is noted afterward of Josiah chap. 23.3 And the king stood by a pillar and made a covenant c. Vers 16. And they laid hands on her and she went by the way by the which the horses came into the kings house c. Some understand this of the way into the citie where was the horse gate mentioned Neh. 3.28 and Jer. 31.40 but the words do clearly enough shew that it was the ordinary horse and cart way that led into the court where were the stables and other out-houses that belonged to the kings palace and therefore it is said vers 20. that they slew Athaliah with the sword beside the kings house even in the place of her death they sought to cast reproch upon her her mother Jezebel was troden under the horse heels and now she was dragged by the horse way and slain amongst the stables and dunghills of the kings house Vers 18. And all the people of the land went into the house of Baal and brake it down his altars c. And the more chearfully no doubt they did this because they would not be behind the Israelites where Jehu had already suppressed the idolatry of Baal as they did now in the kingdome of Judah And the priest appointed officers over the house of the Lord. That is Jehoiada appointed officers for the watch of the Lords house the rather for fear of danger in this sudden change and withall perhaps reduced into order whatever besides had been disordered in the dayes of Athaliah 2. Chron. 24.7 For the sonnes of Athaliah that wicked woman had broken up the house of God c. Vers 19. They brought down the king from the
they slew him Vers 21. And all the people of Judah took Azariah which was sixteen years old and made him king c. To wit in the seven and twentieth yeare of Jeroboam chap. 15.1 but his father died in the fifteenth yeare of Jeroboam vers 14. and then it seems this his sonne Azariah or Uzziah being not above foure years old Concerning which see the note chap. 15.1 In this kings reigne Isaiah and Hosea began to prophecie and Amos and Jonah Isai 1.1 Hos 1.1 Amos 1.1 and verse 25. of this chapter Vers 22. He built Elath and restored it to Judah c. This Elath we find mentioned Deut. 2.8 so that it was now onely repaired or at least enlarged or fortified It was a citie of Edom near the red sea and therefore it seems was recovered from them by Azariah or Uzziah Vers 23. Jeroboam the sonne of Joash king of Israel began to reigne in Samaria and reigned fourty and one years To wit fourteen years and upwards with Amaziah who reigned nine and twenty years vers 1. and twenty seven years in the dayes of Uzziah or Azariah who succeeded his father Amaziah How this agreeth with that which is said chap. 15.1 see in the note on that place Vers 24. And he did that which was evil in the sight of the Lord c. for this cause Amos in these dayes prophecyed against the house of this Jeroboam the second and when Amaziah the priest complained thereof to the king he was enjoyned not to prophecie any more at Bethel Amos 7.10 11 12. Then Amasiah the priest of Bethel sent to Jeroboam king of Israel saying Amos hath conspired against thee in the midst of the house of Israel the land is not able to bear all his words for thus Amos saith Jeroboam shall die by the sword and Israel shall be led away captive out of their own land Also Amaziah said to Amos O thou Seer go flee away into the land of Judah and there eat bread and prophecy there Vers 25. He restored the coast of Israel from the entring of Hamath unto the sea of the plain Concerning Hamoth see the note Num. 13.21 and 34.8 The sea of the plain is that which was called the salt sea Deut. 3.17 the utmost south bounds of the kingdome of Ephraim According to the word of the Lord God of Israel which he spake by the hand of his servant Jonah c. When Israel was brought so low as is expressed in the following verse which was in the dayes of Jehoahaz the sonne of Jehu chap. 13.34 7. the Lord by Jonah foretold it seems how they should vanquish the Syrians and enlarge the coast of Israel which accordingly came to passe first in the dayes of Joash who obtained three great victories against the Syrians chap. 13.25 but more fully in the reigne of Jeroboam his sonne the most prosperous and victorious king that ever reigned over the ten tribes Vers 28. He recovered Damascus and Hamath which belonged to Judah for Israel Though these cities had been in the possession of the kings of Judah yet he recovered them for his own kingdome the kingdome of Israel Vers 29. And Jeroboam slept with his fathers even with c. Having reigned fourteen years in the time of Amaziah and Uzziah kings of Judah as is above noted verse 21. CHAP. XV. Vers 1. IN the twenty and seventh yeare of Jeroboam king of Israel began Azariah c. Manifest it is that Amaziah the father of this Aazariah or Uzziah was slain in the fifteenth year of Jeroboam for in the fifteenth year of Amasiah did Jeroboam begin his reigne chap. 14.23 and Amaziah reigned in all but nine and twenty years chap. 14.2 so that the last yeare currant of Amasiah was but the fifteenth of Jeroboam and how then was it the seven and twentieth of Jeroboam ere his sonne began his reigne Some say that Jeroboam was designed king twelve years before Joash his fathers death and so the first yeare of Azariah or Uzziah king of Judah though it were the seven and twentieth yeare of Jeroboam from his first being designed king yet it was but his fifteenth yeare accounting the years of his reigne from his sitting in the throne after the death of his father But better I conceive it is answered by others that though Amaziah was slain in the fifteenth yeare of Jeroboam yet his sonne Azariah was not settled in the throne by the generall consent of the people till the seven and twentieth yeare of Jeroboam when he was sixteen years old the foregoing twelve years either he reigned under Protectours being but foure years old when his father was slain or perhaps though he were acknowledged king by some who in those troublesome times stuck to him as the heir apparent of the house of David yet generally by the people he was not acknowledged king till some order was taken for the redresse of those grievances which had enraged them so farre against his father Vers 2. And he reigned two and fifty years in Jerusalem Besides therefore the twelve years spent in his minority fifteen years more he reigned in Judah whilest Jeroboam the second reigned in the throne of Israel three and twenty years in the time of Zachariah the sonne of Jeroboam eleven years with Shallum and Menahem whereof Shallum reigned but a moneth two years with Pekahiah and a yeare and upwards with Pekah so that he lived to see six kings in the throne of Israel Vers 3 And he did that which was right in the sight of the Lord according to all that his father Amaziah had done To wit in the beginning of his reigne as Amaziah had done whilest Zachariah the Prophet lived he sought the Lord and so long he prospered wonderfully insomuch that considering the admirable successe of Jeroboam at the same time in Israel it is evident that the state of Israel did never so flourish since the division of the twelve tribes as in the beginning of this kings reigne for having an army of three hundred and seven thousand men of warre under the command of two thousand six hundred captains all whom he furnished with shields and spears and other arms requisite he overcame the Philistins of whose towns he dismantled some and built others also he got the mastery over some parts of Arabia and brought the Ammonites to pay him tribute he repaired also the wall of Jerusalem which in his fathers dayes Joash king of Israel had broken down and fortified it with towers whereon he set new invented engins to shoot arrows c. he improved also the riches he had gotten with all kind of husbandry as keeping of much cattell c. and built towers in the wildernesse for the defence of his cattell and herdsmen and the wells of water he had digged there by which means he might keep the command of the Arabian wildernesse which was hardly passable if men were kept from those few springs of water that were found there all
which is related 2. Chron. 26.5 15. Vers 5. And the Lord smote the king so that he was a leper c. The cause of this is expressed 2. Chron. 26.16 c. to wit that Uzziah or Azariah puffed up with his prosperity would needs usurp the Priests office and went into the Temple to burn incense whereupon Azariah the high Priest attended with fourescore other priests went in after him and withstood him and reprehended this his presumption for which whilest he was wrath with the Priest the Lord smote him with a leprosie and that in his forehead that every one might see the judgement of God upon him and so he was presently thrust out of the temple And thus because his sinne was pride and arrogance by striking him with such a lothsome disease in his very face the Lord filled his face with shame and confusion making him ashamed to shew his face amongst men and because he had sinned with so much impudence coming openly into the Temple to burn incense as it were to out-face the Priests therefore God struck him in the forehead where impudence is wont to shew it self Jer. 3.3 Thou hadst a whores forehead thou refusedst to be ashamed and because not content with the Regall dignity he would needs usurp the Priests office he was not suffered to abide in the throne for by reason of his leprosie he dwelt in a severall house that is in a private dwelling where he might be severed as much as was possible from the society of others And Jotham the kings sonne was over the house judging the people of the land that is he lived in the kings palace and kept his court there in stead of his father whose place he supplyed and as his Vice-roy and deputy governed the whole kingdome wherein yet there was something to mitigate the poore kings sorrows in the midst of all these miseries that befell him to wit that his sonne did not take this advantage to depose his father but was content to govern the people as his substitute under him Besides all these particulars one memorable passage we find mentioned elsewhere that is not recorded either here or in the book of the Chronicles to wit that in this kings reigne there was also a most terrible earthquake as we see Amos 1.1 The words of Amos who was amongst the herdmen of Tekoa which he saw concerning Israel in the dayes of Vzziah c. two years before the earthquake and again Zach. 14.5 Ye shall flee like as ye fled from before the earthquake in the dayes of Vzziah king of Judah Vers 6. And the rest of the acts of Azariah and all that he did are they not written in the book of the Chronicles c. The acts of Uzziah or Azariah were also written by Isaiah the Prophet 2. Chron. 26.22 Now the rest of the acts of Vzziah first and last did Isaiah the prophet the sonne of Amos write Vers 7. And they buried him with his fathers in the city of David To wit in the field of the buriall where the sepulchres of the kings were but not in their sepulchres because he was a leper 2. Chron. 26.23 So Uzziah slept with his father and they buried him with his fathers in the field of the buriall which belonged to the kings for they said He is a leper When this king died it seems the Philistines did greatly triumph and rejoyce because he had been such a scourge to them as is related 2. Chron. 26.6 7. And he went forth and warred against the Philistines and brake down the wall of Gath and the wall of Jabneh and the wall of Ashdod c. whereupon it was that Isaiah prophesied that the grandchild of this Uzziah to wit Hezekiah should sting them worse then ever he had done Isa 14.29 Rejoyce not thou whole Palestina because the rod of him that smote thee is broken for out of the serpents root shall come forth a cockatrice and his fruit shall be a fiery flying serpent Vers 8. In the thirty and eighth yeare of Azariah king of Judah did Zachariah the sonne of Jeroboam reigne over Israel in Samaria six moneths The first of the fifty years of Azariahs reigne was the seven and twentieth of Jeroboams reigne verse 1. In the twenty and seventh yeare of Jeroboams Azariah the sonne of Amaziah king of Judah began to reigne Jeroboam reigned in all but one and fourty years chap. 14.23 so that the last yeare of Jeroboams reigne was but the fifteenth or sixteenth of Azariahs Now if Jeroboam died the sixteenth yeare of Azariahs reigne how came it to passe that his sonne Zachariah began not his reigne till the eight and thirtieth yeare of Azariah which was two and twenty years after the death of his father Jeroboam I answer Some hold that the eight and thirtieth of Azariah here spoken on was the eight and thirtieth from the time he began to reigne with his father Amaziah but rather however it seems upon the death of Jeroboam Zachariah found a party that stuck to him to whom the crown of right did belong and so the text speaks of his immediate succeeding his father chap. 14.29 And Jeroboam slept with his fathers and Zachariah his sonne reigned in his stead yet two or three and twentie years did passe before he was by uniform consent received as king whether it were the ambition of Jeroboams captains each striving to keep what he held for himself or some generall dislike taken both by Prince and people against Zachariah though he were the sonne of so deserving a father yet they would not stoop to his government till at length wearied with dissention they were in a manner forced unto it which was as is here said in the thirty eighth yeare of Azariahs reigne after which time that he was by generall consent settled in the kingdome he enjoyed it onely six moneths Vers 10. And Shallum the sonne of Jabesh conspired against him and smote him before the people c. In that little time that he reigned it seems he carried himself so ill that the displeasure of the people newly appeased was soon stirred up again and Shallum one of his captains taking the advantage hereof conspired against him and slew him before the people that is the people not opposing but rather approving what was done they were not at first more unwilling to receive him then they were now glad to be rid of him Vers 12. This was the word of the Lord which he spake to Jehu c. For Zachariah was in the fourth descent from Jehu See the note chap. 10.30 Vers 16. Then Menahem smote Tiphsah c. Many Expositours take this Tiphsah to be that mentioned 1 Kings 4.24 but because that was upon the frontiers of Syria as is evident because it is there said of Solomon that he had dominion over all the region on this side the river from Tiphsah even unto Azzah and this was not farre from Tirzah which was in the heart
of the countrey and therefore the royall citie of the kings of Israel before Samaria as is here clearly implyed in that it is said that Menahem smote all the coast of Tiphsah from Tirzah that is as farre as Tirzah therefore I conceive that this was some other Tiphsah that was not farre from Tirzah The cause why Menahem smote this city is here said to be because they opened not to him it seems they refused to acknowledge him for their king and would not open their gates to receive him whereupon being enraged against them like a true tyrant to make the other cities afraid to follow their example he smote not onely the city but all the coasts about it destroying the inhabitants and exercising therein all kind of crueltie as appears by the particular instance here given all the women therein that were with child he ript up Vers 19. And Pull the king of Assyria came against the land c. This was the first Babylonian Monarch called in other writers Belosus and Phul-Belosus The Assyrians had hitherto been the great Monarchs of the world but this Pull or Belosus joyning with Arbaces the Mede besieged Sardanapalus the last of the Assyrian Monarchs an effeminate prince and hated of all his subjects untill at last after two years siege in despair he burnt himself and thereupon his Monarchy was divided Arbaces taking to himself the Empire of the Medes and Persians and Pull or Belosus the Empire of Babylon and Assyria and therefore called himself the king of Assyria and this was he that now invaded the land of Israel and though the cause of the invasion be not here expressed yet most likely it is that by the Arabians and Syrians from whom Jeroboam the second had taken much chap. 14.28 He recovered Damascus and Hamath c. he was now called in to invade the kingdome of Israel when it had been many years together weakened by those civill and intestine broiles before mentioned that were in the land And Menahem gave Pull a thousand talents of silver that his hand might be with them c. That is he not onely purchased his peace with the Assyrian king by that gift but also procured a promise of his aid upon all occasions for the establishment of his kingdome whereby it is evident that though he had usurped the kingdome yet he enjoyed it not without opposition Vers 25. And smote him in Samaria in the palace of the kings house with Argob and Arieh and with him fifty men of the Gileadites These it seems were Pekahs partners in his conspiracie against Pekahiah the sonne of Menahem Vers 29. In the dayes of Pekah king of Israel came Tiglath-pileser king of Assryia c. He is called Tilgath-pilneser 1. Chron. 5.26 and was doubtlesse the sonne of Pull king of Assyria that had not many years before invaded the land in the dayes of Menahem vers 19. and therefore called Tiglath-pull-assir the cause why he now came into the land of Israel is expressed elsewhere though it be not mentioned here it seems this Pekah king of Israel combined with Rezin king of Syria against Ahaz king of Judah and did first severally invade his land and sorely oppressed him and then afterwards joyntly went up to besiege Ahaz king of Judah in Jerusalem whereupon Ahaz being at the same time invaded also in other parts of his kingdomes by other neighbouring nations sent to this great king of Assyria to desire his help against these two kings as is expressed in the following chapter vers 7. So Ahaz sent messengers to Tiglath-pileser king of Assyria saying I am thy servant and thy sonne come up and save me out of the hand of the king of Syria and out of the hand of the king of Israel which rise up against me and thereupon he came as he desired into the land of Israel the rather happely because this Pekah had slain the sonne of Menahem whom his father Pull had settled in the kingdome of Israel as is before noted and so took the severall places here mentioned in the kingdome of Israel to wit Ijon and Abel-beth-maachah and Janoah a town belonging to Ephraim Josh 16.6 and Kedesh and Hazer cities of Napthali Josh 19.36 37. and Gilead that is all the land without Jordan where the Rubenites and Gadites and half tribe of Manasseh had their possessions and Galilee all the land of Napthali and carried them captive to Assyria so that indeed at this time he subdued in a manner five tribes of Israel to wit those without Jordan who as they had first their inheritance given them so they were now first carried away captives and the tribes of Zebulon and Napthali who were seated in the land of Galilee And this was the first captivity of Israel Neither do we ever reade that these that were now carried away or their posterity did ever return again into the land of Israel as those of Judah did that were afterwards carried into Babilon whence it is that when the prophet Isaiah threatned the Jewes with the captivity of Babilon he added this as a comfort that their calamity should not be such as when their brethren of Israel were carryed captive into Assyria Isa 9.1 Neverthelesse the dimnesse shall not be such as was in her vexation when at the first he lightly afflicted the land of Zebulon and the land of Naphtali and afterwards did more grievously afflict her by the way of the sea beyond Jordan in Galilee of the nations Vers 30. And Hoshea the sonne of Elah made a conspiracie against Pekah c. Doubtlesse the people of Israel were greatly enraged because so many of their tribes were carried away captive into Assyria by Tiglath-pileser king of Assyria and laid all the blame upon this their unfortunate king Pekah partly because by making warre against Ahaz king of Judah causelessely he had provoked Ahaz to call in the Assyrians to his help and partly because he got the kingdome by slaying Pekahiah the sonne of Menahem whom the Assyrian king had settled in the throne of Israel Now being thus fallen under the contempt and hatred of his people it is no wonder that Hoshea should find enow that would joyn with him in a conspiracy to kill him which accordingly they accomplished and so the Lord cut him off by a conspiracy of his subjects that himself got the crown by the murder of Pekahiah his Sovereigne And reigned in his stead in the twentieth yeare of Jotham the sonne of Uzziah Here it is expressely said that Hoshea having slain Pekah began his reigne in the twentieth yeare of Jotham and yet afterwards vers 33. it is said that Jotham reigned but sixteen years and in the first verse of the next chapter it is said that Ahaz the sonne of Jotham began his reigne in the seventeenth yeare of Pekah But to reconcile these seeming contradictions we must know that Jotham lived twenty years after he was settled in the throne of Judah upon the death of
