kingdome so that till the one and thirtieth yeare of Asa he was not settled in the throne of Israel yet because he was first made king when he slew Zimri therefore it is added he reigned twelve yeares to wit from his first election for otherwise if we account his reigne from the one and thirtieth yeare of Asa when he was settled in the throne to the eight and thirtieth yeare of Asa when he dyed and his sonne Ahab succeeded him vers 29. it is manifest then that he reigned according to that account but eight yeares Vers 24. And he bought the hill Samaria c. This is given as the reason why it is said in the foregoing verse that he had reigned but six yeares in Tirzah it was because Zimri having burnt the royall pallace in Tirzah Omri bought the hill which was called Samaria of Shemer the owner of it and thereon built the citie Samaria which he made his royall citie the metropolis of his kingdome and so the other six yeares of his reigne he lived there Vers 26. For he walked in all the way of Jereboam c. If he onely continued in the sinnes of Jeroboam how is this rendered as a reason of that which is said before in the former verse that he did worse then all that were before him surely because having seen such fearefull effects of Gods wrath against the former kings of Israel for this their idolatry he notwithstanding continued obstinately therein as it were purposely to provoke the Lord yea and happely did with more violence force and presse the people to that idolatry whence we see there is mention made Mich. 6.16 of the slatutes of Omri to wit concerning that their idolatrous worship of the golden calves Vers 31. He took to wife Jezabel the daughter of Ethbaal king of the Zidonians and went and served Baal c. This wife of Ahabs proved a most wicked wretch and a cruell scourge to the people of God we see Jehu complained of her witchcrafts and whoredomes 2 Kings 9.22 and it is often mentioned that she was the great persecutour of Gods prophets and the great promoter of the idolatry of Baal in the land and therefore it is that S. John cals that false prophetesse that in his time in the Church of Thyatira had seduced many to uncleannesse and idolatry Jezabel Revel 2.20 Baal it seems was the god of the Zidonians and so Ahab marrying a wife from thence did soon set up his wives god in the land of Israel Now this idolatry was farre worse then that of Jeroboams for in that though they had idols to wit the golden calves yet in them they pretended the worship of the true God but in the other they worshipped Baal as their god as is evident in that of Elijah to the Israelites chap. 18.21 If the Lord be God follow him but if Baal then follow him and so again vers 27. Cry aloud for he is a god c. Vers 34. In his dayes did Hiel the Beth-elite build Jericho c. This is here added to shew how many yeares after the curse which Joshua denounced was accomplished Josh 6.26 and that happely the rather as an instance of the horrible profanenesse and contempt of God in these dayes of Ahab for though Jericho belonged to the tribe of Benjamin yet it was at this time it seems under the power of the king of the ten tribes Hitherto Jericho had continued a heap of rubbish no man daring to hazard that curse by rebuilding of it but now this bold wretch Hiel the Beth-elite that is that dwelt in Beth-el undertook the work and paid dearly for it as Joshua had threatned See the note upon Josh 6.26 CHAP. XVII Vers 1. ANd Elijah the Tishbite who was of the Inhabitants of Gilead said unto Ahab c. Of all the Prophets that God raised up in the kingdome of Israel we find not any of whom so many strange passages are recorded both for his courage and miracles as there are of Elijah and therefore at the transfiguration of Christ Matth. 17 3. Elijah as chief of the prophets appeared together with Moses talking with Christ to signifie that both Moses and the prophets had in their severall seasons given testimony to Christ The people of Israel were never so corrupt as they were at this time for now the worship of Baal was established in the land and the worship of the true God was quite disregarded and the prophets and servants of God that would not bow to Baal were persecuted and slain as Elijah complaines chap. 19.10 and yet there were never more prophets sent unto them then there was at that time we see that Obadiah hid an hundred of them in caves chap. 18.13 nor never more glorious prophets as we see amongst the rest in this Elijah a man of transcendent courage and zeal as sitted for these corrupt times whence it is said of the Baptist who in his ministery was also fiery and fervent Luke 1.17 And he shall go before him in the spirit and in the power of Elias c. Against Ahab and Jezabels zeal to promote Idolatry the Lord raised up a prophet that should be as zealous for the opposing of their idolatry and the defence of Gods true worship as we see in this his first encounter with Ahab As the Lord God of Israel liveth saith he before whom I stand that is whom I continually serve according to that in Deut. 10.8 The Lord separated the tribe of Levito beare the ark of the covenant of the Lord to stand before the Lord or in whose presence I now am who is therefore a witnesse of the truth of that which I say there shall not be dew nor rain these yeares but according to my word that is there shall not be dew nor rain these ensuing yeares till I from the Lord shall say that again it shall rain Elijah moved with the horrible wickednesse of Ahab and Jezabel and particularly perhaps with their contempt and scorn of Gods prophets did it seemes by the instinct of Gods spirit pray that the Lord would shut up the heavens for some yeares and not suffer it to rain till he sought unto God that it might rain that so the wrath of God against the iniquitie of those times might be discovered and the pretious account he makes of his Prophets might be manifested and being by the same spirit of God assured that his prayer was heard he came to Ahab and threatned him before hand as is here expressed that he might see it was of God with this approaching drought and as he threatned it came to passe for three yeares and six moneths it rained not Jam. 5.17 Vers 3. Turn thee eastward and hide thy self by the brook Cherith c. When Elijah was gone from Ahab or at least when Ahab began to see there was no rain indeed for a long time as Elijah had said he began to be nettled with his words and enraged against the Prophet