twenty years chap. 15.27 and Ahaz began not his reigne till the seventeenth yeare of Pekah vers 1. In the seventeenth yeare of Pekah the sonne of Remaliah Ahaz the sonne of Jotham king of Judah began to reigne and as Ahaz exceeded all the kings before him in wickednesse so the judgements that God brought upon his kingdome were most terrible First they each invaded the land severally as is related in the Chronicles and both of them prevailed against Ahaz and exceedingly weakened and spoiled his countrey for Rezin carried away many of the people captives to Damascus and Pekah slew in one day one hundred and twenty thousand of them amongst whom was Maaseiah the kings sonne he sacrificed one sonne to his idol-gods and now another was slain by the sword of his enemies and Azrikam the governour of his house and Elkanah the second person to the king who were slain by Zichri a mighty man of Ephraim and carried away also two hundred thousand prisoners women and children though indeed by the counsel of the prophet Oded they were returned and delivered back again 2. Chron. 28.5 15. but this invasion here spoken of was after them when not content with what spoil they had made in Judah they resolved to joyn their forces together and to go up and besiege Jerusalem and to depose Ahaz and make the sonne of Tabeal king of Judah Isa 7.5 6. Because Syria Ephraim and the sonne of Remaliah have taken evil counsel against thee saying Let us go up against Judah and vex it and let us make a breach in it for us and set up a king in the midst of it even the sonne of Tabeal for this is that confederacie of Rezin and Pekah whereof the prophet speaks in that chapter when as is there related the king and people being grievously affrighted at the tidings of it Isaiah was sent to comfort Ahaz and to assure him that they should not prevail against him to which end when he had given him liberty to ask what signe he would and Ahaz refused to ask a signe he had for a signe given him a most glorious promise of Christ vers 14. The Lord himself shall give you a signe Behold a virgin shall conceive and beare a sonne and shall call his name Emmanuel Isaiah 7.1 16. And they besieged Ahaz but could not overcome him And so these two kings that assured themselves of such successe because in their former invasions they had so spoiled and weakened the land of Judah proved in the conclusion but as two tails of smoaking firebrands as the prophet called them Isa 7.4 that is their great attempts vanished into smoak though they thought to have devoured and burnt up all before them Vers 6. At that time Rezin king of Syria recovered Elath to Syria c. That is being forced to leave the siege of Jerusalem he went perhaps with their joynt forces to Elath which Azariah or Uzziah the grandfather of Ahaz had taken from the Syrians chap. 14.22 and took it and restored it to Syria Vers 7. So Ahaz sent messengers to Tiglath-pileser king of Assyria saying I am thy servant and thy sonne c. That is he yeilded to be his vassall and tributary upon condition he would come to help him and hence it is said chap. 18.7 that Hezekiah rebelled against the king of Assyria just the same time when Rezin and Pekah vexed Judah on the north the Edomites and Philistines laying hold on this advantage entred upon them from the south slew many people carried away many prisoners yea the Philistines took six cities which had formerly belonged to Judah whereupon Ahaz seeing himself environed on all sides he sent for aid unto the Assyrian king 2 Chron. 28.16 17 18. At the same time did king Ahaz send unto the king of Assyria to help him For again the Edomites had come and and smitten Judah and carried away captives The Philistines also had invaded the cities of the low countrey and of the south of Judah when he craved this aid it is not certain but certain it is first that he sinned in craving the Assyrians help because the prophet Isaiah had assured him that these two king should not be able to hurt him secondly that Rezin and Pekah were gone from Jerusalem before the Assyrian came against them for else Rezin would not have gone with his army to Elath to recover that as vers 6. it is said he did and thirdly when the Assyrian did come he distressed Ahaz but he helped him not Vers 9. The king of Assyria went up against Damascus and took it c. Though Rezin and Pekah were gone from the siege of Jerusalem before the Assyrians came to help Ahaz yet when he came he invaded the land of Israel where what havock he made we heard before chap. 15.29 In the dayes of Pekah king of Israel came Tiglath-pileser king of Assyria and took Ijon and Abel-beth-maachah and Janoah and Kedâsh and Hazor and Gilead and Galilee all the land of Naphtali and carried them captive to Assyria and then at the same time as is here said he went against Damascus and slew Rezin and carried the people captives to Kir of which Amos had long before prophecied in the dayes of Uzziah Amos 1.3 4 5. Thus saith the Lord For three transgressions of Damascus and for foure I will not turn away the punishment thereof because they have threshed Gilead with threshing instruments of iron But I will send a fire into the house of Hazael which shall devoure the palaces of Ben-hadad I will break also the barre of Damascus and cut off the inhabitants from the plain of Aven and him that holdeth the sceptre from the house of Eden and the people of Syria shall go into captivity unto Kir saith the Lord and after Isaiah foretold the same Isaiah 8.3 4. Vers 10. And king Ahaz went to Damascus to meet Tiglath-pileser king of Assyria To wit to congratulate his successe in taking Damascus doubtlesse he was highly pleased with seeing his enemies that had lately besieged him in Jerusalem brought on a sudden so low Rezin being slain and his kingdome quite lost and the king of Israel extremely weakened and brought into contempt amongst his subjects by the carrying away of five tribes of Israel captives into Assyria and it is very likely that he triumphed in the successe of his own counsels in sending for the king of Assyria contrary to what the prophet Isaiah had advised Isaiah 7.4 little thinking that within a few years that very nation in whose victories he now triumphed should utterly ruine the kingdome of Judah as they had done other kingdomes of which it seems the prophet Isaiah gave Ahaz warning Isaiah 7.17 The Lord shall bring upon thee and upon thy people and upon thy fathers house dayes that have not come from the day that Ephraim departed from Judah even the king of Assyria And saw an altar that was at Damascus and king Ahaz sent to Urijah the
and cast them off as he did those of the ten tribes for within a few years he brought them again into their own land Vers 24. And the king of Assyria brought men from Babylon and from Cuthah c. To wit Shalmaneser vers 3. other colonies were also afterwards brought thither by Esar-haddon the sonne of Sennacherib Ezra 4.2 We seek your God as yee do and we do sacrifice unto him since the dayes of Esar-haddon king of Ashur which brought us up hither but doubtlesse the first colonies of these heathen people were brought up thither by Shalmaneser who now carried away the Israelites captives and transplanted other nations in their room and these were they that after this time were called Samaritans vers 29. betwixt whom and the Jewes there was alwayes a most deadly hatred Luke 9.52 And they sent messengers before his face and they went and entred into a village of the Samaritanes to make ready for him And they did not receive him because his face was as though he would go to Jerusalem John 4.9 Then saith the woman of Samaria unto him How is it that thou being a Jew askest drink of me which am a woman of Samaria for the Jewes have no dealings with the Samaritanes Vers 25. And so it was at the beginning of their dwelling there that they feared not the Lord c. They served him not no not so much as with performing those outward duties of his worship and service which he had enjoyned the Israelites Vers 26. Wherefore they spake to the king of Assyria c. To wit by those messengers whom with this message they had sent to him See vers 27. Vers 27. Carry thither one of the priests whom ye brought from thence and let them go and dwell there c. That is let the messengers that are come to inform us how the lions have devoured our new plantation in Samaria go back with the priest that is assigned to go with them and dwell there again as formerly yet some understand these words and let them go and dwell there of a new plantation that were to be sent thither in stead of those that were devoured by the lions which was happely that which went in the dayes of Esar-haddon Ezra 4.2 Vers 28. Then one of the priests whom they had carryed away from Samaria came and dwelt in Beth-el c. That is one of the Israelites idolatrous priests even they pretended the worshiping of the Lord Jehovah the God of Israel though under the images of the golden calves and doubtlesse did retain most of the ceremonies and ordinances which the Lord had taught his people and because in these things he instructed these heathens therefore it is said that he taught them how they should fear the Lord. Vers 32. So they feared the Lord c. That is they worshipped the Lord Jehovah the God of the Israelites after the manner they were taught by that idolatrous priest of Israel which the king of Assyria had sent to them and because this worship was in many things according to the way of worship which God had prescribed his people and because they did it for fear of being destroyed by lions as formerly they had been therefore it is said that they feared the Lord yet withall because they did not truly feare the Lord but followed the way of Jeroboams idolatry and withall worshiped their own Assyrian gods too therefore it is said afterward also vers 34. that they feared not the Lord. Vers 33. They feared the Lord and served their own gods after the manner of the nations whom they carried away from thence This last clause may be read as it is in the margin after the manner of the nations who carried them away from thence and then the meaning must needs be that as they feared the Lord Jehovah the God of the Israelites that is as they did outwardly serve him so they did also serve other false gods as did the nations that had carried them away and planted them in the land of Samaria but if we reade it as it is in our bibles after the manner of the nations whom they carried away from thence then the meaning may be either that these new colonies in Samaria served both the Lord Jehovah and withall their own gods each after the manner of the severall nations of whom the kings of Assyria had taken some and carried them into the land of the Israelites or else that these Samaritans did fear the Lord and served their own gods even as the idolatrous Israelites that were there before them had done whom the Assyrians had carried away into captivity for the word nations may have reference to the idolatrous Israelites as in respect of their severall tribes or as joyntly considered with other bordering nations that were carryed captive by the Assyrians when the Israelites were carried captive Vers 34. Vnto this day they do after the former manner c. All that follows from hence unto the end of the fourtieth verse may be understood of the Israelites that were carried captive into Assyria even after this heavie judgement they continued still obstinate and feared not the Lord yet I see not but that it may be also understood of the Samaritanes and that to shew that though they lived in the land of Israel yet they were farre from doing what God had required his Israel to do CHAP. XVIII Vers 1. NOw it came to passe in the third yeare of Hoshea sonne of Elah king of Israel that Hezekiah the sonne of Ahaz king of Judah began to reigne Hoshea slew Pekah in the fourth yeare of Ahaz as is before noted chap. 15.30 and though he were not immediately acknowledged king of Israel yet in the twelfth yeare of Ahaz he began his reigne in Israel chap. 17.1 and Ahaz reigned in all but sixteen years chap. 16.2 so that the last of Ahaz his reigne seems to have been the fift yeare of Hoshea and the first of Hezekiah perhaps the sixt of Hoshea and yet here it is said that the first of Hezekiah was the third of Hoshea I answer that though Hoshea was confirmed king in the twelfth yeare of Ahaz and so it is said in the twelfth of Ahaz he began to reigne in Samaria yet because he reigned then onely as a viceroy under the king of Assyria the nine years of his absolute reigne are not reckoned till he cast off the Assyrian yoke and took upon him to reigne as absolute king which was it seems two years after to wit in the fourteenth yeare of Ahaz and so the third of Hoshea was indeed the first of Hezekiah Vers 2. Twenty and five years old was he when he began to reigne and he reigned twenty and nine years in Jerusalem If we compare this place with chap. 16.2 where it is said that Ahaz Hezekiahs father was twenty years old when he began to reigne and that he reigned sixteen years and consequently was thirty six years old when
a forrain power and that first because it is here expressely termed rebellion and he rebelled against the king of Assyria and served him not secondly because Hezekiah did himself acknowledge afterwards that he had offended herein vers 14. and Hezekiah king of Judah sent to the king of Assyria to Lachish saying I have offended c. and thirdly because we find elsewhere that Zedekiah king of Judah was sharply condemned for casting off the yoke of the Babilonian king contrary to the covenant that had been made with him as is largely expressed Ezek. 17.12 13. c. Vers 8. He smote the Philistines even unto Gaza c. The Philistines had taken many strong cities from his father Ahaz 2. Chron. 28.18 The Philistines also had invaded the cities of the low-countrey and of the south of Judah and had taken Beth-shemesh and Aialon and Gederoth and Shocho with the villages thereof Hezekiah therefore did now make war upon them and did mightily prevail taking from them all that they had gotten as farre as Gaza from the tower of the watchmen to the fenced city Concerning which expression see the note chap. 17.9 Vers 13. Now in the fourteenth yeare of king Hezekiah did Sennacherib king of Assyria come up against all the fenced cities of Judah c. Because Hezekiah had rebelled against the Assyrian Sennacherib therefore the sonne of Shalmaneser in the fourteenth yeare of Hezekiah which was eight years after Shalmaneser had taken Samaria and carried away the Israelites into captivity raised a mighty army and invaded the kingdome of Judah and thus did the Lord both punish the wickednesse of the people which was the more insufferable because it was under the government of so pious a prince and withall exercised the patience and tried the faith of good Hezekiah Vers 14. And Hezekiah king of Judah sent to the king of Assyria to Lachish saying I have offended c. At the first entrance of Sennacherib into the kingdome Hezekiah buckled himself with all diligence to defend himself and his kingdome against him and to that end by the advice of his counsel and captains he cut off the waters that were likely to be usefull to the Assyrian army and fortified Jerusalemâ and calling together his souldiers and men of warre he spake comfortably to them and assured them of Gods assistance 2. Chron. 32.2 8. but it seems when he saw how suddenly the Assyrian had taken many cities of Judah and that proceeding on in his victories he had also besieged Lachish he began to fear the worst and so resolved to try if he could buy his peace and sent his ambassadours to acknowledge his offence and to entreat his favour yielding withall to pay what ever tribute he would impose upon him Vers 17. And the king of Assyria sent Tartan and Rabsaris and Rabshakeh from Lachish c. Having gotten the money above mentioned into his hands vers 14. The king of Assyria appointed unto Hezekiah king of Judah three hundred talents of silver and thirty talents of gold he notwithstanding went forward in his enterprize of subduing them and therefore not onely continued the siege of Lachish but also sent a good part of his army under the command of three of his captains whereof Rabshakeh was chief and therefore is onely mentioned by Isaiah chap. 36.2 And the king of Assyria sent Rabshakeh from Lachish to Jerusalem to Hezekiah king of Judah to besiege Jerusalem 2. Chron. 32.9 After this did Sennacherib king of Assyria send his servants to besiege Jerusalem but he himself laid siege against Lachish even now he had a purpose as it seems to invade Egypt and was therefore resolved not to leave this kingdome of Judah behind him to joyn with the Egyptian and so to annoy him rather he desired to make Jerusalem a place of retreat for his army and therefore though he thought good to dissemble with Hezekiah and to condescend seemingly to accept of a tribute yet so soon as he had gotten the gold and silver into his hands he perfidiously went forwards in his warres and now nothing would serve him but to have Jerusalem delivered up into his hands Vers 18. There came out to them Eliakim the sonne of Hilkiah which was over the houshold and Shebna the Scribe c. This Eliakim was he of whom Isaiah had prophecyed that he should be advanced to that place of dignity in Hezekiahs court which at that time Shebna did enjoy Isaiah 22.20 21. And it shall come to passe in that day that I will call my servant Eliakim the sonne of Hilkiah and I will cloath him with thy robe and strengthen him with thy girdle and commit thy government into his hand and indeed what is there said of Shebna that he was over the house Isaiah 22.15 Get thee unto this treasurer even unto Shebna which is over the house is here said of Eliakim and for the Shebna here mentioned the kings scribe or secretary it was not as I conceive that wicked Shebna in whose place the Prophet foretold that Eliakim should succeed but another officer of Hezekiah of the same name and therefore perhaps it is so expressed Isaiah 22.15 Get thee unto this treasurer even unto Shebna which is over the house to distinguish him from this Shebna the secretary or scribe Vers 19. Speak ye now to Hezekiah Thus saith the great king the king of Assyria It is conceived that this manner of speech they might use by way of deriding the prophets of Israel who in their prophecying did ordinarily begin after this manner Thus saith the Lord God Vers 25. Am I now come up without the Lord against this place to destroy it c. This Rabshakeh might speak onely to terrifie the people though in truth he had never any such thought concerning the all-ruling providence of God but besides having heard of Hezekiahs taking away the high places and altars whereon for many years together the people had worshipped the God of Israel he might perswade himself that this marvellous successe which the Assyrians had had in their warres against Judah proceeded from the wrath of the God of Israel against his people and so urgeth them with this that doubtlesse their own God had brought his master against them to punish them for this which Hezekiah had done Vers 26. Then said Eliakim the sonne of Hilkiah and Shebna and Joah c. That is one of them in the name of them all though these three men came out to parley with Rabshaketh and the other Assyrian captains yet it seems Rabshaketh when he spake to them spake so loud and that in the Jewes language that all the souldiers that were on the wall might heare what he said which he did purposely to affright the people as is expressely noted 2. Chron. 32.18 Then they cryed with a loud voice in the Jews speech unto the people of Jerusalem that were on the wall to affright them and to trouble them that they might take
it shall not be in my dayes Vers 20. And how he made a pool c. This was it seems a great pool in the city of David and the water was brought in pipes under the ground from the fountain of Gihon when Sennacherib did first besiege Jerusalem 2. Chron. 32.30 Hezekiah also stopped the watercourse of Gihon and brought it to the west side of the citie of David and is therefore called the kings pool CHAP. XXI Vers 1. MAnasseh was twelve years old when he began to reigne c. So that he was borne three years after his fathers recovery from his dangerous sicknesse chap. 20.6 and he began to reigne about foure and twenty years after the ruine of the kingdome of the ten tribes for Samaria was taken in the sixth yeare of Hezekiah chap. 18.10 after which he reigned three and twenty years chap. 18.2 and then Manasseh succeeded him being then but a child of whose tender years it seems the princes took advantage that never in their hearts had approved the reformation that Hezekiah had made and so drew him to reestablish his grandfathers idolatry yet he reigned as is noted in the following words longer then any of the kings of Judah to wit fifty and five years Vers 2. And he did that which was evil in the sight of the Lord after the abominations of the heathen c. Considering all the particulars that are here afterwards mentioned it is evident that he did worse then all that had been before him it is noted chap. 20.5 that one of the chief things that made Hezekiah mourn so bitterly when the Prophet told him he should die of his sicknesse was because he had then no sonne to succeed him but alas could he have foreseen what a sonne hee should leave behind him the want of an heire could not be so bitter as this would have been Vers 5. And he built altars for all the host of heaven in the two courts of the house of the Lord. That is not onely in the peoples but in the priests court also he built altars for the worship of the sunne moon and starres Vers 6. And he made his sonne passe through the fire See the note chapter 16.3 Vers 7. And he set a graven image of the grove that he had made in the house c. That is one of the idols of the grove which he had made he set up in the Temple or a graven image made as a representation of the grove which he had made and indeed that there was an image with a carved grove about it seems to be most probable because it is said chap. 23.6 that Josiah brought out the grove from the house of the Lord without Jerusalem unto the brook Kidron and burnt it c. Vers 9. Manasseh seduced them to do more evil then did the nations whom the Lord destroyed c. To wit because the Israelites set up more idols then ever the Canaanites had but especially because they sinned against more light and means of grace then ever the other enjoyed Vers 13. And I will stretch over Jerusalem the line of Samaria and the plummet of the house of Ahab c. That is I will deal with Jerusalem as I have dealt with Samaria and with the house of Manasseh as with the house of Ahab as I did utterly destroy Samaria and the family of Ahab so will I utterly destroy Jerusalem and the house of Manasseh and indeed the posterity of Manasseh was cut off as was the posterity of Ahab Jer. 22.30 because workmen do try places which they would have to be levelled with the line and with the plummet therefore the Lord to imply that he would utterly pull down and destroy Jerusalem and lay it as it were levell with the ground as he had already dealt with Samaria and the house of Ahab he expresseth it with this phrase that he would stretch over Jerusalem the line of Samaria and the plummet of the house of Ahab the like phrase is used Isai 34.11 He shall stretch out upon it the line of confusion and the stones of emptinesse and to the same purpose is the next expression here used and I will wipe Jerusalem as a man wipeth a dish wiping it and turning it upside down that is as a man wipeth a dish that hath had some oyle or other thing in it turning it upside down and wiping it that he may be sure the least drop or crumb may no where be found upon it so the Lord will utterly overthrow the state of Jerusalem turning it upside down and will clear her of all her wealth yea of all her inhabitants so that there shall be nothing left not carried away Vers 14. And I will forsake the remnant of mine inheritance c. That is the tribes of Judah and Benjamin and because they flattered themselves in this that they were the Lords inheritance therefore by calling them the remnant of his inheritance he implies that though they were his inheritance yet he would forsake them Vers 16. Moreover Manasseh shed innocent bloud very much c. To wit the bloud of the prophets that condemned his evil courses and others that opposed his evil wayes Vers 17. Now the rest of the acts of Manasseh and all that he did c. Some of these we have added 2. Chron. 33. as first that the captains of the host of the king of Assyria invaded the land and carried away Manasseh prisoner to Babylon Secondly how being in that affliction he repented him of his sinnes and so the Lord brought him again to Jerusalem the king of Babylon being content as it may seem to set him free upon condition that he should oppose the Egyptian king which may be the cause why Josiah would needs fight against Pharaoh Necho 2. Chron. 35.20 And thirdly that being returned he fortified Jerusalem suppressed idolatry and did again set up the true worship of God Vers 18. And was buried in the garden of his own house in the garden of Uzzah It is likely this was done by the kings appointment after his repentance as judging himself unworthy to be buried in the sepulchre of the kings of Judah because of the abominations of his younger years Why this garden was called the garden of Uzzah we cannot say yet some Interpreters held that it was called so because it was in the place where Uzzah was smitten for touching the ark with his hand 2. Sam. 6.7 or because it had been formerly his garden Vers 26. And he was buried in his sepulchre in the garden of Vzzah That is Amon to wit because his father Manasseh was buried there CHAP. XXII Vers 2. ANd he did that which was right in the sight of the Lord c. Wherein doubtlesse he was much encouraged by the Prophet Zephaniah who prophecyed in his dayes Zephan 1.1 The word of the Lord came unto Zephaniah in the dayes of Josiah the sonne of Amon but especially by the prophet Jeremiah of whom it
against Josiah but all suffered not to prevail with him 2. Chron. 35.21 22. which makes it most probable that he did it not so much out of a fear of suffering so great an army to enter his countrey as because he thought himself bound in faith and honour to hinder him in his enterprise against the Babylonians to whom he was obliged either by covenant made at the enlargement of Manasseh or by gift of such part as he held in the kingdome of the ten tribes but the successe was that Pharoah slew Josiah he slew him at Megiddo when he had seen him that is at the first encounter when he had fought with him according to that phrase chap. 14.8 Come let us look one another in the face of which see the note there and thus God punished the wickednesse of the people by taking their good king from them Vers 30. And his servants carried him in a chariot dead from Megiddo c. They took him out of the chariot wherein he was wounded and put him in his second chariot and so went presently to Jerusalem with him but being mortally wounded he dyed by the way hence it is said here that they carried him dead from Megiddo and yet in 2. Chron. 35.29 that they brought him to Jerusalem and he died and was buried c. what great mourning there was for his death we may see 2. Chron. 35.24 And Jeremiah lamented for Josiah and all the singing men and singing women spake of Josiah in their lamentations unto this day and made them an ordinance in Israel and behold they are written in the Lamentations whence is that Zach. 12.11 In that day shall there be great mourning in Jerusalem as the mourning of Hadadrimmon in the valley of Megiddo And the people of the land took Jehoahaz the sonne of Josiah and anointed him c. We read of foure sonnes that Josiah had 1. Chron. 3.15 Johanan Joakim Zedekiah and Shallum of Johanan we find no where else any mention either Jehoahaz must therefore be the same that is called there Johanan and Shallum Jer. 22.11 and then it were no wonder though the people made him king being the first born or else rather we must hold that happely Johanan the first born dyed before his father and so was never king and that this Jehoahaz was the same that is called Shallum 1. Chron. 3.15 and was anointed king by the people though he was not the eldest of Josiahs sonnes of which see the note vers 36. either perhaps because he was best affected to the king of Babel or because he was most warlike and valiant and the most likely therefore to defend them against Necho king of Egypt Vers 32. And he did that which was evil in the sight of the Lord c. He presently set up again the idolatry which his father Josiah had suppressed and most grievously oppressed the people perhaps the faithfull that disliked this alteration and in regard of this he is compared to a young lion that devoured men Ezekiel 19.2 3 4. Vers 33. And Pharaoh Necho put him in bands at Riblath c. Pharaoh Necho returning with victorie from Charchemish where he had vanquished the Babylonian was willing to revenge the opposition that was made against him at his going forth by Josiah and his people who sought to stop him in his passage through Judea and so making use of the dissention betwixt Jehoahaz the sonne of Josiah by his wife Hamutall and Eliakim the sonne of Josiah by his wife Zebudah who being the elder of which see the note vers 36. is probably thought to have stormed that his younger brother should get the kingdome from him he soon got Jehoahaz or Shallum into his power and the rather to testifie that the kingdome was now at his disposing he deposed him giving away his kingdome to Eliakim his elder brother to whom of right it did belong onely imposing a tribute upon him and the people and so carried away Jehoahaz or Shallum prisoner into Egypt where he died according to the prophecy of Jeremiah Jer. 22.10 11. Thus saith the Lord touching Shallum the sonne of Josiah king of Judah which reigned instead of Josiah his father which went forth out of this place He shall not return thither any more Vers 36. Jehoiakim was twenty and five years old when he began to reigne Hereby it is gathered that Eliakim called by Pharaoh Jehoiakim was the elder brother because Jehoahaz when he was made king by the people three moneths before this was but twenty three years old indeed they that hold that Jehoahaz was the elder brother as being the same that is called Johanan the first born 1. Chro. 3.15 they say that the beginning of Jehoiakims reigne is accounted from the death of Jehoahaz in Egypt because till he was dead he governed but as a viceroy in stead of his brother but because he was by Pharaoh made absolute king more probable it is that he was the elder brother Vers 37. And he did that which was evil in the sight of the Lord c. As being an idolatour and a cruell oppressour of the people the rather happely in revenge because they had formerly preferred his younger brother before him which is largely expressed Jer. 22.13 19. and Ezek. 19.5 6 7. but herein was his impiety chiefly discovered because when the prophets denounced judgements against him and his people for their evil wayes he would not endure it but persecuted them for it one remarkable instance whereof which happened in the beginning of his reigne we have Jer. 26.20.23 There was also a man that prophecyed in the name of the Lord Vrijah the sonne of Shemaiah of Kiriath-jearim who prophecyed against this city and against this land according to all the words of Jeremiah And they fet forth Vrijah out of Egypt and brought him unto Jehoiakim the king who slew him with the sword and cast his dead body into the graves of the common people CHAP. XXIV Vers 1. IN his dayes Nebuchadnezzar king of Babylon came up c. About three years it is evident that Jehoiakim did peaceably enjoy the throne of Judah whereon Pharaoh Necho king of Egypt had set him for it was the third yeare of Jehoiakim ere the Babylonians came up against him Dan. 1.1 In the third yeare of Jehoiakim king of Judah came Nebuchadnezzar king of Babylon c. and the better to prevent all changes and to settle the kingdome in his line according to the accustomed policie practised by his forefathers in the second yeare of his reigne he made his sonne Jehoiachin or Jeconiah king with him when the boy was but eight years old 2. Chron. 36.9 of which see the note vers 8. but after he had three years peaceably enjoyed his kingdome paying tribute to the king of Egypt in his fourth yeare Jeremiah prophecied that Nebuchadnezzar king of Babylon should invade the land and that both they and all the neighbouring nations about them should become
his servants Jer. 25.1.11 which accordingly came to passe for immediately after this Nebuchadnezzar the second entred Judea with a strong army besieged and forced Jerusalem and having Jehoiakim in his power did at first intend to carry him to Babylon 2. Chron. 36.6 but was at last intreated to leave him as his vassall taking with him for pledges Daniel being but yet a child with Ananias Misael and Azarias with a great deal of the Temples treasures nor need we stumble at it that this is said to have been done in the third yeare of Jehoiakim Dan. 1.1 whereas the fourth yeare of Jehoiakim is accounted the first of Nebuchadnezzar Jer. 25.1 The word that came to Jeremiah concerning all the people of Judah in the fourth yeare of Jehoiakim the sonne of Josiah king of Judah that was the first yeare of Nebuchad-rezzar king of Babylon since first the first yeare of Nebuchadnezzar might well concurre with the end of the third and the beginning of the fourth yeare of Jehoiakim and again secondly perhaps as some hold Nebuchadnezzar the second came first against Judea whilest his father was yet living in the third yeare of Jehoiakim and prevailed against Jehoiakim but returning soon upon the report of Necho the king of Egypts preparations against him and especially upon the news of his fathers death that he might prevent all commotions at home in the fourth yeare of Jehoiakim having first vanquished the forces of the Egyptians about the banks of Euphrates Jer. 46.1 2. The word of the Lord that came to Jeremiah the prophet against the Gentiles against Egypt against the army of Pharaoh Necho king of Egypt which was by the river Euphrates in Charchemish which Nebuchad-rezzar king of Babylon smote in the fourth yeare of Jehoiakim the sonne of Josiah king of Judah he soon brought Jehoiakim to acknowledge himself his vassal and tributary and so as it is said here Jehoiakim became his servant three years to wit the fifth sixth and seventh years of his reigne the Egyptian king could not like of this and therefore it seems began to think of restoring Jehoahaz now prisoner in Egypt and setting him up as a domesticall enemy against his ungratefull brother the rumour whereof when it came to Judea though Jeremiah prophecied that it should prove idle Jer 22.11 12. Thus saith the Lord touching Shallum the sonne of Josiah king of Judah which reigned in stead of Josiah which went forth out of this place He shall not return thither any more But he shall die in the place whither they have led him captive did much perplex them being now in danger both of the Egyptians if they kept faith with the Babylonians and of the Babylonians if they should revolt again to the Egyptians and this I conceive might be the cause of the fast kept in the fifth yeare of Jehoiakims reigne in the ninth moneth Jer. 36 9. At which time Baruch sent by Jeremiah did publickly reade the roll of Jeremiahs prophesie before all the people which being by the Princes carried to Jehoiakim he having heard part of it cut it in pieces with a penknife and cast it into the fire but at length to wit in the eighth yeare of his reigne which was the fourth of Nebuchadnezzar hearing of many glorious rumours of the Egyptians preparations against the Babylonians emboldned hereby he renounced his subjection to the Babylonian as is expressed here that he turned and rebelled against him and so sided with the Egyptians again Vers 2. And the Lord sent against him bands of the Chaldees c. That is Nebuchadnezzar not without the speciall counsel of God came up against him and that as Josephus saith from that siege of Tyre whereof the Prophet speaks Ezek. 26.7 For thus saith the Lord God Behold I will bring upon Tyrus Nebuchad-rezzar king of Babylon a king of kings from the North with chariots and with horses and companies and much people and bringing thence with him some part of his army consisting of companies and bands of severall nations he entred Jerusalem and laid hold on Jehoiakim and being enraged against him for his perfidiousnesse in revolting from him caused him to be slain and cast out into the fields without Jerusalem to be devoured by birds and beasts for so Jeremy had prophesied it should be Jer. 22.18 19. Therefore thus saith the Lord concerning Jehoiakim the sonne of Josiah king of Judah They shall not lament for him saying Ah my brother or ah sister They shall not lament for him saying Ah Lord or ah his glory He shall be buried with the buriall of an asse drawn and cast forth beyond the gates of Jerusalem and 36.30 Therefore thus saith the Lord of Jehoiakim king of Judah He shall have none to sit upon the throne of David and his dead body shall be cast forth in the dayes to the heat and in the night to the frost This was the eleventh yeare of Jehoiakim and so the seventh yeare of Nebuchadnezzar three years after Jehoiakims revolt for either the siege of Tyre or some other occasions had hitherto detained Nebuchadnezzar from coming against him and hence it is we reade of three thousand and three and twenty Jews carried away by him in the seventh yeare of his reigne Jer. 52.28 This is the people whom Nebuchad-rezzar carried away captive in the seventh yeare three thousand and three and twenty Jews Vers 3. Surely at the commandment of the Lord came this upon Judah to remove them out of his sight for the sinnes of Manasseh c. See the note chap. 23.26 Vers 6. So Jehoiakim slept with his fathers and Jehoiachin his sonne reigned in his stead For when Nebuchadnezzar had slain Jehoiakim as is before noted and was returned again into his own countrey it seems the people made this Jehoiachin king in his stead who is also called Jeconiah 1. Chron. 3.16 and Coniah by way of contempt Jer. 22.24 In the genealogie of Christ Matth. 1.11 Jehoiakim the sonne of Josiah seems to be quite left at least in our most usuall translations for though in some few copies it is thus set down and Josias begat Jakim and Jakim begat Jechonias yet generally in all other copies it runnes thus And Josias begat Jechonias and his brethren about the time they were carried away to Babylon and after they were brought to Babylon Jechonias begat Salathiel and for the resolving of this doubt many severall answers are given by Expositours but the most satisfying one I conceive is this to wit that Jehoiakim the father was called Jeconiah as well as Jehoiachin the sonne and so whereas Mat. 1.11 it is said that Josias begat Jechonias and his brethren that is meant of Jehoiakim the sonne of Josias who had many brethren whereas Jehoiachin had none and then that which follows vers 12. and after they were brought to Babylon Jechonias begat Salathiel that is meant of Jehoiachin the sonne of Jehoiakim and so the severall generations of these kings are fully
were his servants indeed this new name of Zedekiah which signifies the justice of God was very proper for this new king to put him in mind to be just in keeping the covenant he had made with the king of Babylon and that God would be just in punishing him if he proved perfidious but that Nebuchadnezzar intended any such thing by giving him this new name we cannot say Vers 18. And his mothers name was Hamutal the daughter of Jeremiah of Libnah So that he was the brother of Jehoahaz the first of Josiahs sonnes that was king of Judah and was afterwards by Pharaoh Necho carried into Egypt both by father and mother for this Hamutal was also the mother of Jehoahaz chapter 23.31 Vers 19. And he did that which was evil in the sight of the Lord c. In 2. Chron. 36.12 this is added in particular that he humbled not himself before Jeremiah the prophet speaking from the mouth of the Lord. Vers 20. Zedekiah rebelled against the king of Babylon c. About the beginning of Zedekiahs reigne the people began to insult over Jeremiah seeing Jehoiachin carried captive into Babylon that had yielded to Nebuchadnezzar upon his perswasion whereupon the Prophet under the type of good and bad figges foreshewed that it should be better with those in the captivity then those that were left behind Jerem. 24. After that in the fourth yeare Zedekiah went to Babylon to Nebuchadnezzar at which time the Prophet gave Sheraiah a prince that went with him a book wherein was written all the evil that should fall upon Babylon willing him to read it to the Jews and then to bind it to a stone and throw it into Euphrates in token of the perpetuall sinking of Babylon Jerem. 51.59 64. at his return as we see in the 27. and 28. chapters of Jeremiah all the bordering princes sent messengers to Zedekiah perswading him as it seems to revolt from Nebuchadnezzar but Jeremiah did earnestly disswade both him and them sending to each of those princes yokes in token of the Babylonian yoke whereunto the Lord would have them submit and assuring them that if they would not stoop to his yoke they should all perish by sword fire and pestilence at which time also Hananiah having broken Jeremiahs woodden yoke and vaunting that in like manner within two years Nebuchadnezzars yoke should be broken and Jeconiah with all the vessels and riches of the Temple should be brought again to Jerusalem Jeremiah foretold of an iron yoke and to assure the people that Hananiah had prophecyed falsely he foretold his death which that yeare accordingly in the second moneth seized upon him yet at length in the eighth yeare of his reigne Zedekiah practised more seriously with his neighbours and in confidence of great aids promised from Egypt he rebelled against Nebuchadnezzar though he had formerly taken an oath to be faithfull to him 2. Chron. 36.13 And he also rebelled against king Nebuchadnezzar CHAP. XXV Vers 2. ANd the city was besieged unto the eleventh yeare of king Zedekiah c. The city was surrounded on the tenth day of the tenth moneth in the ninth yeare of Zedekiahs reigne verse 1. and was taken by storm on the ninth day of the fourth moneth of the eleventh yeare the siege therefore continued a full yeare and an half when Nebuchadnezzar first came against the city Jeremiah had prophesied that the city should be taken and burnt and Zedekiah carried away captive though not slain as Jehoiakim was for which he was by the instigation of the princes clapped up in prison see Jer. 32 1 5.34.1 7. Jer. 17.38 c. Indeed a while the Chaldeans left the siege for Pharaoh Hophre a king of Egypt entring the borders of Judah with his army to succour Zedekiah Nebuchadnezzar and his Chaldeans fearing the disadvantage of being set upon by the Egyptian army whilest they lay before Jerusalem where the Jews might also assail them from within the city they resolved rather to raise the siege for a time At this time the Jews begun to entertain great hopes again and as it is probably thought having in their former extremity set free their bondmen as the law required by the advice of Zedekiah when the Chaldeans were gone they repented them of their charity and reduced them again into their former slavery see Jerem. 34.8 9 c. but Zedekiah knowing that if the Egyptians prevailed not they should soon be surrounded again with the Chaldean army he sent to Jeremiah the prophet to pray for him and received this message from him by his servants that the Chaldeans should return again and take the city and burn it with fire and being cast for this by the enraged princes into the dungeon under a pretence at first of his attempting to fly unto the Chaldeans he often earnestly perswaded Zedekiah to yield himself to the Chaldeans and so to save both himself and the city See Jerem. 37. and Jerem. 38. but he not hearkening to him what the Prophet had said came exactly to passe for the Egyptians not daring to encounter with Nebuchadnezzar did soon return again into Egypt and abandon their enterprize and on the other side the Chaldeans did as speedily return to the siege of Jerusalem and never after that left it till they had taken it Vers 3. The famine prevailed in the city and there was no bread for the people of the land Insomuch that as Ezekiel had prophecyed who begun to prophesie in the fifth yeare of Zedekiahs reigne Ezekiel 1.2 parents did eat their own children and children their parents Ezekiel 5.10 Therefore the fathers shall eat the sonnes in the middest of thee and the sonnes shall eat the fathers c. Lament 4.10 The hands of the pitifull women have sodden their own children they were their meat in the destruction of the daughter of my people Vers 4. And the city was broken up c. And so the middle gate was immediately taken Jerem. 39.3 And all the princes of the king of Babylon came in and sate in the middle gate c. and then as it followes all the men of warre fled by night by the way of the gate between two walls which is by the kings garden for there was it seems a secret gate in some place near to the kings garden closed upon each side with a false wall provided on purpose for a means of escape in such a time of danger and through this therefore the souldiers with the king Jerem 39.4 fled now out of the city being helped in their flight either by the darknesse of the night or by the advantage of a cave or vault under ground into which the secret gate led them and through which they might steal away the besiegers not seeing them and thus it came to passe as Ezekiel had foretold Ezek. 12.12 And the prince that is among them shall bear upon his shoulder in the twilight and shall go forth they shall dig thorough the wall to carry out