therefore he must suffer for it yea the father must deliver his own sonne to death this they demanded peremptorily and nothing else would serve their turn wherein we see how God tryed the faith of Gideon in this first act of his obedience to Gods command Vers 31. And Joash said unto all that stood against him Will ye plead for Baal c. It seems that Joash had hitherto himself been a worshiper of Baal either therefore God did now extraordinarily change his mind and move him thus to plead against Baal or else Gideon had acquainted his father with the vision he had seen and so wonne him to approve of his fact and to desire the suppressing of that idol-worship which formerly himself had practised or else being a man indifferent for matters of Religion he sayes this to save his sonne not being very zealous for his idol-god as pretending it a wrong to plead for Baal as if he could not plead for himself Vers 32. Therefore on that day he called him Jerubbaal saying Let Baal plead against him c. As it were in memorie of this fact and to testifie his resolution to defend him in it For Jerubbaal is by interpretation Let Baal plead for himself In 2. Sam. 11.21 he is called Jerubbesheth Vers 33. Then all the Midianites and the Amalekites and the children of the East were gathered together and went over and pitched in the valley of Jezreel That is they came over Jordan for they came out of the east and pitched in the valley of Jezreel which was in the tribe of Manasseh Josh 17.16 And the children of Joseph said The hill is not enough for us and all the Canaanites that dwell in the land of the valley have chariots of iron both they which are of Bethshean and her towns and they who are of the valley of Jezreel and borders upon Issachar Josh 19.18 and not farre therefore from Ophrah where Gideon was there was another Jezreel in the tribe of Judah Josh 15.56 But the city which gave the name to this valley was in the tribe of Manasseh where the kings of Israel had a stately pallace 1. Kings 21.1 And it came to passe after these things that Naboth the Jezreelite had a vineyard which was in Jezreel hard by the pallace of Ahab king of Samaria Vers 34. But the Spirit of the Lord came upon Gideon That is God by his Spirit did work upon him in an unusuall manner by stirring up in him a zealous desire to go against the Midianites and furnished him with all gifts requisite for the service he had called him to and because happely his carriage of himself in the businesse was such that every one might plainly see that it was a Spirit above that of mans that carried him on in this work therefore is it that in the Hebrew the word is clothed But the Spirit of the Lord clothed Gideon And he blew a trumpet and Abiezer was gathered after him That is his own family the Abiezrites who now saw their folly in opposing him in Baals behalf or if not so were at least in their necessity glad to cleave to him Vers 35. And he sent messengers throughout all Manasseh c. That is both those within and those without Jordan And he sent messengers unto Asher and unto Zebulun and unto Naphtali and they came up to meet them The meaning is that he sent messengers to all the neighbouring tribes except Ephraim which occasioned that quarrell related afterwards in the eight chapter and so from all these tribes there came many in to Gideon for that is the meaning of the last clause And they came up to meet them that is from these tribes there came many to meet and to joyn themselves with those forces he had already gathered Vers 37. Behold I will put a fleece of wooll on the floore c. See the former note vers 13. No doubt Gideon had respect in these two following signes which he desired onely to be assured of Gods will concerning the event of his fighting with the Midianites and happely thereby to encourage his followers and souldiers whom he gathered together yet herein also we have a sweet resemblance of Gods dealing with the Jews first and afterward with the Gentiles the doctrine of salvation and spirit of grace are often in the Scripture compared to a dew distilling down from heaven Deut. 32.2 My doctrine shall drop as the rain my speech shall distill as the dew as the small rain upon the tender herb and as the showers upon the grasse Hos 14.5 I will be as the dew unto Israel he shall grow as the lillie and cast forth his roots as Lebanon A long time the Jews were filled with this dew whilst all the nations of the earth besides were dry and barren Psal 147.19 20. He sheweth his word unto Jacob his Statutes and judgements unto Israel He hath not dealt so with any nation and as for his judgements they have not known them But now since Christs coming this fleece the people of the Jews are become dry whilst all nations of the earth about them are continually watered with this dew of grace Psal 107.33 34 25. He turneth rivers into a wildernesse and the water springs into dry ground A fruitfull land into barrennesse for the wickednesse of them that dwell therein He turneth the wildernesse into a standing water and dry ground into water springs Esa 35.6 7. Then shall the lame man leap as an hart and the tongue of the dumbe sing for in the wildernesse shall waters break out and streams in the desert Esa 43.19 20. Behold I will do a new thing now it shall spring forth Shall ye not know it I will even make a way in the wildernesse and rivers in the desert The beasts of the field shall honour me the Dragons and the Owls because I give waters in the wildernesse and rivers in the desert to give drink to my peopleâ— my chosen CHAP. VII Vers 1. THen Jerubbaal who is Gideon and all the people that were with him rose up early and pitched beside the well of Harod Which signifieth fear probable it is therefore that it was so called from the fear of those cowardly Israelites which here forsook their Captain and brethren Vers 2. The people that are with thee are too many for me to give the Midianites into their hands lest Israel vaunt themselves c. The whole army that Gideon had gathered when they were all together was but two and thirty thousand and the Midianites on the other side were at least a hundred thirty and five thousand for there were an hundred and twenty thousand of them slain in the first overthrow and the remainder that were left with Zebah and Zalmunna were fifteen thousand chap. 8.10 So that the Midianites were above foure times so many as the Israelites when Gideon had his whole army together Now considering first this great disproportion that was already betwixt the forces of