Vers 4. Eleazar begat Phinehas Phinehas begat Abishua c. Eleazar succeeded his father Aaron in the high priesthood in the fourtieth yeare after their coming out of Egypt Numb 20.25 c. and 33.18 and was high priest all the time of Joshua and died immediately after him as may seem by the relation of their deaths together Josh 24.29 33. Phinehas his sonne that succeeded him was he that slew Zimri and Cozbi in the wildernesse and had thereupon a promise from God that the high priesthood should be settled upon him and his seed for ever see Numb 25.7 13. He succeeded his father Eleazar about the death of Joshua Josh 24.29 33. How long he lived high priest it is no where expressed but probable it is he was high priest all the time that the people served the Lord after Joshuahs death in the dayes of the elders that out-lived Joshua Judg. 2.7 and perhaps in the time of the first revolting of the people in the time of the Judges which must needs then be a matter of much grief to a man of such zeal as he was for it is evident that when the Israelites made warre against Benjamin he was high priest Josh 20.28 And Phinehas the sonne of Eleazar the sonne of Aaron stood before it in those dayes As for the next three that follow Abishau Bukki his sonne and Vzzi his sonne they were it seems high priests in those corruptest times of Israel under the Judges whereto agrees that which is by some said that in the dayes of Uzzi it was that Eli and so his posterity after him got the high priests office not being of Eleazars stock but of the stock of Ithamar and if so it were then the foure next following of the stock of Eleazar were never high priests to wit Zerahiah and Meraioth and Amariah and Ahitub but Zadok the sonne of Ahitub vers 8. was the first that recovered that dignity again which was in the dayes of Solomon who thrust out Abiathar of the posterity of Eli and of the stock of Ithamar from being high priest and put Zadok the sonne of Ahitub in his room 1. Kings 2.27 35. Vers 10. And Johanan begat Azariah he it is that executed the priests office in the temple that Solomon built in Jerusalem That is this is that Azariah of whom such honourable mention is made in the book of the Chronicles 2. Chron. 26.16 c. who did so worthily execute maintain the honour and office of the priesthood against the intrusion and usurpation of Uzziah the king of Judah and it is expressely noted that it was in the temple which Solomon built in Jerusalem because at the time when this was written there was another Temple in Jerusalem built by Zerub-babel Yet some understand these words of Johanan the father of Azariah that he was that Jehoiada that was high priest in the dayes of Athaliah by whom both the Temple and Common-wealth were preserved when they were in danger to be ruined by her Vers 13. And Shallum begat Hilâiah Who found the book of the Law in the dayes of Josiah 2. Kings 22.8 Vers 14. And Azariah begat Seraiah c. Seraiah was the high priest whom Nebuchadnezzar slew see 2. Kings 25.18 21. He was also the father or grand-father of Ezra Ezra 7.1 Now after these things in the reigne of Artaxerxes king of Persia Ezra the sonne of Seraiah the sonne of Azariah the sonne of Hilkiah c. and then Jehozadak his sonne was the father of Josuah who was so famous at the return of the Jews and the rebuilding of the Temple Hag. 1.1 In the second yeare of Darius the king in the sixth moneth in the first day of the moneth came the word of the Lord by Haggai the Prophet unto Zerubbabel the sonne of Shealtiel governour of Judah and to Josuah the sonne of Josedech the high priest Vers 19. And these are the families of the Levites according to their fathers That is of these before named were the severall families of the Levites called to wit the family of the Libnites c. Vers 20. Of Gershom Libni his sonne Jahath his sonne Zimmah his sonne c. Here follows a catalogue of those that were successively the Heads both of the Gershonites Kohathites and Merarites perhaps unto the dayes of David who did dispose of the Levites into new orders and whereas Zimmah is here said to be the sonne of Jahath thereby is meant that he was his grandchild for Shimei was the sonne of Jahath and Zimmah the sonne of Shimei vers 42 43. Vers 25. And the sonnes of Elkanah Amasai and Ahimoth The sonnes of Elkanah are here more particularly expressed because from him descended that Elkanah who was the father of Samuel Vers 26. As for Elkanah the sonnes of Elkanah Zophai his sonne c. This is another Elkanah who was the sonne of Mahath and grandchild of Amasai mentioned in the former verse as is evident vers 35 36. Vers 27. Jeroham his sonne Elkanah his sonne The father of Samuel Vers 31. And these are they whom David set over the service of song in the house of the Lord c. That is these are they that David made chief in the three quires of singers after the Ark had rest that is after it was brought to Davids house for before it was removed from one place to another to wit these mentioned in the sequel of this chapter Heman of the Kohathites ver 33. who was the chief and therefore had the middle quire and Asaph who stood on Hemans right hand v. 39. and was of the Gershonites and Ethan who was also called Jeduthun chap. 25.1 and was of the Merarites and stood on Hemans left hand ver 44. These were in their times famous men as being the chief singers and withall Prophets and pen-men of some of the Psalmes 2. Chron. 29.30 Moreover Hezekiah the king and the princes commanded the Levites to sing praise unto the Lord with the words of David and of Asaph the seer Vers 33. Heman a singer the sonne of Joel the sonne of Shemuel That is Samuel for Heman was Samuels grandchild Vers 50. And these are the sonnes of Aaron Eleazar his sonne Phinehas his sonne c. By occasion of the mention that is made of the severall offices and imployments of the priests in the foregoing verse the catalogue of the sonnes of Eleazar is here again set down unto the dayes of David by whom the priests were divided into foure severall orders Vers 57. And to the sonnes of Aaron they gave the cities of Judah c. And Simeon Josh 21.9 And they gave out of the tribe of the children of Judah and out of the tribe of the children of Simeon these cities which are here mentioned by name Vers 60. All their cities throughout their families were thirteen cities To wit the eleven here mentioned and Ain in Judahs portion and Gibeon in Benjamins which are reckoned amongst the rest Josh 21.16 17. but
are not here mentioned Vers 61. And unto the sonnes of Kohath which were left of the family of that tribe were cities given out of the half tribe c. That is to the rest of the sonnes of Kohath to wit those that were not of the priests the sonnes of Aaron there were cities given out of the half tribe of Manasseh that was placed within Jordan yea and by lot there were given them in all ten cities to wit foure out of the tribe of Ephraim and foure out of the tribe of Dan and two out of the half tribe of Manasseh most of which are expressed by name vers 67 c. and more fully Josh 21.21 Vers 65. And they gave by lot these cities which are called by their names To wit above ver 57 c. Vers 66. And the residue of the families of the sonnes of Kohath had cities c. Here the cities that were given to the rest of the Kohathites are expressed also by name which were before spoken of ver 61. as they are also Josh 21.20 though indeed many of the names there and here differ concerning which see the notes there Vers 69. And Aijalon with her suburbs c. These were given them out of the tribe of Dan as also Eltekeh and Gibbethon which are not here mentioned Josh 21.23 24. CHAP. VII Vers 1. NOw the sonnes of Issachar were Tola and Puah Jashub c. This Puah and Jashub we called Phuvah and Job Gen. 46.13 Having before set down the genealogies of Reuben Simeon Levi and Judah Issachars is next here related because Issachar was Jacobs next sonne by Leah Vers 2. Whose number was in the dayes of David two and twenty thousand and six hundred To wit when he appointed Joab to number the people 2. Sam. 24.1 Vers 3. And the sonnes of Uzzi Izrahiah and the sonnes of Izrahiah Michael and Obadiah and Joel Ishiah five That is there were five descended of Uzzi to wit Izrahiah and his foure sonnes Vers 4. And with them by their generations after the house of their fathers were bands of souldiers c. Hereby it is evident that there were six and thirty thousand men of the posterity of Uzzi alone so that the two and twenty thousand six hundred mentioned before vers 2. was the number of the posterity of Tola by his other sonnes Uzzi being excepted whose posterity are here numbred by themselves as being more then all the rest together Vers 5. And their brethren among all the families of Issachar were men of might c. That is all the children of Issachar together were fourescore and seven thousand men of might when Joab numbred them Vers 6. The sonnes of Benjamin Bela and Becher and Jodiael three Jediael is called Ashbel Gen. 46.21 Zebulun was the sixth sonne of Leah born next after Issachar but neither Zebuluns nor Dans genealogie is at all here mentioned perhaps because at the return of the people out of Babylon when it is thought that Ezra wrote this book their genealogies were not found Benjamins genealogy is therefore next inserted who was the sonne of Rachel yet here are but onely three of Benjamins ten sonnes mentioned perhaps because the posterity of these onely were numbred when Joab numbred the people vers 2. Vers 12. Shuppim also and Huppim c. That is these also were of Benjamins posterity Vers 13. The sonnes of Naphtali Jahziel and Guni and Jezer and Shallum the sonnes of Bilhah That is the grand-children for Bilhah Rachels handmaid was the mother of Naphtali whose sonnes these were Vers 14. The sonnes of Manasseh Ashriel whom she bare c. There was an Ashriel that was the sonne or one of the posterity of Gilead Numb 26.30 31. These are the sonnes of Gilead of Jeezer the family of the Jeezerites of Helek the family of the Helekites And of Asriel the family of the Asrielites and of Shechem the family of the Shechemites either therefore this was another Ashriel the immediate sonne of Manasseh by his wife whereas Machir was Manassehs sonne by his concubine the Aramitesse or else Ashriel is here reckoned onely as one of the posterity of Manasseh whom she bare that is either the wife of Gilead or the wife of Hepher the mother of Zelophehad and thence it follows vers 15. that Zelophehad who was the sonne of Hepher the sonne of Gilead Num. 27.1 was the second that is the second sonne of Hepher the younger brother of Ashriel And if we thus take Ashriel for one of the posterity of Gilead the sonne of Machir then we must understand that the following words But his concubine the Aramitesse bare Machir c. are onely added to shew that this Ashriel and the rest afterward mentioned were not the posterity of Manasseh by his wife but by his concubine the Aramitesse Vers 17. These were the sonnes of Gilead c. To wit Ashriel and Zelophehad above mentioned but not Peresh and Sheresh and his posteritie the last here mentioned for they were the sonnes of Machir by Maachah and so the brethren of Gilead Vers 18. And his sister Hammoleketh bare Ishhad c. That is Gileads sister Vers 19. And the sonnes of Shemida were Ahian c. And Shemida was also the sonne or of the stock of Gilead see Numb 26.30 32. Vers 21. Whom the men of Gath that were born in that land slew c. Either this must be referred to all those before named vers 20. the sonnes of Ephraim Shuthelah and Bered his sonne and Tahath his sonne c. to wit as taking them all to be the severall sonnes of Ephraim namely that Shuthelah vers 20. was the sonne of Ephraim and so also Bered who seems to be mentioned as the sonne of Shuthelah was another sonne of Ephraim and Tahath another and so on forward who were all slain by the men of Gath when the Israelites were in Egypt or else if this seems not so probable because then Ephraim should have two sonnes called Shuthelah and two called Tahath then though those in the twentieth verse be taken as severall generations to wit that Shuthelah was the sonne of Ephraim and Bered his grandchild and Tahath his grandchild and so forward yet Zabad the first mentioned vers 21. must be reckoned another sonne of Ephraim and Shuthelah and Ezer and Elead his grandchildren whom the men of Gath slew or thirdly if all those before mentioned be reckoned as severall succeeding generations to wit that Shuthelah the sonne of Ephraim begat Bered and Bered Tahath and Tahath Eladah and Eladah Tahath and Tahath Zabad and Zabad Shuthelah and Ezer and Elead then the words whom the men of Gath slew c. must be referred onely to some of the former of these here mentioned or fourthly that which follows vers 22. And Ephraim their father mourned many dayes and his brethren came to comfort him must be meant of Zabad who was called also Ephraim perhaps onely because he was the head of that tribe
Hebrew word which is here translated for ever there is no more intended in many places then a continuance for a long time as here happely that so long as the kingdome of Judah should continue one of Solomons posterity should sit in the throne Secondly that this promise might be conditionall to wit that if his posterity should keep covenant with God then they should for ever sit in the throne of David And thirdly that the promise might be made good in the eternity of Christs kingdome in that Christ was that king of whom Solomon was a type though he was not lineally descended out of the loines of Solomon Vers 12. Onely the Lord give thee wisdome and understanding and give thee charge concerning Israel c. That is and the Lord instruct thee and direct thee how thou oughtest to govern his people Israel and in remembrance of this we see Solomon begged wisdome of God 1. Kings 3.9 Vers 14. Now behold in my trouble I have prepared for the house of the Lord c. That is I have prepared materials for the building of the house that when thou comest to the crown thou mayest the more readily set upon the work not according unto my desire nor according to that which the transcendent Majestie of God might require but according as I was able by reason of my continuall troubles Vers 18. And the land is subdued before the Lord and before his people c. The Lord is here joyned with Israel as the king with his people and that the rather because by the subduing of the land the people enjoyed their possessions and dwellings and the Lord his worship and service CHAP. XXIII Vers 1. SO when David was old and full of dayes he made Solomon his sonne king over Israel That is he declared his mind to his people and princes that after his death his will was that Solomon should be king and that because the Lord had so appointed as is more fully expressed chap. 28 1 6. where also it is evident that this was done before David was bedrid vers 2. Then David the king stood up upon his feet and said Hear me my brethren c. and consequently that Adonijahs attempt 1. Kings 1.5 was against the expresse command of David emboldened therein onely by Davids weaknesse and the encouragement of such princes of his faction as misliked Davids preferring Solomon before his elder sonnes and therefore we see that David caused Solomon to be actually anointed king 1. Kings 1.33.34 Vers 2. And he gathered together all the princes of Israel with the priests and the Levites To wit to make known unto them that Solomon by the Lords expresse appointment was to succeed him in the throne Secondly to perswade the princes to assist Solomon in the building of the Temple Thirdly to establish a settled order for the attendance and service of the priests and Levites in the Temple for the number of the Levites being exceedingly encreased and they being then to serve not in severall places as before some at the Tabernacle in Gibeon some before the ark in Davids tent chap. 16.37 c. but altogether in the Temple as the Lord was pleased to appoint an order for their service to prevent confusion so it was requisite the princes and people should be enformed of Gods will herein and that David did nothing herein without direction from the Lord chap. 28.11 12 13 19. Vers 3. Now the Levites were numbred from the age of thirty years and upward c. Davids numbring of the Levites from the age of thirty years was according to the directions that God gave to Moses when they were first numbred onely then they numbred not any above fifty years Numb 4.2 3. Take the summe of the sonnes of Kohath c. from thirty years old and upward even untill fifty years old but now it seems they numbred all from thirty years and upward not staying at those that were above fifty years and that because they were not now to carry the holy things as they did in Moses time and therefore even those above fifty years though weakened with age might serve in the Temple as well as those that were younger and for the same cause also it seems when he had distributed the thirty eight thousand that were numbred from thirty years old and upward to their severall imployments to wit foure and twenty thousand for the ordinary service of the Temple and six thousand for officers and Judges vers 4. foure thousand for porters and foure thousand for the quire vers 5. afterward he gave order that all their posterity from twenty years old and upward should in each rank be taken in vers 24. First because they were not any longer to carry the tabernacle and the vessels thereof and therefore such strength of body was not now necessarily requisite as before as is expressed vers 24 25. And secondly because now when they were to serve onely in their courses the service of the Temple would imploy them all even those from twenty years being taken in Vers 4. And six thousand were officers and Judges And these were dispersed in severall places of the land to judge of causes that were brought before them for having no other civill and judiciall lawes but those of Moses the Levites were alwayes joyned with the other elders of the people in this work and happely to train up the young Levites and other officers belonging thereto of which see what is further added in note chap. 26.29 Vers 5. Moreover foure thousand were porters So many were at this time set a part by David to this imployment yet of these it seems there were found at their return from Babylon onely two hundred and twelve chap. 9.22 And foure thousand praised the Lord with the instruments c. Whereof two hundred eighty eight were eminent men for cunning and happely teachers of the rest see the note chap. 25.7 Vers 6. And David divided them into courses c. To wit into twenty foure courses as were also the priests according to the command of the Lord by Gad and Nathan the prophets 2. Chron. 29.25 And he set Levites in the house of the Lord c. according to the commandment of David and of Gad the kings seer and Nathan the prophet for so was the commandment of the Lord. Vers 8. The sonnes of Laadan the chief was Jehiel c. That is the chief of the posterity of Laadan heads of families at this time when David divided them to their severall imployments and their severall courses were Jehiel and Zetham and Joel and so this word sonnes must be understood hereafter in this chapter Vers 9. The sonnes of Shimei Shelomith c. This is not Shimei the sonne of Gershon vers 7. for his posterity are spoken of afterward in the following verse but another that was it seems the head of a family amongst the sonnes of Laadan perhaps one of those mentioned also in the foregoing
verse though called there by another name Vers 11. But Jeush and Beriah had not many sonnes therefore they were in one reckoning c. That is they were joyned together and counted as one family and that because there were not many of their posterity Vers 13. Aaron was separated that he should sanctifie the most holy things he and his sonnes for ever c. That is he and his posterity were set apart to the work of the priesthood to be imployed about the most holy things according to the holy ordinances which God had appointed Vers 24. These were the sonnes of Levi c. from the age of twenty years and upward To wit when they came to serve in the Temple for though at this time when they were assigned to their severall imployments they were onely numbred that were thirty years old and upward vers 3. yet before his death David gave order that in each family and office of the Levites all of twenty years old and upward should be taken in to the service of the Temple vers 27. For by the last words of David the Levites were numbred from twenty years old and above and the reason is prefixed vers 25 26. For David said The Lord God of Israel hath given rest unto his people that they may dwell in Jerusalem for ever and also unto the Levites they shall no more carry the tabernacle nor any vessels thereof c. see the note ver 3. Vers 28. Because their office was to wait on the sonnes of Aaron for the service of the house c. and in the purifying of all holy things c. That is the washing and cleansing both of the holy places and vessels yea and the sacrifices before they were offered by the priests upon the altar Vers 29. And for all manner of measure and cise That is the Levites also took care to see that those things that were employed in the service af the Temple as fine floure and wine and oyle for the meat offerings c. should be given to the priests according to that weight and measure appointed by the law for to some sacrifices there was a greater measure of these required and to some lesse see Numb 15.4 6 9. and Levit. 23.13 and the Levites were to look that the just measures was observed in all these things yea many Expositours conclude from hence that the Levites had the overseeing of all publick measures and kept the patterns or standard of them in the Temple whence they say it is that the just shekel is called the shekel of the sanctuary Exod. 30.31 CHAP. XXIIII Vers 3. ANd David distributed them both Zadok of the sonnes of Eleazar c. That is David distributed all the priests the sonnes of Aaron into two parts all that were of the sonnes of Eleazar in one over whom Zadok was the chief and all that were of the sonnes of Ithamar in the other over whom Ahimelech was chief to wit under the high priest who accordingly attended in the Temple according to their offices in their service Vers 4. And there were moe chief men found of the sonnes of Eleazar then of the sonnes of Ithamar c. That is there were more heads of families found among the sonnes of Eleazer then among the sonnes of Ithamar and consequently being to divide the priests into twenty foure orders or courses in each of which there was one to be the chief and head of the rest he appointed sixteen of these courses among the sonnes of Eleazar and but eight among the sonnes of Ithamar Vers 5. Thus were they divided by lot one sort with another c. That is having divided the priests into twenty foure parts those of Eleazer into sixteen parts and those of Ithamar into eight there were lots cast amongst these divisions promiscuously not preferring those of one Image before those of another to determine both which of these companies should serve first and which second and so in order each company being to serve a week and then to go out and also which of those that were heads of families in each company should be the chief of that company and so the first company was chosen by lot and the lot fell upon Jehoiarib to be the head of that company which was thenceforth called the course of Jehoiarib and so after the same manner in all the rest Vers 10. The eighth to Abijah Of this course was Zachariah the father of John the Baptist Luke 1.5 Vers 19. These were the orderings of them in their service to come into the house of the Lord according to their manner under Aaron their father c. That is as Eleazar and Ithamar did in former times discharge the work of the priesthood in the house of God under Aaron their father so did these sonnes of Eleazar and Ithamar now in their courses discharge the same work after the same manner or else the meaning of these words is onely this that after their manner that is week by week chap. 9.25 or after the manner appointed in the Law these priests in their severall courses did all discharge the work of the inferiour priesthood being all of them under the command of the high priest who is here called Aaron because he held the same place that Aaron formerly did Vers 20. And the rest of the sonnes of Levi were these c. Having in the former part of the chapter expressed the severall courses of the priests here now are added the severall families of the rest of the sonnes of Levi that were not priests to wit the Levites and as some conceive who they were of those families that were heads of the severall companies of the Levites that were to serve in the Temple in their turns and courses as the priests also did or rather because the Gershonites were set down before chap 23.7 these that are here added are said to be the rest of the sonnes of Levi to wit the Kohathites and Merarites who especially attended upon the Priests Vers 31. These likewise cast lots over against their brethren the sonnes of Aaron That is as the priests being divided into twenty foure companies there were lots cast for them as is above-said vers 5. so was it on the other side with the Levites too according to the severall employments whereto they were set a part they were divided into twenty foure divisions and lots were cast who should attend the service in the first course coming in and going out with the first course of the priests and so who should be in the second course with the second course of priests c. This is expressed concerning the singers in the next chapter and the like it seems therefore was done both for the porters and those that attended upon the priests and did the other work of the Lord chap. 23 4 5. In the presence of David the king and Zadok and Abimelech and the chief of the fathers of the priests and Levites even the
principall fathers over against their younger brethren There may be a double sense of these last words to wit either that as the principall fathers sate with David and Zadok and Abimelech to see this work done so on the other side their younger brethren stood to be distributed to their severall courses as the lot fell amongst them or rather that as the chief of the fathers were chosen by lots as heads over the rest so were their young brethren also CHAP. XXV Vers 1. DAvid and the captains of the host separated to the service of the sonnes of Asaph and of Heman and of Jeduthun who should prophecy with harps c. By the captains of the host here some understand the chief of that sacred host of the priests and Levites who served in the Temple but the most of Expositours understand it of those princes of Israel mentioned chap. 23.2 whom David called together when he went about this work of establishing an order for the service of the priests and Levites who are here called captains of the host because indeed the chief Nobles and Princes of Israel were captains of Davids host However that which is said of these captains is that they separated to the service of the sonnes of Asaph and of Heman and of Jeduthun who should prophecy with harps c. That is that having appointed the foure and twenty sonnes of Asaph Heman and Jeduthun called also Ethan chap. 15.17 to be the chief in the foure and twenty quires of singers that were to perform that service in their severall courses which is here called prophecying with cymballs c. of which see the note 1. Sam. 10.5 after that they also separated such other of their brethren the Levites here after mentioned as were to be instructed by them and to joyn in that service under them in their severall courses Vers 2. The sonnes of Asaph under the hands of Asaph which prophesied according to the order of the king For he gave order for the severall courses of the singers yea and happely too for the tunes and times of singing and withall the most of the Psalmes they sung were penned by David and by him were assigned some for the sonnes of Asaph others for the sonnes of Jeduthun and Heman as by the title of many Psalmes is evident Vers 3. The sonnes of Jeduthun Gedaliah and Zeri and Jeshaiah and Hashabiah and Mattathiah six c. That is there were six of Jeduthuns posterity that were heads of severall courses of the singers Indeed here are but five named unlesse as some think Jeduthun the father be reckoned into the number but the sixth was Shimei mentioned ver 17. who is omitted here happely because he was not the sonne but the grand-child of Jeduthun and this is indeed the more probable because that Shimei mentioned vers 17. is no where here named Vers 5. All these were the sonnes of Heman the kings seer in the words of God to lift up the horn By the kings Seer may be meant either that he was a Prophet as Naââan and Gad were or at least that he was employed in that propheticall work of setting forth the praises of God as the other in Psalmes and Hymns and spirituall songs composed by men that were inspired by God and therefore called here the words of God and that to lift up the horn whereby some musicall instrument is meant or else the meaning is that these sonnes of Heman were chiefly imployed in singing those Psalmes which concerned some glorious victories that God had given his people or the exalting and strengthening of Davids kingdome which was especially accomplished in Christ and consequently contained many glorious promises concerning the kingdome of Christ the promised Messiah Vers 7. So the number of them with their brethren that were instructed in the songs of the Lord even all that were cunning c. That is the numbers of these sonnes of Asaph Jeduthun and Heman together with their brethren which were cunning and expert in musick leaders and teachers of others was two hundred eighty eight It is manifest that there were foure thousand Levites set apart for singers chap. 23.5 If all these therefore served in the Temple as is most probable though some Expositours hold indeed that some of them were imployed in the Synagogues being divided into twenty foure courses there must needs be about eight score in every course but under each of the twenty foure sonnes of Asaph Jeduthun and Heman there were appointed eleven that were cunning men of the sonnes and brethren of these chief singers to be leaders end instructers of the rest which indeed with the twenty foure heads of each courses do make two hundred eighty eight for twenty foure times twelve amounts to two hundred eighty eight Vers 8. And they cast lots ward against ward as well the small as the great the teacher as the scholar That is for every course of the Priests there was also a course of the Levites that were singers and so all were assigned to their severall courses by lot as well the chief of them that were of the sonnes and brethren of Asaph Jeduthun and Heman and teachers of the rest as those that were of an inferiour rank the Levites that served under them and were instructed by them Vers 9. The second to Gedaliah who with his brethren and sonnes were twelve And the like must be understood of Joseph who had the first lot See the note upon vers 7. CHAP. XXVI Vers 1. OF the Korhites was Meshelemiah the sonne of Kore of the sonnes of Asaph This was not Asaph the chief musician but another Levite of the same name called also Ebiasaph chap. 6.37 Vers 2. And the sonnes of Meshelemiah were Zechariah the first-born c. Here are named seven sonnes of Meshelemiah vers 2 3. and of Obed Edom also seven sonnes besides Shemaiah vers 4 5. and six grand-children the sonnes of Shemaiah vers 7. and foure sonnes of Hosah vers 10 11. which together make twenty foure and therefore I conceive they are here named because they were the heads of the twenty foure orders and courses of the porters that came up in their turn to do their service together with the twenty foure courses of the priests and singers though it be not noted which had the first course and which the second as is before noted of the priests and singers Vers 5. For God blessed him That is Obed-edom because he received the ark into his house therefore the Lord blessed him as is noted before chap. 13 14. to wit not onely with a numerous issue but with great prosperity in all other regards and hence it was that eight of his sonnes besides his grandchildren by Shemaiah were heads in the foure and twenty courses of the porter or guard of the Temple Vers 6. For they were mighty men of valour The work of the porters was not onely to keep all unclean persons from entring into the holy place but
also to prevent all confusion at the resorting of the people on their solemne festivals to the Temple when they came in great multitudes as also to be a guard to the holy place upon all other occasions and therefore it was requisite that they should be men of might and valour and the sonnes of Shemaiah being men eminent this way they were appointed to be heads of the severall divisions and courses of the porters Vers 8. Threescore and two of Obed-Edom The number of these as also of those vers 9 11. is expressed I conceive because in every division they were the chief for there were in all of the porters foure thousand chap. 23.5 Vers 12. Among these were the divisions of the porters even among the chief men having wards one against another That is amongst these chief men of these families were their severall courses of porters divided ward against ward answerable to those of the singers and other Levites to wit in foure and twenty courses Vers 13. And they cast lots as well the small as the great according to the house of their fathers for every gate Being divided into twenty foure divisions which were to come up in their severall courses and orders for the service of the Temple and having waited a week to depart to their dwellings and another to come in their steads they did also cast lots to know how the service should be divided amongst them and in particular which of them should have the charge of the severall gates of the Temple But may some say being there were but eighteen of the sonnes and brethren of Meshelemiah vers 9. to whom by lot the charge of the east gate fell vers 14. how could there be in each of the twenty foure courses some of the sonnes and brethren of Meshelemiah to take the charge of the east gate I answer first that those eighteen of Meshelemiahs sonnes and brethren vers 9. were happely the chief and besides these there were many more yea secondly happely under the lot of Meshelemiah many other Levites were comprehended besides his sonnes and brethren for there were of these porters foure thousand in all chapter 23.5 Vers 14. And the lot eastward fell to Shelemiah c. That is to Shelemiah or Meshelemiah vers 1. and his company there fell the custodie of the east gate which was the chief gate as being in the front of the Temple and to Zechariah his sonne the custodie of the north-gate Vers 15. To Obed-Edom south-ward and to his sonnes the house of Asuppim That is the house of gatherings so called either because this was the house where the seventy Elders did use to assemble and gather themselves together and sit in councell or else because here the gifts of the people were gathered and laid up this house was also in or at the south gate and so Obed-edom and his sonnes had also the charge thereof and indeed that here in following times the greatest part of the Temples treasures were laid up may be probably gathered from that which is said 2. Chron. 25.24 And he took all the gold and silver and all the vessels that were found in the house of God with Obed-edom Vers 16. To Shuppim and Hosah the lot came forth west-ward with the gate Shalleeheth by the causes of the going up ward against ward The families of these two were it seems joyned together under one head It is generally held that there was no gate west-ward either into the court of the priests or the people but yet out of the court of the Gentiles it seems there was a gate west-ward and therefore it is expressely said chap. 9.24 In foure quarters were the porters toward the east west north and south and here that Shippim and Hosah were designed by lot to be porters west-ward we find no mention of this gate Shallecheth elsewhere in the Scripture but that it was on the west side is clear by the words in this place and that it was by the causey of the going up which needs must be some causey on the west side whereby they went up to the Temple and therefore could not be as some think it was that ascent mentioned 1. Kings 10.5 which was doubtlesse on the east side towards the frontispice of the Temple and because the word Shallecheth signifieth casting out therefore it is held that out of this gate they used to cast forth all their ashes and sweepings c. out of the Temple However it seems clear by the words that there was another gate west-ward besides this that was called Shallecheth because it is said that the lot west-ward fell to Shuppim and Hosah with the gate Shallecheth ward against ward whereby I conceive is meant that whilest one company waited at the gate Shallecheth another company waited at the other west gate and this I take to be that which vers 18. is called Parbar for there it is said that Parbar was west ward and that of these porters there still waited foure at the causey that is the gate Shallecheth which was by the causey and two at Parbar Vers 17. South-ward foure a day and toward Asuppim two and two That is at the house of Asuppim were still successively two waiting besides the foure that were at the south-gate where this house of Asuppim was or else the meaning is that of the foure that waited south-ward two were still at the south gate and two at the house of Asuppim Vers 18. And Parbar west-ward c. See the note above vers 16. Vers 20. And of the Levites Ahijah was over the treasures of the house of God and over the treasures of the dedicate things Even those that had the custody of the treasures were comprehended under the foure thousand that were called porters chap. 23.5 and having therefore expressed who were the chief porters that had the custody of the severall gates and doores of the Temple in these following verses is expressed to whom by lot it fell to be the porters for the custody of the sacred treasures and there being two divisions of them some that had the charge of the treasures of the Temple to wit the holy vessels and vestments c. and some that had the custody of the dedicate things to wit the free will gifts that were given and the money that at certain times for the repairing of the Temple and for the dayly sacrifices was collected amongst the people first in these words is expressed who was chosen to have the oversight of those that were employed in both these services to wit Ahijah Vers 22. Zetham and Joel his brother which were over the treasures of the Lord. That is which had the custody of the holy vessels and vestments and such other things as were used in the Temple See the former note Vers 23. Of the Amramites and the Izharites c. That is these that are mentioned in the sequel of the chapter were of these families and were employed as
may compute what the Princes gave vers 7. Vers 11. Thine O Lord is the greatnesse and the power and the glory c. That is thou art great and powerfull and glorious c. And all greatnesse and power and glory that is conferred upon any man comes from thee and therefore ought to be imployed to thy service at thy command Vers 15. For we are strangers before thee and sojourners as were all our fathers c. As if he should have said even the land wherein we live it is but lent to us for a time and but a short time do we continue in it being all as a shadow that passeth suddenly away and continueth not so that the very land being thine and we but as wayfaring men that onely make use of it for a while consequently all that we enjoy is thine and not ours and of thine own have we given thee But besides the drift of this clause may be also to shew another motive that made them willing to give so freely to the building of the Temple to wit because they by reason of the brevity of their lives could not hope long to enjoy these things and therefore could not but think them better bestowed upon this service of God then kept for themselves Vers 18. Keep this for ever in the imagination of the thoughts of the heart of thy people That is this readinesse to consecrate themselves and all that they have to thy service Vers 21. And they sacrificed sacrifices unto the Lord c. To wit before the ark which which was now in Davids house in the tent which there he had prepared for it and therefore it is said vers 22. that the people did eat and drink before the Lord on that day And sacrifices in abundance for all Israel That is the sacrifices were offered in the name of all the people and in such abundance that all the Israelites present might eat of the peace-offerings that were then offered to the Lord. Vers 22. And they made Solomon the sonne of David king the second time c. This though subjoyned immediatly to that which went before concerning their sacrificing the next day after that David had made known his mind to the people is yet to be understood of the annointing of Solomon after Davids death as is evident first because the making of Zadok the sole high priest instead of Abiathar is here joyned with it and it cannot be denied but that was done after Davids death 1. Kings 2.35 secondly because it followeth in the next verse that Solomon sate on the throne as king instead of his father David thirdly because when David made these things known in a publick assembly of his Princes he was not yet bed-rid chap. 18.1 2. so that Adonijahs attempting to make himself king at which time Solomon was first anointed 1. Kings 1.33 34. was after this And last of all because it followeth vers 24. that the other sonnes of David submitted themselves to Solomon which was not till Adonijahs usurpation was defeated 1. Kings 1.9.49.50 Vers 23. Then Solomon sate on the throne of the Lord. All kingdomes and thrones are the Lords because all kings are the Lords vice-gerents and have their power from him but the throne of the kingdome of Israel is upon more peculiar grounds called the throne of the Lord to wit first because the disposing of this throne the Lord wholly challenged to himself Deut. 17.15 Thou shalt in any wise set him king over thee whom the Lord thy God shall choose and secondly because the kings of Judah were figures of Christ the true anointed to whom the throne of David was promised that is that he should be king of the Israel of God for ever Luke 1.33 And he shall reigne over the house of Jacob for ever c. Vers 28. And he died in a good old age To wit when he was seventy years old for David was thirty years old when he began to reigne and he reigned fourty years 2. Sam. 5.4 Vers 29. Now the acts of David the king first and last Behold they are written in the book of Samuel the Seer and in the book of Nathan c. Some understand this thus that the acts of David were related in the history or books of Samuel which are written by Nathan the prophet and Gad the Seer ANNOTATIONS Upon the second book of the CHRONICLES CHAP. I. Vers 3. SO Solomon and all the congregation with him went to the high place that was at Gibeon c. To wit because being now settled in his kingdome maugre the opposition of those that favoured not his cause he desired now in a solemne manner to praise God for his mercies and to seek unto the Lord for wisdome that he might be the better able to govern the people committed to his charge Vers 5. The brazen altar that Bezaleel the sonne of Uri the sonne of Hur had made he put before the tabernacle of the Lord. That is Moses of whom mention was before made vers 3. Vers 7. In that night did God appear unto Solomon To wit in that night after they had made an end of sacrificing those thousand burnt offerings mentioned in the former verse for it is not likely they offered a thousand burnt offerings in one day upon one altar and that in a dream as is expressed 1. Kings 3.6 where see also what is to be noted either in Solomons prayer or Gods answer to him Vers 14. And he had a thousand and foure hundred chariots c. See 1. Kings 10.26 and 1. Kings 4.26 Vers 16. And Solomon had horses brought out of Egypt and linen yarn c. See 1. Kings 10.28 29. CHAP. II. Vers 2. ANd Solomon told out threescore and ten thousand men to bear burdens See 1. Kings 5.15 16. Vers 3. And Solomon sent to Huram the king of Tyre saying As thou didst deal with David my father c. In the 1. Kings 5.3 it is said also that he alledged to Huram that he knew that David could not build an house for the worship of God by reason of his continuall warres whereof himself being eased he was now resolved to undertake the work where also such other passages in this message of Solomon to Huram as need any exposition are already explained Vers 8. For I know that thy servants can skill to cut timber in Lebanon That is excellently better than any of my servants see 1. Kings 5.6 Vers 10. I will give to thy servants the hewers that cut timber twenty thousand measures of beaten wheat c. Or if this did not like him whatsoever hire himself did appoint 1. Kings 5.6 Vers 12. Huram said moreover Blessed be the Lord God of Israel c. See 1. Kings 5.7 Vers 13. And now I have sent a cunning man c. His name was Huram chap. 4.16 or Hiram 1. Kings 7.13 concerning which and what is further herein to be noted see the note there Vers 15. The