the telling of the dream and the interpretation thereof that he worshiped c. That is he bowed himself to God by way of thankfullnesse for bringing him to hear this for the strengthening of his faith for first hereby it was manifest that God had already stricken them with a fear of him those forces which he had raised against them and secondly he might plainly see that Gods hand was in this businesse to comfort and encourage him that just at this time one of the souldiers should be telling this dream and another of his fellows should in this manner expound it Vers 18. And say The sword of the Lord and of Gideon Thus was Gideon carefull in the first place to ascribe all their successe to the Lord acknowledging thereby that Gideons sword would have been of no power to vanquish their enemies if the Lord should not fight for them and cause the sword of Gideon to be victorious but yet withall he appointed them to joyn his name with the Lords the sword of the Lord and of Gideon because he perceived by that which he heard in the camp of the Midianites that the Lord had made his name terrible amongst them Vers 19. So Gideon and the three hundred men that were with him came to the outside of the camp in the beginning of the middle watch If the Hebrews in these times did as some conceive divide the night into three watches the meaning of the words is plain that this was done in the beginning of the second watch but it is evident that in future times they had foure watches allowing three hours to every watch Matt. 14.25 And in the fourth watch of the night Jesus went unto them walking on the sea If it were so now also the meaning must be that Gideon came upon them in the beginning of the third watch which is called the middle watch because it begun about midnight but I should rather think that they had not four watches till they came to be under the Romane government and so followed their custome in the ordering of their night-watches And they blew the trumpets and brake the pitchers that were in their hands c. Besides the terrour of the suddennesse of seeing so many lights burning about them and of hearing so many pitchers broken so many trumpets sounding and so many men crying out the sword of the Lord and of Gideon that in the dead of the night when they lay sleeping securely the first thoughts which advised reason could suggest must needs be that it could not but be a mighty army that had so many trumpets and lights attending them and hence it was that the Midianites ran and cryed and fled vers 21. Yea besides we may well think this was the rather appointed that herein we might have a sweet type of the spirituall conquest of Satan by Christ and his elect For how did Christ vanquish hell and death but 1. by being broken for our transgressions and bruised for our sinnes Heb. 2.14 For as much therefore as the children are pertakers of flesh and bloud he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil and 2. by his resurrection wherein the splendour of his divinity did shine forth most gloriously Rom. 1.4 and 8.34 And how do the Saints prevail but 1. by the preaching and the free profession of the Gospell the treasure we have in earthen vessels 2. Cor. 4.7 that the excellency of the power may be of God and not of us 2. By shewing forth the power of the word in the light of a holy conversation and 3. By a willing suffering for the truth Rev. 12.11 They overcame him by the bloud of the Lamb and by the word of their Testimony and they loved not their lives unto the death Vers 21. And they stood every man in his place round about the camp As if they had come onely to be torch-bearers to the rest of the army and indeed thereby testifying also that this victory was to be the sole work of God according to that Exod. 14.14 The Lord shall sight for you and ye shall hold your peace Vers 24. Then all the men of Ephraim gathered themselves together and took the waters unto Beth-barah and Jordan That is the foords and passages of the river Jordan even unto Beth-barah or Bethabarah John 1.28 or else these waters unto Beth-barah were some other rivers they were to passe over ere they came to Jordan and therefore distinguished from them and indeed by this means many of the Midianites did they here intercept and amongst the rest two of their princes Oreb and Zeeb and the other that escaped over before the passages could be taken Gideon pursued now hereby the Israelites might have seen the humble spirit of Gideon namely that he desired not to ingrosse the glory of the victory wholy to himself but was willing that his brethren should have their share in it too Vers 25. And they slew Oreb at the rock Oreb and Zeeb they slew at the wine-presse of Zeeb c. That is the rock and winepresse which were afterwards called upon this occasion the rock Oreb and the wine presse of Zeeb namely because there these princes were taken and slain the very places where it may be they had hid themselves for fear of the Israelites As for the next clause where it is said that they brought the heads of Oreb and Zeeb to Gideon on the other side Jordan though this be here inserted that so the whole passage of that which the men of Ephraim did might be related together yet it was not done as is expressed in the words till Gideon had passed over Jordan to pursue those Midianites that were escaped which must be noted because we see that after this there is mention made of Gideons passing over Jordan Chap. 8.4 And Gideon came to Jordan and passed over he and the three hundred men that were with him CHAP. VIII Vers 1. ANd the men of Ephraim said unto him Why hast thou served us thus c. See the last note of the foregoing chapter As afterwards they quarrelled with Jephthah chap. 12.1 And the men of Ephraim gathered themselves together and went northward and said unto Jephthah Wherefore passedst thou over to fight against the children of Ammon and didst not call us to go with thee So here now they contended with Gideon Jacob had given this tribe of Ephraim the preheminence above that of Manasseh which might happely make them the more impatient of this dishonour which was now done them as they conceived and the lesse able to brook that the Manassices of whom Gideon was should become so renowned for this victorious exploit of theirs against the Midianites But however being puffed up partly with the potency of their tribe and partly with the preheminence they had above the other tribes in that the Tabernacle was settled amongst them
of his house of purpose to meet him by way of congratulating the great victory wherewith God had honoured him It is indeed strange that an Israelite yea a faithfull good man for he is reckoned by S. Paul Heb. 11.32 amongst Gods worthies that through faith did accomplish great things should be so ignorant of Gods Law as to think to please God with that which was so expressely there forbidden Deut. 12.30 31. Take heed to thy self that thou be not snared by following them c. for every abomination to the Lord which he hateth have they done unto their gods for even their sonnes and their daughters have they burnt in the fire to their gods Yea besides had he been never so great a stranger to the Law of God as being a man trained up in the warre and that too a great part of his life amongst heathens out of the land of Israel yet the sacrificing of men and women is a sinne so much against the light of nature that one would think it should not come into the thought of a man that had any spark of grace in him Well but yet the letter of the text being so expresse for this I see not how it can be determined otherwise but that in this vow of his he did intend a humane sacrifice and that we may not stumble too much at the strangenesse of it we must consider first that the people of Israel were for the generallity never so farre fallen away from the knowledge and worship of the true God or so farre corrupted with the abominations of the heathens as they were now we see that it is said before in the sixth verse of this chapter that they forsook the Lord and served not him but were wholly gone aside after the idolatry of the heathen secondly that Jephthah had hitherto perhaps lived in as much darknesse as the rest and that the rather because he had spent so much of his time out of the land of Israel and therefore though at this time God had called him and so the spirit of the Lord came mightily upon him that for the present he should make such an uncouth and unwarrantable vow in such dark times is not at all incredible thirdly that there being a sort of vowes mentioned in the Law of God wherein the persons devoted to be put to death Levit. 27.29 None devoted which shall be devoted of men shall be redeemed but shall surely be put to death this Jephthah might take to be a jâ—st warrant for his vow though indeed it were not and fourthly that Jephthah made this vow rashly not considering the mischief that might follow upon it being at that time transported with the fervency of his zeal for the rescuing Gods people from the oppression of the Ammonites for to this end that he might have the Ammonites delivered into his hand he sought as it were to demerit Gods favour by promising this extraordinary gift and by binding himself solemnly to do that for God which the heart of man would startle at Vers 33. And he smote them from Aroer even till thou come to Minnith even twenty cities c. That is the inhabitants of twenty cities and those in the land of the Ammonites for they were beyond Aroer which was the bounds betwixt Israel and Ammon of Minnith there is mention made Ezek. 27.17 Judah and the land of Israel they were thy merchants they traded in thy market wheat of Minnith and Pannag and honey and oil and balm Vers 35. Alas my daughter thou hast brought me very low and thou art one of them that trouble me c. That is God having raised me to a high pitch of honour by this glorious victory which I have now attained over the Ammonites thou who mightest have reaped a great share in mine honour and thereby have added unto my joy hast now humbled me and deprived me of all the glory and comfort of my victory and hast brought more trouble upon me then all mine enemies could have done Vers 36. And she said unto him my father if thou hast opened thy mouth c. By those words of her father mentioned in the former verse Alas my daughter c. for I have opened my mouth unto the Lord and I cannot go back she might conceive that he had made some vow concerning her but could not know what that vow was and therefore it is evident that besides what is expressed in the foregoing verse her father had also acquainted her what the vow was that he had made and thereupon being erroneously perswaded that he was bound to make good his vow she freely offers her self to undergo what he had vowed as being ready to die rather then he should sinne against God by breaking his vow and desirous by discovering her willingnesse to consent thereto to appease and mitigate his sorrow as much as in her lay Vers 37. Let me alone two moneths that I may go up and down upon the mountains bewail my virginity c. She chose the mountains to do this in because those unfrequented and solitary places were fittest for the bitter lamentations and mournfull expressions of their grief wherewith she resolved with her companions in a solemn manner to bewail this heavy affliction that was fallen upon her and happely withall she desired by retiring to those unfrequented places to fit and prepare her self for that death which within a short time she was to undergo for though she spake onely of her bewailing her virginity yet thereby is meant that she would bewail her dying a virgin implying how much this did aggravate her sorrow that she should die without leaving any posterity behind her and indeed to die childlesse was in those times esteemed one of the greatest of earthly miseries There are many learned Expositours that conceive that Jephthahs vow was that whatsoever should first meet him should be the Lords and that if it were a creature which by the Law might be offered in a sacrifice then he would offer it for a burnt offering so many of them read his vow disjunctively as is noted before vers 3. It shall surely be the Lords or I will offer it up for a burnt offering and so they conceive that his daughter was not sacrificed but onely shut up there in perpetuall virginity to spend all her time in the service of God and therefore she desires not respite to bewail her death but to bewail her virginity But many things make this opinion lesse probable for first we reade not the least touch in the Scripture of any such separating men or women to the service of God in a monasticall life much lesse that parents should have this power over their children to vow them to virginity without their consent Samuel that was consecrated to God from his infancy was yet married and had many children secondly if his vow must be understood of any thing that should first meet him whereof see vers 31. we may demand