yeare of king Jeroboam began Abijah to reigne over Judah c. Or Abijam see the notes 1. Kings 15.1 2. Vers 4. And Abijah stood upon mount Zemaraim which is in mount Ephraim and said Hear me thou Jeroboam and all Israel c. To wit having first by his Heralds or messengers desired a parley or at least liberty to say somewhat that he had to say both to Jeroboam and the people for otherwise being so near the enemy that they might heare what he said he could not have stood thus to speak to them without danger Vers 5. The Lord God of Israel gave the kingdome over Israel to David for ever even to him and to his sonnes by a covenant of salt See Numbers 18.19 Vers 7. And there are gathered to him vain men the children of Belial See Deut. 13.13 And have strengthened themselves against Rehoboam the sonne of Solomon when Rehoboam was young and tender hearted c. That is when Rehoboam was newly entred upon his kingdome unexperienced in matters of state and much more in warlike affaires as having alwayes been brought up in his fathers peaceable reigne delicately and daintily and being not yet settled in that throne as a plant that hath not yet taken root was easily shaken and terrified with the insolencies of his rebellious subjects that thus we must understand these words is evident because Rehoboam was one and fourty years old when he began to reigne as we may see 1. Kings 14.21 Vers 10. The Lord is our God and we have not forsaken him c. Though he walked in all the sinnes of his father Rehoboam 1. Kings 15.3 and suffered idolatry in his kingdome which his sonne Asa did afterwards reform 1. Kings 15.12 13. yet because withall the true religion was openly professed and the true worship of the true God openly and incorruptly maintained in the Temple at Jerusalem he boasts of their assurance of Gods favour and seeks to scare the Israelites from hoping to maintain their party against them Vers 11. The shew-bread also set they in order upon the pure table c. That is upon the tables of the shew-bread And so we must also understand the next clause and the candlestick of gold c. for there were in the Temple ten candlesticks and ten tables chap. 4.7 8. and it is but a poore conceit of some that because but one table here is mentioned therefore Shishak had carryed away the rest for thus also table is put for tables 1. Kings 7.48 Vers 17. So there fell down slain of Israel five hundred thousand And yet the men of Judah that slew them were but foure hundred thousand in all vers 3. Vers 19. And Abijah pursued after Jeroboam and took cities from him Beth-el with the townes thereof c. Which stood in the borders of Benjamin and Ephraim Josh 18.13 and had in it one of Jeroboams calves 1. Kings 12.29 some conceive that this is meant of another Beth-el because Jeroboams idol stood still and was not destroyed in the dayes of Asa c. but this is no sufficient argument since perhaps this Beth-el was afterwards recovered from the kings of Judah and perhaps was now taken by composition c. Vers 20. Neither did Jeroboam recover strength again in the dayes of Abijah and the Lord stroke him and he dyed That is Jeroboam for of Abijahs death the text speaks after chap. 14.1 perhaps he was struck in the dayes of Abijah but he dyed not till the second yeare of Asa the sonne of Abijah Vers 21. But Abijah waxed mighty and married foureteen wives and begat twenty and two sonnes and sixteen daughters Partly before he was king and partly after for he reigned in all but three years 1. Kings 15.2 CHAP. XIIII Vers 1. SO Abijah slept with his fathers c. and Asa his sonne reigned in his stead In the twentieth yeare of Jeroboam 1. Kings 15.9 where also are many severall Annotations that may serve for the explaining of severall passages in this chapter Vers 9 And came unto Mareshah A city in Judah Josh 15.44 Vers 13. And Asa and the people that were with him pursued them unto Gerar. Which was a city of the Philistines whereby it seems very probably that they also joyned with the Ethiopians in invading the land of Judah especially because it is expressely also said in the following verse that they smote all the cities round about Gerar. Vers 15. They smote all the tents of cattell c. That is the tents of the Arabians who indeed were wont to dwell in tents and so to remove from place to place for the feeding of their cattell It seems the Ethiopians passing through Arabia the Arabians aided them in their invasions of the land of Judah and so now Asa and his souldiers smote their tents and carryed from them abundance of cattel CHAP. XV. Vers 2. THe Lord is with you whilest ye be with him c. As if he should have said By experience you now see in this your victory over the Ethiopians that whilest you walk in Gods wayes he will not fail to blesse you Vers 3. Now for a long season Israel had been without the true God c. That is now for a long time ever since their revolting from Rehoboam the ten tribes have lived under Jeroboam in a manifest apostacie from the true God not having Gods priests to instruct them and not regarding the law of God according to which they ought in all things to have ordered themselves Vers 4. But when they in their trouble did turn unto the Lord God of Israel and sought him he was found of them That is in former times when the Israelites in their trouble did repent and return unto the Lord he was alwayes ready to receive them into his favour again And this is added to imply that though the ten tribes had thus forsaken the Lord yet if they would as in former times have returned to the Lord he would have pardoned them Vers 5. And in those times there was no peace c. That is ever since the revolting of the ten tribes from Rehoboam and their apostacie from the true God whereof he had before spoken vers 3. Vers 6. And Nation was destroyed of nation c. To wit in the warres betwixt the kingdome of Judah and the kingdome of Israel wherein they also made use of the auxilliary forces of other nations Vers 7. Be ye strong therefore and let not your hands be weak for your work shall be rewarded That is go couragiously and constantly forward in the reformation begun amongst you and the Lord shall be still with you Vers 8. And when Asa heard these words and the prophecy of Oded the prophet he took courage and put away the abominable idols c. Either this is meant of some prophecy of Oded the father of this Azariah which he declared unto them at this time together with this his own exhortation or else of some prophesie of
32. Also we made ordinances for us to charge our selves yearely with the third part of a shekel for the service of the house of our God Vers 7. For the sonnes of Athaliah that wicked woman had broken up the house of God c. To promote the worship of Baalim they robbed the Temple and so there was not in the treasuries of the Temple any competent summe of money whereby the decayes thereof might be repaired Indeed the sonnes of Joram by Athaliah were all slain by the Arabians save onely Ahaziah chap. 21.17 But this might be done before that Vers 8. And at the kings commandment they made a chest The Levites being forbidden by Joash to meddle any more with the collection of the money because of their former neglect 2. Kings 12.7 And set it without the gate of the house of the Lord. To wit by the gate whereby they went out of the great court and on that side the gate where the altar stood 2. Kings 12.9 Vers 14. They brought the rest of the money before the king and Jehoiada whereof were made vessels for the house of the Lord c. See 2. Kings 12.13 Vers 16. And they buried him in the citie of David amongst the kings because he had done good in Israel both towards God and towards his house That is the house and family of David or rather the Temple the house of God Vers 17. Now after the death of Jehoiada came the princes of Judah and made obeysance to the king c. In the most fawning and flattering manner they presented themselves before him and withall petitioned him that every one might worship God as they pleased themselves namely in the high places after the manner of their fathers to wit because it was burthensome to go up from all places to the Temple or because every one desired to have his own proper place of devotion Now this request is implyed though not expressed in the following words then the king hearkned to them and they left the house of the Lord God of their fathers Vers 18. And wrath came upon Judah and Jerusalem for this their trespasse For Hazael king of Syria as it is related 2. Kings 12.17 invaded the land and having taken Gath addressed himself to Jerusalem having sufficient pretence for what he did if his ambition cared for pretence because the kings of Judah had formerly assisted the Israelites against the Syrians at Ramoth Gilead and so formidable to Joash was this approch of Hazael towards Jerusalem that he took all the hallowed things and all the gold that was found in the treasures of the Temple and in his own house and with that present purchased his peace Some conceive that this invasion of Hazael mentioned in the Kings is the same with that inrode of the Syrians spoken of vers 23. of this chapter but that cannot be for this was before the slaying of Zachariah vers 20. that after it vers 23. in this the matter was compounded without a battel in that a battel was fought to Joash his great losse vers 24. in this Hazael was present 2. Kings 12.11 in that the Syrians sent the spoil they took to their king at Damascus vers 23. And last of all in this the Syrians had great forces else Joash would not have been afraid of them in that they came with a small band of men vers 24. Vers 20. And the spirit of God came upon Zechariah the sonne of Jehoiada the priest c. It is a great question amongst Expositours whether this were that Zechariah of whom our Saviour spake Matth. 23.35 From the bloud of righteous Abel unto the bloud of Zacharias sonne of Barachias whom ye slew c. Most conceive it is and that because this Zechariah was slain by the Jews and that as is expressed in the following verse in the court of the house Lord nor do we reade in Scripture of any other Zechariah that was so slain for though this was the sonne of Jehoiada and that Zachariah of whom Christ speaks is expressely called there the sonne of Barachias yet to this it may be answered that Jehoiada was so called Barachias or that he is called Barachias which signifies the blessed of the Lord because he was in his time such a blessed instrument of so much good to the people of God and it may well be the drift of Christs words to shew that the bloud of all that were long ago slain should be charged upon that generation and so in that regard this Zechariah is joyned there with Abel But now others hold that it is not this Zechariah of whom our Saviour speaks there but that Zachariah which is last but one of the small Prophets that was raised up of God to encourage the people that were come back from Babylon to rebuild the Temple And indeed first because that Zachariah is expressely called the sonne of Barachiah Zach. 1.1 as it were purposely to distinguish him from this Zechariah the sonne of Jehoiada And secondly because the words of our Saviour seem rather to imply that all the bloud of Gods righteous servants slain in former times from the first to the last should be charged upon them and so Abel is mentioned as the first and Zachariah as the last I cannot see but that very probably it may be understood of that Zachariah and that he after the reedifying of the Temple flying to the altar for Sanctuary when the Jews were for some cause enraged against him was there slain as our Saviour saith between the Temple and the altar Vers 25. For they left him in great diseases To wit by reason of wounds received in the fight or some exquisite tortures which happely the Syrians had put him to His own servants conspired against him for the bloud of the sonnes of Jehoiada the priest c. Hereby it may appear that having slain Zechariah they slew also his brethren the sonnes of Jehoiada perhaps lest they should avenge his death yet some conceive that the plurall number is put for the singular sonnes for sonne as it is also in many other places CHAP. XXV Vers 1. AMaziah was twenty and five years old when he began to reigne c. To wit in the second yeare of Joash king of Israel See the notes for this chapter 2. Kings 14.1 c. Vers 13. But the souldiers of the army which Amaziah sent back that they should not go with him to battel fell upon the cities of Judah from Samaria even unto Beth-horon Beth-horon was one of the cities of Ephraim Josh 15.3 but because some of the Israelites cities had been taken by the kings of Judah in the warres betwixt those two kingdomes therefore it is here said that in their return from Samaria they fell upon the cities of Judah from Samaria to Beth-horon Vers 23. And Joash the king of Israel took Amaziah king of Judah the sonne of Joash the sonne of Jehoahaz c. That is the sonne of Ahaziah
the first yeare of his reigne in the first moneth opened the doores of the house of the Lord. And in the first day of the moneth for then presently they began to cleanse the Temple vers 17. Vers 4. And gathered them together in the east-street That is the street before the east-gate the chief gate of the Temple Vers 6. And have turned away their faces from the habitation of the Lord and turned their backs That is they have openly basely and opprobriously forsaken the worship of God in his Temple The like expression we have Jer. 2.27 They have turned their back unto me and not their face Vers 17. And on the eighth day of the moneth came they to the porch of the Lord c. That is in eight dayes they purged and sanctified the Temple it self the most holy and the holy place and the porch before the holy place they began with or came to on the eighth day and then in eight dayes more they purged the courts and chambers thereof and so made an end on the sixteenth day of the first moneth and all this is noted to imply what a deal of idolatrous trash Ahaz had brought into the Temple when they were so many dayes imployed in the removing and casting it out and setting all things in order as they were in former times Vers 21. And they brought seven bullocks and seven rammes c. That is they brought all kind of clean beasts appointed for sacrifice some for the consecrating of the Temple c. some for sinne offerings some for burnt offerings and some for peace offerings and seven they brought of each sort to signifie the generality of the sacrifice that it was for the whole kingdome the prince and all the people Vers 23. And they brought forth the he-goats for the sinne offering c. To wit the seven he-goats mentioned vers 21. In Levit. 4.13 the law enjoyneth a young bullock to be offered for a sinne-offering for the congregation but that was for the expiation of some one particular sinne whereof through ignorance the whole congregation might be guilty and now the expiation was to be made for all the many sinnes whereof the whole land both king and people were guilty in which case they were not tyed to that law in Levit. 4. Vers 24. And they made reconciliation with their bloud upon the altar to make an attonement for all Israel That is not onely for the kingdome of Judah but also for the brethren of the ten tribes who had been sorely of late oppressed by the Assyrians which was the reason why Hezekiah gave expresse charge concerning this Vers 31. Now ye have consecrated your selves unto the Lord come near and bring sacrifices c. That is Let the people now bring in their sacrifices or do you O priests bring in the peoples sacrifices Vers 33. And the consecrated things were six hundred oxen and three thousand sheep That is the other sacrifices of severall sorts to wit peace-offerings and free-will-offerings were six hundred oxen and three thousand sheep Vers 34. But the priests were too few so that they could not slay all the burnt-offerings Which was properly the work of the priests onely Levit. 1.5 6. For the Levites were more upright in heart to sanctifie themselves then the priests That is they were more forward to sanctifie themselves then the priests were and so there were more of them sanctified Vers 35. And also the burnt-offerings were in abundance with the fat of the peace-offerings and the drink-offerings c. That is these things besides the burnt-offerings were to be offered on the altar so that the priests being but few had not leasure to slay all the sacrifices Vers 36. For the thing was done suddenly It was evident that God had extraordinarily enclined the hearts of the people to this reformation because it was done so suddenly CHAP. XXX Vers 1. ANd Hezekiah sent to all Israel and Judah and wrote letters also to Ephraim and Manasseh c. That is to the remainder of the ten tribes that were not yet carried away by Tiglath-pilneser king of Assyria as many of their brethren were 2. Kings 15.29 Vers 2. The king had taken counsel and his princes and all the congregation in Jerusalem to keep the passeover in the second moneth See Numb 9.10 11. Vers 3. For they could not keep it at that time because the priests had not sanctified themselves sufficiently c. To wit when they should have kept it that is the foureteenth day of the first moneth for the Temples purgation was not finished till the sixteenth day chap. 29.17 And in the sixteenth day of the first moneth they made an end Vers 6. He will return to the remnant of you that have escaped out of the hand of the king of Assyria To wit out of the hands of Pul and Tiglath-pilneser for both these kings already carryed away many of the ten tribes into captivity but the last captivity under Shalmaneser as is most likely had not yet been Vers 14. And they arose and took away the altars that were in Jerusalem c. To wit by the kings encouragement and at this time also the brasen serpent which Moses made was broken in pieces 2. see Kings 18.4 This was done in Jerusalem before they kept the Passeover how they proceeded afterwards after the same manner in other places we see chap. 3.11 Now when all this was finished all Israel that were present went out to the cities of Iudah and brake the images in pieces c. Vers 15. And the priests and the Levites were ashamed and sanctified themselves c. That is the priests and Levites that had been hitherto remisse were ashamed of their own negligence when they saw the forwardnesse of the people and so sanctified themselves c. Vers 16. The priests sprinkled the bloud which they received of the hands of the Levites To wit the bloud of the sacrifices upon the altar as was accustomed in all sacrifices Levit. 1.5 And he shall kill the bullocks before the Lord and the priests Aarons sonnes shall bring the bloud and sprinkle the bloud round about c. Vers 17. For there were many in the congregation that were not sanctified therefore the Levites had the charge of the killing of the passeover c. By the passeovers here are meant as I conceive the sacrifices which by the law were to be offered at the feast of the Passeover and did accompany the eating of the Paschall lambe as Deut. 16.2 Thou shalt therefore sacrifice the passeover unto the Lord thy God of the flock and heard called elsewhere the passeover-offerings chap. 35.7 8. And Josiah gave to the people of the flock lambes and kids for the passeover-offerings c. These sacrifices were to be killed according to the rule of the law by the priests onely Levit. 1.5 Here therefore a reason is given why at this time the Levites had the charge of killing them namely because