as some say to wear a kind of horn made of brasse upon their helmets and when they were conquerers and triumphed over their enemies then they wore it up but when they were conquered and foiled they drew it down However Hannah intends hereby to intimate that through the Lords goodnesse to her in giving her a sonne she was become stronger and more renowned then before for children are the strength and glorie of their parents and that she was cheared and encouraged to triumph over all her enemies thirdly that whereas she addes my mouth is enlarged over mine enemies thereby is meant both that she had now more abundant matter for the praising of God then her enemies and likewise that she had now enough to say wherewith to stop the mouth of her insulting adversarie before when she was barren she had nothing to replie against Peninnah but was fain to bear her reproches in silence but now Peninnah could not insult over her as before and if she did she had enough to answer her and fourthly that the reason of this is rendred in the last words because I rejoyce in thy salvation that is because thou hast saved me to wit from the affliction and reproch of my barrennesse and the insulting of mine enemies Vers 2. There is none holy as the Lord c. To wit because there is no creature that is perfectly holy without spot or blemish essentially and independently holy and the fountain of all holinesse that is in others as the Lord is and therefore it follows for there is none besides thee that is there is no God beside thee neither is there any rock like our God but concerning this last clause see the note Deut. 32.4 Vers 4. For the Lord is a God of knowledge c. By two reasons Hannah shews the follie of those that proudly insult over Gods people first the Lord saith she is a God of knowledge that is a God that knows all that in your pride and arrogancie you think or speak or attempt against his poore servants and from whom you have even that knowledge wisdome and understanding in the confidence whereof you are so ready to exalt your selves wherein there are many strong arguments included to disswade all men and women from such proud and arrogant boasting as Peninnah had used first because he that is the just avenger of all wickednesse must needs know it secondly because he discerning all their thoughts and projects could easily infatuate them and crosse them many wayes in their purposes and thirdly because they may be sure that he ordereth all with great wisdome for the good of those that fear his name Again a second reason is that by him actions are weighed whereby is meant that he exactly ponders all the actions of men and will therefore as a just Judge repay them as he finds them good or evil yea according to the degree of good and evil which he finds in them or rather it is meant of all the actions of men as they are disposed by the providence of God that he weighs them that is he orders them in great wisdome even as the Apothecarie weighs the drugs he puts into his medicines so the Lord moderates or enlargeth the rage of wicked men against his children as may be most for their good and therefore though they be insatiably desirous to lay load upon his children yet they are restrained many times and can proceed no further then God sees shall be for their good Vers 4. The bows of the mighty men are broken and they that stumbled are girt with strength In these words is implied that God doth many times abate the strength of the mightie or at least blasts their attempts and makes them successelesse and so as when the bow of a mightie man breaks all their endeavours come to nothing and on the other side he many times so strengthens the feeble that of themselves are ready to stumble or at least so prospers their weak endeavours that unexpectedly they bring mightie things to passe Those that are strong of bodie strong in militarie forces in power and authoritie in the Common-wealth in wisedome wit judgement and memorie become many times as Samson when his hair was cut off like other men yea though their strength remains their bow is oft broken their attempts are vain and end in shame and reproch whereas those that are weak in these regards become mightie and strong at least they prevail successefully in all their affairs Vers 5. They that were full have hired out themselves for bread and they that were hungry ceased That is they that were hungry became rich or at least were well provided for so that there was not a poore man any longer left amongst them So that the barren hath born seven and she that hath many children is waxed feeble That is those that were barren have born many children for seven is usually in the Scripture put for many as Deut. 28.7 they shall come out against thee one way and flie before thee seven wayes and so in divers other places and on the other side they that have had many children have either grown weak and so through feeblenesse have left bearing or else have buried the children they have had and so became feeble children being still esteemed the strength of their parents Now this particular passage of Gods providence it is likely that Hannah did the rather mention amongst the rest as having respect to the Lords mercy in opening her barren wombe and perhaps to the hope she had also if not the assurance she had by the spirit of prophecy that the Lord would give her many children more as indeed we find vers 21. of this chapter that she had after this three sonnes and two daughters Vers 6. The Lord killeth and maketh alive c. These following passages in this and the next verse may either be meant of severall men to wit that the Lord killeth one and maketh alive another that he maketh one man poore and another man rich c. or else of the same persons that the Lord killeth men and then maketh them alive again that he maketh a man poore and then afterwards rich again that he bringeth a man low and then afterwards lifteth him up again The Lord maketh poore and maketh rich he bringeth low and lifteth up as for these expressions of killing and making alive of bringing down to the grave and bringing up though they may be meant first literally that the Lord sometimes killeth men and yet restoreth them to life again as he did the good Shunamites sonne 2. Kings 4.35 and secondly spiritually that the Lord with the terrours of the Law and the lashes and sting of conscience for sinne hath humbled men and laid them as it were for dead according to that of the Apostle sinne revived and I died Rom. 7.9 whence the Law is called the ministration of death 2. Cor. 3.7 and yet afterwards he revives them and
made a rode against the south of Judah and sometimes again that he had made a rode against the south of Jerahmeelites who were a particular family of the tribe of Judah 1. Chron. 2.9.25 and sometimes also against the south of the Kenites and thus he either told Achish again and again many deliberate lies to secure himself and his from danger or at least he purposely deceived Achish with the ambiguity of his words which ill-became so good a man intending that Achish should understand him that he had invaded the south parts of Judah c. whereas he meant he had invaded those bordering countreys that lay south-ward of Judah and of the Jerahmeelites and of the Kenites Vers 11. Lest they should tell on us c. To wit because these nations were tributaries to Achish or at least his confederates and neighbours It is strange indeed how these things could be concealed from the Philistines but first we must consider that the people smitten dwelt somewhat farre from the Philistines and scattered in severall places of a solitary wildernesse and secondly there might be some speciall hand of God in concealing these things for Davids safety CHAP. XXVIII Vers 1. THe Philistines gathered their armies together for warfare to fight against Israel That is not onely Achish but with him all the other Princes of the Philistines encouraged no doubt by the distractions that were now in the land of Israel and the weak state of the kingdome by means hereof Vers 2. And David said to Achish Surely thou shalt know what thy servant can do The ambiguity of these words seems to imply that he meant not fight against the people of God though he durst not but make semblance of being readie to do what the king should require And Achish said to David Therefore will I make thee keeper of mine head forever That is I will make thee Captain of my life-guard so long as we shall live together Vers 2. Now Samuel was dead c. This is here inserted because of the following story wherein is related how Saul being destitute of all counsell sought to have Samuel raised from the dead that he might talk with him of late Saul disregarded Samuel now he would have wished he had been living And Saul put away those that had familiar spirits and the wizards out of the land This is added to shew that Saul seeking to the witch sinned against his own conscience Vers 4. And the Philistines gathered themselves together and came and pitched in Shunem A town in the border of Issachar Josh 19.18 Vers 5. And when Saul saw the host of the Philistines he was afraid and his heart greatly trembled Through the terrours of a guilty conscience which now seized upon him Vers 6. And when Saul enquired of the Lord the Lord answered him not c. How Saul enquired of the Lord it is not expressed onely this we may conclude that by Urim he could not enquire of God that because Abiathar had carried away the high priests Ephod to David wherein the Urim was chap. 23.6 onely because the holy Ghost would the more fully expresse the comfortlesse condition of Saul how wholly he was forsaken of God and left destitute of all direction from him amongst other wayes whereby he could have no answer from God this of the Urim is also put in the Lord answered him not neither by dreams nor by Vrim to wit because the Urim was now with David and not with him Most probable it is that Saul enquired of God partly by prayer partly by consulting with the priests and Prophets for it is evident in severall places of this history that there were at this time divers Colledges of Prophets in the land and like enough it is that though before he had killed Gods priests and despised his Prophets yet now in his distresse he was glad to seek both to priests and Prophets to try if they could advise him or would enquire of God in his behalf but however by what means soever he enquired it was not done in faith for had he sought in faith he would have continued seeking and not have given over to run to a witch and therefore 1. Chron. 10.14 it is said that he enquired not of the Lord and accordingly we see the Lord dealt with him the Lord answered him not neither one way nor other which was an evidence that the Lord was highly displeased with him for the like is mentioned we see elsewhere as a great argument of Gods high indignation against his people Lam. 2.9 The Law is no more her Prophets also find no vision from the Lord. Vers 7. Then said Saul to his servants Seek me a woman that hath a familiar spirit c. It seems that in those dayes women by reason of their weaknesse were most deceived by Sathan and brought to give themselves to sorcery and witchcraft and therefore he commanded his servants to seek him out a woman that had a familiar spirit not doubting but there were still some of these that lurked secretly in the land though he had endeavoured to root them all out vers 3. and this is here recorded as the last and most desperate wickednesse that he fell into and upon which he was immediately cut off by Gods revenging hand as is fully expressed 1. Chron. 10 13 14. Behold there is a woman hath a familiar spirit at Endor A town of the Manassites within Jordan Josh 17.11 Vers 8. And Saul disguised himself and put on other raiment c. This he did not onely that the witch might not know him and so not fear to satisfie his desire but also doubtlesse out of very shame because he now yielded to make use of those base courses which himself ere while had so severely punished Vers 9. Behold thou knowest what Saul hath done how he hath cut off those that have familiar spirits c. Thus is Saul put in mind even by the words of the witch though she intended it not how hainously he now sinned in seeking to the devil for help even against the light of his own conscience Vers 10. As the Lord liveth there shall no punishment happen to thee for this thing That is I will not discover thee Vers 11. And he said Bring me up Samuel Saul despised Samuel when he lived and would not follow his direction and now his thoughts could be satisfied with nothing but to speak with Samuel and rather then fail herein he would go to a witch to raise up the Ghost of Samuel to talk with him Vers 12. And when the woman saw Samuel she cried out with a loud voice c. It was not doubtlesse Samuel himself that appeared now to the Witch but the devil in Samuels likenesse for first the souls of Saints departed are presently at rest with God and are taken up when they die out of the devils reach he hath no power over the spirits of Gods faithfull servants departed for then he