there were so many of the people that were not sanctified but were unclean and consequently there were so many sacrifices to be offered for their purifying and cleansing that the priests alone could not do the work and therefore the Levites were imployed therein Vers 18. For a multitude of the people even many of Ephraim and Manasseh Issachar and Zebulun had not cleansed themselves c. That is though the Levites did help the priests as is before said yet very many of the Israelites did eat the Passeover being not purified from their uncleannesse Vers 20. And the Lord hearkened to Hezekiah and healed the people That is he sanctified them by his spirit in an extraordinary way or he did not punish them but forgive them that their infirmity and accepted them as if they had been purified Vers 22. And Hezekiah spake comfortably to all the Levites that taught the good knowledge of the Lord. That is he encouraged them in their work and gave them hope of Gods mercy to the people as concerning those that had eaten the Passeover and were not cleansed according to the Law Vers 24. And a great number of the priests sanctified themselves To wit that were not before sanctified see vers 3. and chap. 29.34 Vers 26. For since the time of Solomon the sonne of David king of Israel there was not the like in Jerusalem That is since the Israelites were divided from Judah and Benjamin Vers 27. Then the priests the Levites arose and blessed the people and their voice was heard c. That is the Lord heard their prayer and blessed them as was promised Numb 6.27 And they shall put my name upon the children of Israel and I will blesse them CHAP. XXXI Vers 1. NOw when all this was finished all Israel that were present went out to the cities of Judah and brake the images in pieces c. See chap. 30.14 In Ephraim also and Manasseh untill they had utterly destroyed them all To wit in those cities of Ephraim and Manasseh that had been taken in the warres by the kings of Judah from the kings of Israel for all this was done by the authority and command of Hezekiah See 2. Kings 18.4 Vers 2. And Hezekiah appointed the courses of the priests and the Levites c. to minister and to give thanks and to praise in the gates of the tents of the Lord. That is in the Temple called the tents of the lord because there the priests and Levites who for their severall functions number and order are called an army or host Levit. 4.3 kept the watch of the Lord and there the people assembled together in troops as souldiers in the camp and that to pray unto the Lord which is the chief service of our spirituall warfare Vers 3. He appointed also the kings portion of his substance for the burnt-offerings to wit for the morning and evening burnt-offerings c. All the particular sacrifices here mentioned as is written in the law of the Lord that is which in the law were severally prescribed for every feast and for the daily sacrifice Num. 28. they were ordinarily provided by the people in generall as it was also afterward Nehem. 10.32 33. Also we made ordinances for us to charge our selves yearely with the third part of a shekel for the service of the house of our God for the shew-bread and for the continuall meat-offering and for the continuall burnt-offerings of the Sabbaths and of the new moons c. but now it seems to ease the people in their poverty Hezekiah appointed a portion for and toward these services out of his own substance Vers 4. He commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites that they might be encouraged in the law of the Lord. That is that they might not be distracted with worldly cares of providing for themselves nor follow their callings heavily for want of maintenance but might chearfully bend themselves wholly to the service of the Lord. Vers 5. The children of Israel brought in abundance the first fruits of corn wine and oyle c. To wit those in and about Jerusalem where the commandment was first given for of the Israelites inhabiting the other cities of Judah the following verse speaks or else in this verse there is mention of the tithes and first-fruits of such as grew out of the earth and in the following verse of the tithes of cattell and such other things And concerning the children of Israel and Judah that dwelt in the cities of Judah they also brought in the tythes of oxen and sheep and the tithe of holy things that is all other tithes that were by the Law of God due which are here called the tithe of holy things because the tithes were to be set apart from the rest of their goods as things consecrated and holy to the Lord yet happely these words are specially intended of those second tithes which were not given for the maintenance of the Levites but separated for other holy uses for which see Deut. 14.22 and Levit. 27.30 Vers 7. In the third moneth they began to lay the foundation of the heaps and finished them in the seventh moneth For in the third moneth was their harvest and therefore the feast of Pentecost which was in that moneth was called the feast of harvest and in the seventh moneth they gathered all other fruits of the land and therefore the feast of Tabernacles which was in that moneth was called the feast of in gathering in the end of the yeare Exod. 23.16 Vers 9. Then Hezekiah questioned with the priests and the Levites concerning the heaps That is he demanded how it came to passe that they had spent no more of that provision that was brought in for them Vers 10. And Azariah the chief priest of the house of Zadok answered him c. There were still two chief priests of the two severall families of Eleazar and Ithamar that had the chief command in the Temple under the high priest of which it seems this Azariah was one who is therefore also called vers 13. the ruler of the house of God For the Lord hath blessed his people and that which is left is this great store That is since they brought in their first fruits and tithes God hath so abundantly blessed the people that their offerings have yielded us sufficient provision and this overplus which is left besides Vers 12. And brought in the offerings and the tithes and the dedicate things faithfully over which Cononiah the Levite was ruler c. To wit to see the offerings and the tithes and the dedicate things safely stored up and carefully preserved in the severall garners or chambers appointed for them and to keep an account both of what was brought in and what was delivered forth according to the order established 1. Chron. 26.20 Vers 14. And Kore the sonne of Imnah the Levite the porter toward the east was over the
free-will-offerings of God c. As these before mentioned vers 12 13. had the charge of keeping the offerings and tithes and dedicate things so Kore and those under him mentioned vers 15. had the charge of distributing them to the priests and Levites to whom they belonged Vers 16. Beside their genealogie of males from three years old and upward c. Here is expressed more particularly who they were to whom these holy things were distributed to wit besides the males of three years old and upward but under the age of twenty years who had also their portion allotted to them vers 18. they give both to the priests and Levites from twenty years old and upwards as they came in their courses to do their service in the house of the Lord yea and besides vers 18. they gave to all that were registred in the genealogies of the priests and Levites even to their little ones their wives and their sonnes and their daughters through all the congregation Vers 18. For in their set office they sanctified themselves in holinesse That is in this their office to which they were sanctified and set apart they did faithfully and in an holy manner discharge that trust that was reposed in them and were carefull to keep themselves from pollution that so they might be capable of eating these holy things Vers 19. Also the sonnes of Aaron the priests which were in the fields of the suburbs of their cities c. That is besides those mentioned before vers 14 15. that were to distribute the holy things to those that dwelt in Jerusalem or that came up thither in their severall courses for the service of the Temple there were others also chosen who were then expressed by name of the priests that dwelt in the other cities of the kingdome that were to give portions to the priests and Levites that were then abiding in those places and not attending in Jerusalem upon the service of God in the Temple CHAP. XXXII Vers 1. SEnnacherib king of Assyria came and entred into Judah and encamped against the fenced cities c. See the notes 2. Kings 18.13 c. for many severall passages in this chapter And thought to winne them for himself That is resolved to take them for himself and indeed accordingly he took many of them 2. Kings 18.13 Vers 3. He took counsel with his princes and his mighty men to stop the waters of the fountains which were without the citie That is to fill up the fountains and springs with earth and to carry the waters by pipes under ground into the citie that so the Assyrians if they came against Jerusalem might be distressed for want of water whilest they within the citie were abundantly supplyed And they did help him That is his Princes and his mighty men aided him in this work Vers 4. Who stopt all the fountains and the brook that ran through the midst of the land c. That is the brook Gihon of which vers 30. that ranne through the midst of the countrey where Jerusalem stood See 1. Kings 1.33 Vers 10. Whereon do ye trust that ye abide in the siege in Jerusalem That is being thus shut up without hope of help yet notwithstanding ye still refuse to yield up the citie Vers 17. He wrote also letters to rail on the Lord God of Israel c. To wit upon Rabshakeh his return to Sennacherib at Libnah and the report of the approch of Tirhakah the king of Ethiopia See 2. Kings 19.8 9. Vers 18. To affright them and to trouble them that they might take the citie That is to sow the seeds of discord amongst them whilest some should desire to have the citie yielded up and others should oppose them Vers 20. For this Hezekiah the king and the prophet Isaiah the sonne of Amos prayed and cried to heaven See 2. Kings 19.14 15. and at the same time Isaiah sent a comfortable message to Hezekiah wherein he prophesied of the destruction of Sennacherib and the good of Sion Vers 21. And the Lord sent an angel which cut off all the mighty men of valour c. A hundred fourescore and five thousand in all and that in one night See the note 2. Kings 19.35 They that came forth of his own bowels slew him there with the sword That is his own sonnes Adramelech and Sherezer 2. Kings 19.27 Vers 22. Thus the Lord saved Hezekiah c. and guided them on every side He governed them and took care of them all as a shepheard doth of his flock Vers 24. In those dayes Hezekiah was sick to the death and prayed unto the Lord. The prophet Isaiah having visited him and told him that he should die and not live See the notes 2. Kings 20.1 2 3. And he spake unto him and he gave him a signe That is he assured him that he should recover and confirmed that promise with a signe from heaven but withall he gave him also direction to lay a lump of figgs to the boil See the 2. Kings 20.5 c. Vers 25. For his heart was lifted up And this he manifested in shewing his riches to the Babylonian Embassadours for which he was reproved and threatned by the prophet Isaiah See 2. Kings 20.12 19. Vers 27. And Hezekiah had exceeding much riches and honour c. This is added to shew what it was for which his heart was lifted up as was said before v. 25. Vers 30. This same Hezekiah also stopped the upper water-course of Gihon c. The brook Gihon divided it self into two streams one of which Hezekiah turned from the usuall channell and brought it strait down into the west side of the city of David Vers 31. Howbeit in the businesse of the embassadours of the princes of Babylon c. To wit the Embassadours which Besodach-Baladan king of Babylon by the advice of his princes sent unto him see 2. Kings 20.12 God left him to try him that he might know all that was in his heart See Gen. 22.1 CHAP. XXXIII Vers 1. MAnasseh was twelve years old when he began to reigne See 2. Kings 21.1 c. many severall notes for the explanation of this chapter Vers 6. And he caused his children to passe through the fire in the valley of the sonne of Hinnom See 2. Kings 16.3 Vers 10. And the Lord spake to Manasseh and to his people To wit by his servants the prophets the summe of their prophesies is expressed 2. Kings 21.11 15. Vers 11. Wherefore the Lord brought upon them the captains of the host of the king of Assyria which took Manasseh among the thorns It seems he thought to hide himself in some woods and thickets and therefore it is said here that he was taken among the thorns The like is said concerning the Israelites when they were affraid of the Philistines that were come into their land 1. Sam. 13.6 When the men of Israel saw they were in a strait then they did hide themselves in caves and in
called Philosophers and amongst the Chaldeans Magi so amongst the Jews their great Doctours were called Scribes Vers 7. And there went up some of the children of Israel and of the priests c. Of those that hitherto had stayed in Babylon and Assyria and went not up at first with Zerubbabel there did some now go up with Ezra in the seventh yeare of Artaxerxes which was about fifty eight years after the sixth yeare of Darius mentioned chap. 6.15 if it be meant of Artaxerxes Longimanus for Darius lived after that thirty years Xerxes his sonne one and twenty years and after him succeeded this Artaxerxes Vers 10. For Ezra had prepared his heart to seek the law of the Lord and to do it and to teach in Israel statutes and judgements That is the chief aim of his journey was to instruct the people and to reform those things that were out of order amongst them and accordingly the Lord prospered his journey but withall observable it is how these three particulars are here joyned together to wit that he had prepared his heart first to seek the law of the Lord that is to endeavour to understand the law of God secondly to do it that is to yield obedience thereto in his own particular and thirdly To teach in Israel statutes and judgements that is to instruct the people also in the lawes of the Lord. Vers 14. Thou art sent of the king and of his seven counsellours to enquire concerning Judah and Jerusalem c. The Emperours of Persia had alwayes seven chief princes which were over all the rest and next unto the king of these Darius the sonne of Hystaspes was one and by them he was chosen Emperour Cambyses the sonne of Cyrus being dead and the usurping Magus being discovered and slain and so likewise there is mention again made of them Esther 1.14 Now hence it is said that Ezra was sent of the king and of his seven counsellours to enquire concerning Judah and Jerusalem according to the law that is to make enquiry whether all things were done amongst them according to the rule and direction of Gods law Vers 16. And all the silver and gold that thou canst find in all the province of Babylon c. To wit say some Expositours that belongs to the Temple at Jerusalem but others understand this clause of the silver and gold which Ezra could gather among the severall subjects of the king of Babylon from whom Ezra had power by vertue of this clause in his commission to receive what they would freely contribute as well as from his brethren the Jews of whom the next clause is added with the free will offering of the people and of the priests Vers 18. And whatsoever shall seem good to thee and to thy brethren c. To wit the rest of the priests Vers 22. And salt without prescribing how much Because they used salt yea perhaps much salt in all their sacrifices Levit. 2.13 And every oblation of the meat offering shalt thou season with salt c. and so Mark 9.49 For every sacrifice shall be salted with salt and withall because it was a commodity not so costly as the rest therefore there was no measure appointed for that but the kings treasurers were to allow them as much salt as they would require Vers 26. And whosoever will not do the law of thy God and the law of the king let judgement be executed speedily upon him whether it be unto death c. Which was more then the Jews were allowed to do when the Romanes were their lords John 18.31 The Jews said unto him It is not lawfull for us to put any man to death Vers 27. Blessed be the Lord God of our fathers which hath put such a thing as this in the kings heart c. These are Ezra his words and here the Hebrew begins again in the originall books CHAP. VIII Vers 2. OF the sonnes of David Hattush It may be this is that Hattush of the stock of David mentioned 1. Chron. 3.20 Vers 3. Of the sonnes of Shechaniah of the sonnes of Pharosh c. This clause of the sonnes of Pharosh is added to distinguish this Shechaniah from the other mentioned vers 5. As for the severall numbers here mentioned of those that went with Ezra besides such as are expressed by name they make one thousand foure hundred ninety and six to wit males besides women Vers 13. And of the last sonnes of Adonikam c. These here mentioned are said to be of the last sonnes of Adonikam either because they come now at last with Ezra out of Babylon whereas other of the sonnes of Adonikam went away before with Zerubbabel chap. 2.13 or else because they were descended of the youngest and last born sonnes of Adonikam Vers 15. And I gathered them together to the river that runneth to Ahava c. Ahava was it self a river vers 21. Then I proclaimed a fast there at the river Ahava this place therefore where they assembled together as the first place for their randezvous from all parts was where either Euphrates or some other river and the river Ahava met together as indeed Babylon was a countrey full of rivers Psalme 137.1 By the waters of Babylon we sate down c. and here they abode in tents three dayes waiting to see whether any more of their brethren would come thither to them And I viewed the people and the priests and found there none of the sonnes of Levi. That is none saving such as were priests no Levites that therefore which was said before chap. 7.3 there went up some of the children of Israel and of the priests and of the Levites c. was spoken with reference to the Levites that were now sent for by Ezra and came accordingly Vers 16. Then sent I for Eliezer c. That which is here noted by way of distinction concerning these eleven men whom Ezra chose to send unto Iddo for Levites to wit that the first nine were chief men and the two last Jarib and Elnathan were men of understanding may well I conceive be thus understood that the first nine were of the chiefest rank and dignitie amongst them princes or heads of families and the other two were men of speciall note for their wisedome learning and eloquence and therefore picked out for the well mannaging that great businesse that they had now in hand Vers 47. And I sent them with commandment unto Iddo the chief at the place Casiphia c. Because he had speciall use of the Levites to wit to help in that which was the chief businesse of his journey the instructing of the people in the law of God and the reforming of those things he should find out of order amongst them according to the rule and direction of the law when he found that there was none of the Levites amongst those that were going up with him he dispatched certain messengers to a place called Casiphia where he knew there
were many Levites and Iddo was the chief magistrate there or else they were trained up in the knowledge of the law as in a Colledge under Iddo their chief doctour and president to desire him that he would send them certain Levites to go up with him to Jerusalem that they might assist him in that work which he had now undertaken Where this Casiphia was we cannot say onely this we may say that because these messengers went thither and came back with the Levites and Nethinims which Iddo sent him within the compasse of so few dayes for Ezra begun his journey upon the first day of the first moneth chap 7.9 upon the first day of the first moneth began he to go up from Babylon c. and went away from the river Ahava on the twelfth day of the first moneth as is expressed vers 21. Then we departed from the river Ahava on the twelfth day of the first moneth c. it is not probable that by Casiphia is meant as some conceive the Caspian mountains which were in the furthest part of Media betwixt Armenia and Hyrcania Vers 18. They brought us a man of understanding of the sonnes of Mahli the sonne of Leui c. That is the grandchild of Levi Exod. 6.16.19 Vers 20. Also of the Nethinims whom David and the princes had appointed for the service of the Levites c. Because the Gibeonites were appointed for the service of the Levites by Joshua long before Davids time and were thence called Nethinims that is men given to God therefore some Expositours conceive that David did adde to the Nethinims others that were not of the Gibeonites but there is no necessity why we should thus understand this place for it may well be that the Gibeonites were those Nethinims of whom it is said here that David and the princes had appointed them for the service of the Levites and that because though Joshua did first designe them to this service yet David did confirm them therein and perhaps gave some speciall orders for the manner of their attendance Vers 24. Then I separated twelve of the chief of the priests Sherebiah Hashabiah and ten of their brethren with them That is together with twelve of the chief of the priests I separated twelve of the Levites Sherebiah Hashabiah c. to wit the Levites above mentioned vers 18 19. that were sent from Iddo and these were joyned with the priests in this care of taking charge of these holy things to see that nothing were lost by the way as they carried them from Babylon to Jerusalem CHAP. IX Vers 1. THe princes came to me saying The people of Israel and the priests and the Levites have not separated themselves c. It being well known that the principall cause of Ezraes coming was to reform such abuses as were crept in amongst them contrary to the law some of the princes that were best affected came presently to him and informed him of this as one of the most hainous evils tolerated amongst them to wit that not the people onely but the princes also yea the priests and Levites that could not pretend ignorance of the law had married wives of those idolatrous nations their neighbours about them and so also were tainted by that means in many things with their abominations Some Expositours conceive that this was done before their return out of Babylon and indeed though these nations here mentioned the Canaanites Moabites Ammonites c. dwelt farre from Babylon yet we must consider that many of them were carried away by Nebuchadnezzar as the Jews were Jerem. 25.9 Behold I will send and take all the families of the north saith the Lord and Nebuchadnezzar the king of Babylon my servant and will bring them against this land and against all these nations round about But I rather think they had fallen into this sinne since their return from Babylon being sore corrupted with a very little rest as Exra implieth in his prayer vers 8 10. however not onely single persons but even those that were married offended herein to the great vexation of their former wives Mal. 2.11 13. Judah hath profaned the holinesse of the Lord which he loved and hath married the daughter of a strange god And this have ye done again covering the altar of the Lord with tears c. which is meant of the tears of their first wives and so farre was this corruption spread at present that amongst others even the sonnes of Joshua the sonne of Jozadak were in the transgression chap. 10.18 And among the sonnes of the priests there were found that had strange wives namely of the sonnes of Joshua the sonne of Jozadak Vers 2. The hand of the princes and rulers hath been chief in this trespasse That is they which should have restrained the people from this wickednesse have had the chiefest hand in it to wit as having been boldest in this transgression and ringleaders to the rest of the people Vers 3 I rent my garment and my mantle c. That is both the coat that was girded close to his body and the loose mantle which he wore over that and this doubtlesse is thus expressed to shew how passionately grieved and offended he was to hear that his brethren had thus grossely transgressed the law of God Concerning this custome of rending their garments see Gen. 37.20 Vers 4. Then were assembled unto me every one that trembled at the words of the God of Israel c. It seems the report being quickly carried about how mightily Ezra was afflicted and displeased when he heard how his brethren had taken wives of the idolatrous nations so many of the godly inhabitants that heard of it being themselves afraid of the judgements of God threatned in his word came presently in to him partly to comfort him and partly to advise with him what was fit to be done which is the rather here inserted to make way to that which follows which is added yet further to set forth how mightily he was troubled with these tydings And I sate astonied untill the evening sacrifice though the brethren came in it is like to comfort him yet neither there presence nor any thing they could say did any whit move him but till the evening sacrifice there he sate amongst them like one that had neither life nor soule in him so overwhelmed he was with grief and astonishment at that which had been told him Vers 5. Having rent my garment and my mantle I fell upon my knees c. That is having before rent my garments vers 3. in that sad plight I fell down upon my knees before the people and prayed unto the Lord. Vers 6. Our iniquities are increased over our head c. That is they are innumerable we are even drowned over head and eares in sinne the expression is much like that Psalme 38.4 mine iniquities are gone over my head and to the same purpose is the next clause also and our trespasse is