mouth that message which he had formerly sent him by his servants so mightily did God over-aw him that erewhile was so resolute to be revenged on the prophet and happely the unexpected confidence of the prophet in delivering this message made him feare that he came armed with power from God to execute some judgement on him and so that might over-aw him Vers 17. And Jehoram reigned in his stead in the second yeare of Jehoram the sonne of Jehoshaphat c. Ahaziah dying without children his brother Jehoram a second sonne of Ahab chap. 3.1 reigned in his stead But may some say Ahaziah his brother began to reign in the seventeenth yeare of Jehoshaphat 1 Kings 22.51 Jehoram therefore though we should assigne to Ahaziahs reigne two complete yeares as is there said must needs succeed in the nineteenth yeare of Jehoshaphat who reigned in all twenty five yeares 1 Kings 22.42 and how is it then said that he began his reigne in the second yeare of Jehoram the sonne of Jehoshaphat I answer that Jehoshaphat in the seventeenth yeare of his reigne when he went with Ahab to recover Ramoth Gilead from the Syrians designed as king his sonne Jehoram and though when he returned he reassumed the government into his own hands yet the eighteenth yeare of his reigne wherein Jehoram the sonne of Ahab entred upon the crown of Israel chap. 3.1 is here called the second yeare of Jehoram his sonne as counting from his first designement to the crown in the life of his father CHAP. II. Vers 2. ANd Elijah said unto Elisha Tarry here c. God had revealed to Elijah that he should be taken up to heaven as is manifest vers 9. and withall had enjoyned him first to visit those schools of the prophets which were at Beth-el and Jericho that he might both by his counsell and prayers leave a blessing amongst them before his departure and perhaps that he might put into their hands that prophecy against Jehoram the king of Judah which some yeares after was to be delivered to him whereof mention is made 2. Chron. 21.12 And there came a writing to him from Elijah the Prophet c. Elijah therefore addressing himself to this journey immediately after which he was to be taken up into heaven either because he knew not what witnesses God would allow to be present at that miraculous act and affected not the spreading of his fame thereby or because he desired to be alone that he might the better prepare himself for this his strange passage to heaven or because he desired to trie the constancie of Elishaes love or whether the Lord had revealed any thing to him concerning his rapture or lastly to make him the more desirous to go along with him when he was going from Gilgal he advised Elisha to stay there Vers 3. Knowest thou that the Lord will take away thy master from thy head to day This phrase of taking away Elijah from the head of Elisha is either used to imply that he should be taken upward to heaven or else rather in relation to the manner of their sitting in the schools of the Prophets where Elijah as the father and teacher of the Prophets used to sit in a higher place as it were above their heads and Elisha and the rest at a lower place as it were at his feet as it is said of the Apostle Paul Acts 22.3 that he was brought up at the feet of Gamaliel And he said Yea I know it hold you your peace The Lord had revealed to Elisha that his master should be that day taken up into heaven yea as it seems he had enjoyned him to attend diligently his going away and had perhaps promised him that if he saw him when he was taken up from him he should have a double portion of Elijahs spirit as Elijah afterwards told him vers 10. So eagerly therefore did he intend the expectation of this miraculous rapture of his master that he was loth to entertain the least discourse with the Prophets lest his master should on a sudden be taken away and he not see it and therefore he answers them so shortly Yea I know it and enjoyns them presently to hold their peace Vers 7. And fifty men of the sonnes of the prophets went and stood to view afarre off To wit to see the assumption of Elijah into heaven and thus by Gods providence there were many eye-witnesses of this miracle and so likewise had Christ many eye-witnesses of his resurrection and ascension 1. Cor. 15.5 6. c. and Acts 1.9 Vers 9. Elijah said unto Elisha Ask what I shall do for thee before I be taken away from thee Thus it was also with Christ John 16.23 Whatsoever you shall ask the father in my name I will give it you Ephes 4.8 When he ascended up on high he led captivitie captive and gave gifts unto men And Elisha said I pray thee let a double portion of thy spirit be upon me That is say some the gift of prophesie to foretell future things and the gift of working miracles and others conceive that he asked twice as much of the gift of the spirit as Elijah had out of a zealous unsatisfied desire to promote Gods glory and to do good to his people and accordingly say they whereas Elijah wrought eight miracles Elisha wrought sixteen but I rather conceive that hereby is meant onely a great and eminent measure of the gifts of the spirit double in regard of the other Prophets as alluding to the priviledges of the first-born Deut. 21.17 he was to succeed in the room of Elijah 1. Kings 19.16 He was to be a father to the schools of the Prophets and to be chiefly imployed in opposing the corruptions of the times and therefore he craves a double portion of his spirit that he might be furnished according to the eminencie of the place and work he was to undertake Vers 10. And he said Thou hast asked a hard thing c. That is that which God doth very rarely afford to any man no not to his servants the Prophets so that to obtain this for thee from God thou mayest well think it is no easie thing Neverthelesse saith Elijah if thou see me when I am taken from thee it shall be so unto thee and this Elijah prescribed as the condition of his obtaining his desire because though the seeing of Elijah when he was taken away could no way be an advantage in it self to draw down a double portion of his spirit upon Elisha yet this would be both a triall of his faith which where it is in truth makes men with much vigilancie and intention of mind wait for the accomplishment of Gods promises and that in the use of the means which he hath appointed how unlikely soever they seem to be for the procuring of the promised blessing in the eye of our reason and might also inform him how vehement his desire ought to be in seeking to obtain that great
questioning and doubting whether this means would be effectuall or no and therefore desiring that he would go along with her she resolves confidently that she will not return without him Vers 31. And laid the staffe upon the face of the child but there was neither voice nor hearing c. Some ascribe this to want of faith both in Gehazi and the mother others think that Elisha gave that direction for the laying of his staffe upon the face of the child without any speciall direction or promise from the spirit of God onely because he had at other times wrought miracles with this staffe but rather I think it is to be ascribed to the change of Elisha his purpose had he not yielded to have gone himself perhaps the staffe might have been effectuall now the Lord was pleased to withhold his power and help till the prophet came Vers 34. And he went up and lay upon the child c He applyed his body to the body of the child so farre as it could be done in two bodies of such disproportion See the note 1 Kings 17.21 Vers 35. Then he returned and walked in the house to and fro c. Why he rose up from lying upon the child to walk to and fro and then went and lay upon the child again it is hard to say it is said that perhaps he was wearied with lying in that manner as he did upon the child or that perceiving the flesh of the child to wax warm as in the foregoing verse it is said it did the joy thereof did make him rise up and fetch a turn and then presently he lay down upon the child again But I rather conceive all this proceeded from the exceeding vehemency and intention of his desires in seeking to God for the reviving of the child it being usuall with those that are so transported with strong desires to be thus various in their actions and sometime to be in one posture and sometime in another as finding no rest in themselves till their desires be satisfied And the child opened his eyes Which was a signe that the child was perfectly restored to life and thus as in other miracles so in this God was pleased to make it manifest that the spirit of Elijah rested upon Elisha as his successour by enabling him to do the same kind of wonders that the other had done Elijah divided Jordan with his mantle 2 Kings 2.8 so did Elisha too verse 14. Elijah multiplyed the widow of Zarephaths oyle 1 Kings 17.14 and Elisha did as much for a poore prophets widow vers 2 c. of this chapter Elijah brought rain from heaven after a time of great drought 1. Kings 18.41 and Elisha supplyed three kings and their armies with water when they were ready to perish with drought 2 Kings 3.16 17. Elijah cursed the captains and their fifties that came to apprehend him and they were presently destroyed with fire from heaven 2 Kings 1.10 And Elisha cursed the children that reproched and mocked him and they were presently torn in pieces by two she beares chapter â— 24 and so now here Elisha raised from death the Shunamites sonne as Elijah had raised the Sareptans sonne before 1 Kings 17.21 22. Vers 33. And Elisha came to Gilgal and there was a dearth in the land c. To wit to visit the Colledge of the prophets which was in this citie and that the rather to encourage and comfort them because of the dearth that was now in the land and therefore it is said in the next clause and the sonnes of the prophets were sitting before him to wit to be instructed by him as Paul used to sit at the feet of Gamaliel Acts 22.3 which is perhaps the rather added to intimate that it was by Elishaes meanes that the society of the prophets was not dissolved but holy exercises were continued amongst them notwithstanding the famine Vers 39. And one went out into the field to gather herbs and found a wild vine and gathered thereof wild gourds c. That is going forth to gather herbs for the pottage he lighted upon this wild vine and not knowing it yet gathered thereof now it is generally thought that this was Coloquintida a plant that growes in fields and hedg-rowes somewhat like a vine the gourds that is the leaves and branches whereof are bitter and poysonous Vers 40. They cryed out and said O thou man of God there is death in the pot As fearing by their bitter and unsavoury rast there had been poyson in the pottage Vers 42. And there came a man from Baal-shalisha and brought the man of God bread of the first fruits c. The first fruits by the law were to be given to the priests Numbers 18.12 but the priests were now driven away from the ten tribes ever since Jeroboam had set up his golden Calves and forbidden the people to go up to the temple at Jerusalem 2. Chron. 11.14 and therefore this good man brought these twenty loaves of the first fruits c. to Elisha and the prophets who instructed the people instead of the priests and that the rather out of a care to supply their necessities in this great dearth that was now in the land CHAP. V. Vers 5. GO and I will send a letter unto the king of Israel Which was Jehoram the sonne of Ahab chap. 3.1 Vers 6. I have therewith sent Naaman my servant to thee that thou mayest recover him of his leprosie That is that thou mayest cause him to be recovered of his leprosie for what any prophet in Israel could do he doubted not but that the king might command Vers 7. He rent his clothes and said Am I a God to kill and to make alive c. His words shew what was the cause of his griefe namely the feare that Ben-hadad the king of Syria the old enemy of Israel sought in this to pick a quarrell that he might invade the land yet likely enough it is that to cover this he pretended the blasphemy of requiring that of him which was the onely proper work of God and in the meane season never thought of what Elisha could do Vers 8. Wherefore hast thou rent thy clothes And thus Elisha covertly taxed the king for so little regarding the miracles which Elisha had wrought that now he never entertained a thought of consulting with him and gave him to understand that even the Syrians should know that there was a prophet in Israel though he and his courtiers would take no notice of him Let him come now to me saith he and he shall know there is a prophet in Israel Vers 10. And Elisha sent a messenger unto him saying Go and wash in Jordan seven times c. Not going out to him First that the miracle might be the more remarkable the prophet doing no more but send him a message that he should go and wash in Jordan and he should be clean Secondly that Naaman might the more plainly see that he did