high Senate in Jerusalem or else as officers to give order and direction for the managing of this matter in their severall cities or to prepare and fit businesse for the hearing of the rulers and two of these were Levites that if any doubtfull case happened they might inform them what the meaning of the Law in that case was Vers 17. And they made an end with all the men that had taken strange wives by the first day of the first moneth And so were three whole moneths employed about it for they begin to sit about this businesse the first day of the tenth moneth as it is said in the foregoing verse Vers 18 And among the sonnes of the priests there were found that had taken strange wives namely of the sonnes of Jeshua the sonne of Jozadak Who was the high priest Vers 19. And being guilty the offered a ramme of their flock for the trespasse The like must be understood also of the rest though of each it be not expressed Vers 20. And of the sonnes of Immer c. These mentioned in the three following verses were also priests Vers 23. Also of the Levites Jozabad c. That is the Levites that ministred to the priests for the singers and porters who were also Levites are named in the following verse Vers 44. And some of them had wives by whom they had children As if he should have said and yet for all that they were put away ANNOTATIONS Upon the book of NEHEMIAH CHAP. I. THe words of Nehemiah the sonne of Hachaliah That is Nehemiahs relation of those things which he did to wit for the citie Jerusalem and for the people of God for as in the former book we have the relation of the building of the Temple so in this we have the relation of the building of the citie And that Nehemiah penned this book is evident as by this title so also by this that throughout the book he speaks usually of himself in the first person I Nehemiah c. and not in the third In the moneth of Chisleu in the twentieth yeare as I was in Shushan the palace c. Chisleu was their ninth moneth containing part of our November and December which is therefore observable because hereby it appears that Hanani and his brethren that were come now into Persia to Nehemiah undertook their journey upon some businesse as is most likely for the good of the Church and people of God even in the depth of winter By the twentieth yeare here mentioned is meant the twentieth yeare of the reigne of Artaxerxes for so much is expressed chap. 2.1 And it came to passe in the moneth Nisan in the twentieth yeare of Artaxerxes the king c. and that it was Artaxerxes Mnemon or rather that Artaxerxes who is called Longimanus or Longhand because one of his hands was longer then the other the same in whose seventh yeare Ezra went down to Jerusalem as is noted Ezra 7.1 and not Xerxes as some would have it we may the rather think because there is mention made of the two and thirtieth yeare of this Artaxerxes chap. 13.6 whereas no historians reckon above one and twenty years of the reigne of Xerxes As for the palace of Shushan where Nehemiah was when Hanani and his brethren came to him thereby is meant the palace of the citie Shushan for Shushan was one of the chief cities in Persia Esther 3.15 The city Shushan was perplexed and Hanani being one of the kings officers lived with him in the palace yet it may be the palace was peculiarly called Shushan as the citie also was Vers 3. The remnant that are left of the captivitie there in the province are in great affliction and reproach c. That is their neighbours round about them do exceedingly despise them and wrong them to which these Jews adde as the reason of this the wall of Jerusalem also is broken down and the gates thereof are burnt with fire that is as Nebuchadnezzar left them long ago so they still continue and this makes the enemies proudly to insult over them and disables them to defend themselves against them Some conceive thas Ezra had built the walls and that the neighbouring nations had since done this mischief but then it is likely they would have burnt the whole citie if not the Temple too Vers 4. I sate down and wept and mourned certain dayes and fasted and prayed before the God of heaven That is as prostrating himself in Gods presence and happely with his face toward the Temple the place of Gods presence according to that 1 Kings 8.44 If thy people go out to battel against their enemy whithersoever thou shalt send them and shall pray unto the Lord toward the citie which thou hast chosen and toward the house that I have built for thy name and Dan. 6.10 He went into his house and his windows being open in his chamber towards Jerusalem he kneeled upon his knees three times a day and prayed Vers 7. And have not kept the commandments nor the statutes nor the judgements c. That is neither the morall ceremoniall nor judiciall lawes Vers 9. Though there were of you cast out into the uttermost part of the heaven yet will I gather them from thence The meaning of these words is that though they were scattercd to the remotest parts of the earth yet God would bring them back from thence but because at the utmost extent of so much of the earth as mans eye can at any time see the heavens seem to touch the earth and to cover it round about as with a half globe hence is this expression of being cast out unto the uttermost part of the heaven Vers 11. Prosper I pray thee thy servant this day and grant him mercy in the sight of this man That is Artaxerxes who was but a man though a king and therefore his heart was in Gods hand as other mens are For I was the kings cup-bearer This he addes to shew what interest he had in the king to encourage him to move the king in this businesse CHAP. II. Vers 1. ANd it came to passe in the moneth Nisan in the twentieth yeare of Artaxerxes the king c. Nisan was their first moneth this therefore was some foure moneths after he first hard by Hanani of the distresse of his brethren in Jerusalem which was in the moneth of Chisleu the ninth moneth chap. 1.1 all which time it seemeth he continued weeping and fasting and praying waiting till his turn came of attending in the court in his office of cup-bearer for that this was the cause of his so long silence is me thinks evident First because had he all this while ministred to the king it is likely the king would have discerned his sadnesse and heavinesse before this time And secondly because he would doubtlesse before this have made known his request to the king This moneth Nisan contained part of our March and part of April whence it
to wit the tenth of tithes Numb 18.26 Thus speak unto the Levites and say unto them when ye take of the children of Israel tithes which I have given you from them for your inheritance then ye shall offer up an heave-offering of it for the Lord even a tenth part of the tithe yea perhaps one of the priests the sonnes of Aaron was alwayes to be present when the Levites received the tithes of the people as a witnesse that the priests portion was faithfully set out for them Vers 39. And we will not forsake the house of our God That is we will not fail to frequent the Temple to serve the Lord there and we will not leave it destitute of any requisite provision for the service there to be performed CHAP. XI Vers 1. ANd the rulers of tbe people dwelt at Jerusalem the rest of the people also cast lots c. Because there were not found enough in Jerusalem for the inhabiting and defence of the city and people were loth to dwell there because the neighbours round about did exceedingly envie the glory of this city and were continually plotting some mischief against it to the great perill of the inhabitants and secondly because withall as there was more safety so also there was more profit in dwelling elsewhere therefore one chief businesse that Nehemiah had to do at this assembly of the people was after he had numbred them to chuse out a sufficient number of the people to dwell there see chap. 7.3 4 5. which to avoid all exception was done by lot The chief rulers of the people of their own accord settled themselves to dwell as reason indeed required in this chief city of the kingdome but for the people the tenth part of them were chosen by lot onely there were some that did voluntarily offer themselves to dwell there vers 2. and this taking of one in ten to dwell in Jerusalem some Expositours look upon also as a shadow of the paucity of those that shall be received to dwell in the heavenly Jerusalem to wit that scarce one in ten even of those that professe themselves Gods people shall dwell there according to that Isaiah 6.13 But yet in it shall be a tenth c. and Jerem. 3.14 I will take you one of a city and two of a family and I will bring you to Zion Vers 2. And the people blessed all the men that willingly offered themselves to dwell at Jerusalem That is they commended them for it and desired the Lord to blesse and prosper them Vers 3. Now these are the chief of the province that dwelt in Jerusalem To wit that were chosen now by lot to dwell there In 1. Chron. 9. there is another catalogue of them wherein more are mentioned then are mentioned here But it seems in that both those that were chosen by lot and those that voluntarily offered themselves to dwell there are set down here onely those that were chosen by lot Vers 4. And at Jerusalem dwelt certain of the children of Judah and of the children of Benjamin Because Jerusalem stood partly in Judah and partly in Benjamin therefore those that were chosen by lot to dwell there were of those two tribes yet there were some also of Ephraim and Manasseh that dwelt there 1. Chron. 9.3 which were doubtlesse of those that voluntarily profered themselves Vers 5. And Maaseiah the sonne of Baruch c. Concerning this catalogue of those that dwelt at Jerusalem see 1. Chron. 9.5 6. Vers 9. Second over the city That is next in place and government after Joel afore-mentioned Vers 16. And Shabbethai and Jozabad of the chief of the Levites had the oversight of the outward businesse of the house of God That is such businesses as appertained to the Temple but were to be done abroad not in the Temple as the providing of those things as were to be bought with the money that was collected c. see 1. Chron. 26.29 Vers 17. The sonne of Asaph was the principall to begin the thanksgiving in prayer That is the principall of the singers that used to begin the Psalmes when they sung and praised God Vers 19. Akkub Talmon and their brethren that kept the gates were an hundred seventy two See 1. Chron. 9.17 22. Vers 23. For it was the kings commandment concerning them that a certain portion should be for the singers c. That is the king of Persia had commanded that a certain allowance should every day be given them out of the kings treasure this may have reference to the decree of Darius Ezra 6.9 10. or that of Artaxerxes Ezra 7.23 24. or happely to some new directions given by him to Nehemiah at his coming to Jerusalem Some reade these words thus that it was the kings commandment concerning them that a sure ordinance should be for the singers and so they understand it either of David that he had established it as a sure ordinance that the singers should praise the Lord in the Temple every day or else of Artaxerxes that he had ordained that according to the ancient custome the singers should every day perform this service Vers 24. And Pethahiah the sonne of Meshezabel c. was at the kings hand in all matters concerning the people That is the king of Persia made use of him in all things he gave in charge concerning the people as happely to gather the kings allowance for the Temple to receive the peoples petitions and it may be to assist the governour in matter of judgement Vers 36. And of the Levites were divisions in Judah and in Benjamin That is besides the Levites that dwelt at Jerusalem there were some of them also allowed to dwell in severall towns and cities of Judah that they might teach the people the law of God in their severall divisions CHAP. XII Vers 1. NOw these are the priests and the Levites that went up with Zerubbabel c. Nehemiah intending here to relate with what solemnity they kept the dedication of the new built walls of Jerusalem and how the priests and Leuites were imployed herein first he sets down their ancestours to wit who were the chief priests and Levites in the dayes of Jeshua the high priest and that came with Zerubbabel and Ezra or immediately after him from Babylon into the land of Judea and then secondly who were the chief priests and Levites in the daies of Joiakim the high priest the sonne of Jeshua c. vers 12. Now by the chief of the priests is doubtlesse meant in both these catalogues the heads of the severall divisions of the priests that did in their turns wait upon the service of the Temple but then seeing there were twenty foure courses or orders of the priests established by David 1. Chron. 24.7 why there should be here but two and twenty mentioned in the first catalogue and but twenty in the second vers 12. I find not any probable reason given by Expositours Vers 9. Their brethren were over
and fourthly because when men are merry and frolick at feasts they used to be the freer to grant any boon to those they affect And so likewise it was politickly also done to invite Haman together with the king first that she might to his face accuse him a good evidence that she spake nothing but truth of the plot he had to take away her life together with the rest of her people and secondly that he might not privately by false suggestions disswade the king from believing her complaint Vers 6. And the king said unto Esther at the banquet of wine What is thy petition Anciently it seems the meat being removed they used to have a second banquet of fruits and wines which therefore they called the banquet of wine for with their meat they drank wine mixed with water Vers 7. My petition and my request is c. That is my petition and request for the present is onely this that the king and Haman would yet once more come to morrow to a banquet which I shall prepare for them and then I will do as the king hath said vers 8. that is make known that great suit which I have unto the king In this second deferring the propounding her petition to the king she might have an aim to get the better hold of the king by endearing him with so pleasant entertainments and to ripen her hopes by working in the mind of Ahasuerus a fore-conceit of the greatnesse and difficultie of that suit that was so hardly drawn forth But withall doubtlesse God did by his secret providence incline her heart hereto that in the interim he might advance Mordecai before her feast was prepared and so she might have the better assurance of obtaining her suit both for the deliverance of the Jews and the ruine of Haman and Gods hand in the businesse might be the more evidently seen Vers .. 9. When Haman saw Mordecai in the kings gate that he stood not up nor moved for him c. So farre was Mordecai from adoring Haman or bowing down to him as was enjoyned that he would not so much as move to him when he went by He might have heard how Esther had found favour with the king which might raise his courage to a more scornfull contempt of this his professed adversary however this makes it most probable that it was not divine adoration onely that he refused to yield him See the note chap. 3 2. Vers 11. And Haman told them of the glory of his riches c. To wit thereby to aggravate Mordecaies offence in daring for all this to despise him as he did Vers 14. Let a gallows be made of fifty cubits high and to morrow speak thou unto the king that Mordecai may be hanged thereon This in their pride and rage and servile stooping to Haman they advised him to do not considering nor regarding the singular service which Mordecai had done for king Ahasuerus chap. 2.21 c. CHAP. VI. Vers 1. ON that night could not the king sleep c. The kings head might perhaps be troubled with thinking what great request it should be that Esther had to make that was so hardly drawn from her but doubtlesse beside there was a speciall hand of divine providence in keeping the king awake for Mordecai might have been hanged before Esther had known any thing of it Haman being come early the next morning vers 4. to beg this of the king had not the Lord kept him from sleep and directed him to reade in that place of the Chronicles where Mordecaies service was recorded and so made way to his advancement Vers 3. Then said the kings servants that ministred unto him There is nothing done for him Here it is said expressely that nothing had been done for Mordecai yet we see what is said in the Apocryphall additions chap 12. vers 5 6. So the king commanded Mordocheus to serve in the court and for this he rewarded him Howbeit Aman the son of Amadatheus the Agagite who was in great honour with the king sought to molest Mordocheus and his people because of the two Eunuchs of the kings Vers 4. And the king said Who is in the court c. That is in the outer court for it was death for any body to come into the court except he were called by name chap. 4.11 Now Haman was come into the outward court of the kings house to speak unto the king to hang Mordecai c. Hereby it appears that it was towards day ere that was read to the king which Mordecai had done whereupon followed that enquiry what had been done for the honouring of the man that had done him such good service Vers 6. And the king said unto him What shall be done unto the man whom the king delighteth to honour Though the king knew of no difference betwixt Haman and Mordecai yet he suppressed Mordecaies name and thus the Lord by his providence brought it about that even Haman himself should to his greater vexation appoint the honours that should be done to Mordecai and that at a time when he was come to desire of the king that he might be hanged and with full assurance that he should have obtained his desire Vers 10. Take the apparell and the horse as thou hast said and do even so to Mordecai c. Though the crown royall whereof Haman spake also vers 8. be not here expressed by the king yet it is implyed in the following words where Haman is enjoyned to do to Mordecai just as he had said Let nothing fail of all that thou hast spoken if afterwards he wore a crown of gold chap. 8.15 And Mordecai went out from the presence of the king in royall apparell of blew and white and with a great crown of gold much more when he was carried in such pomp through the city Vers 11. And proclaimed before him Thus shall it be done unto the man whom the king delighteth to honour That is by Heraulds he caused it to be proclaimed Vers 12. And Mordecai came again to the kings gate That is having received that honour related in the former verse he returned to his ordinary office as it seemeth and attendance at the kings gate as not being puffed up herewith nor yet rid of his fears concerning that cruell decree for the massacre of the Jews nor knowing how Esther had sped in her suit against Haman though by this sudden change he might hope that something was done and therefore desirous still to hearken what should be the event of Esthers petition to Ahasuerus But Haman hasted to his house mourning and having his head covered To wit for shame and grief because that honour which he was so confident should have been conferred upon himself was conferred upon his enemy and himself was forced to be a chief actour therein See 2. Sam. 15.30 Vers 13. If Mordecai be of the seed of the Jews before whom thou hast begun to fall thou shalt not