by the Course of his Providence and require this by the Precepts requiring these things in such Times and Conditions to weeping and to mourning and to baldness r To make themselves bald by plucking or shaving off the Hair of their Heads as was usual in great Sorrows as Ezra 9. 3. Iob 1. 20. Mic. 1. 16 although it was forbidden in case of the Death of Relations for a special Reason of which see on Levit. 19. 27 28. 21. 5. and to girding with saccloth 13 And behold joy and gladness slaying Oxen and killing sheep eating flesh s Not onely for Necessity but to Excess and Luxury as eating and drinking are taken Mat. 24. 38. and drinking wine * Chap. 56. 12. 1 Cor. 15. 32. let us eat and drink for to morrow we shall die t The Prophets tell us that we shall certainly and suddenly be destroyed it concerns us therefore to make our best of the present time and to be merry whilst we have oportunity A most perverse and desperate Conclusion proceeding from obstinate Profaneness and Contempt of God's Judgments 14 And it was revealed in mine ears u What I am saying is not my own Invention nor uncertain Reports but what I heard with these Ears of mine The like Phrase we have 1 Sam. 9. 15. the Lord had told Samuel in his ear by the LORD of hosts surely this iniquity shall not be purged from you till ye die x You shall feel the sad Effects of this wickedness and my just displeasure for it as long as you live This is not spoken exclusively as if it should be purged after their death which is absurd and impious to imagine at least concerning such as lived and died in this desperate and impenitent Condition but emphatically to shew that God would have no mercy upon them in that time of Life in which he useth and delighteth to give Repentance and Remission of Sins unto Mankind saith the Lord GOD of hosts 15 Thus saith the Lord GOD of hosts Go get thee unto this treasurer y Which the Prophet might boldly do because he had the Protection not onely of God who sent him upon this Errand but probably of Hezekiah also who at the time of this Prophecy was either King or his Fathers Viceroy or at least Heir-apparent to the Crown even unto Shebna z Who seems to have been advanced by wicked Ahaz and to have been a great Patron of Impiety and Injustice in his Reign and by politick Compliance with Hezekiah thought to gain his Favour and so to keep his Place and Power at Court which is over the house a Over the House of David as is more fully expressed below v. 22. Possibly he was not onely the Lord Treasurer but also the Kings Prime Minister of State and say 16 What hast thou here b Or What dost thou here what right hast thou to this Place and Office and whom c Either 1. What Friends in whom thou canst confide Thou hast so ill managed thy self and thy Affairs that thou art universally hated Or 2. What Kindred or Relations For the Jews say he was a Stranger by Birth which is the more probable because his Pedigree is not mentioned in any of those Places of Scripture where he is named hast thou here that thou hast hewed thee out a sepulchre d As great and ambitious Men used to do here e Not in thine own Country the proper Place for such a Monument but in Ierusalem which should not be defiled nor disparaged with it ‖ Or O he as he that heweth him out a sepulchre on high f In an high and eminent Place as Isa. 57. 7. and graveth an habitation for himself in a rock h A fit Place both for Strength and State Thus we read of a sepulchre hewed out in a rock Mat. 27. 60. g Either 1. a Sepulchre which is called a mans house Iob 30. 23. or 2. a Dwelling-house He erected or is compared to one that doth erect a stately House to live in and a stately Sepulchre to receive him when he dies And these two are fitly joined together because their Sepulchres were commonly built in or near their Houses See Isa. 14. 18. Ioh. 19. 41. 17 Behold ‖ Or the LORD who covered thee with an excellent covering and clothed thee gorgeously shall surely c. the LORD will carry thee away with †Heb. the captivity of a man a mighty captivity i Will cause thee to be carried into Captivity by a strong Hand or by the Hand of a mighty man from which therefore thou shalt not be able to escape Or will cast thee away with the casting of a mighty man i. e. with great force or in casting will cast thee away O thou mighty man and will surely cover thee k To wit with confusion as is here implied and as this Phrase is more fully expressed Psal. 89. 40. 109. 29. Or covering may be put for obscuring his Glory which he designed to publish and to that end erected stately Monuments c. Or this may be an Allusion to the ancient Custom of covering the Faces of Condemned Persons of which see Esth. 7. 8. Compare Iob 9. 24. Ezek. 12. 6 12. 18 He will surely violently turn and toss thee like a ball l Heb. Wrapping he will wrap thee up like a ball which consists of Materials wrapped and bound together that it may be tossed far away Or Rolling he will roll thee with the rolling of a ball into a †Heb. large of spaces large country m Like a Ball which is cast into a large and plain Spot of Ground where being thrown by a strong man it runs far and wide Or to a far Countrey which seems to be here called large of spaces not so much in it self for that was inconsiderable to him whether the Land of his Captivity was large or little as in respect of its distance from the Place of his Birth and Abode there shalt thou die and there the chariots of thy glory shall be the shame of thy lords house n The sence of the Words thus rendred seems to be this Thy glorious Chariots wherein thou didst ride in great State at Ierusalem shall then and there be turned into shame to thy self and to thy Master to whom it is just matter of reproach that he was so foolish as to advance and trust such a faithless and unworthy Person But the Words are by divers others fitly rendred there the chariots of thy glory shall be or shall die or vanish i. e. That shall be the end of all thy pompous Chariots and other Monuments of thy Pride O thou who art the shame of thy lords house who by thy unjust and wicked Practices hast exposed thy King and Master and the Royal Family to Reproach and Contempt 19 And I o The Lord whose Words these are v. 15.
against the Holy Ghost That they might be guilty of many other hainous Crimes which God and the Prophet knew and were guilty of Idolatry which by Gods Law deserved death that the Idolatrous Parents were punished in their Children and that if any of these Children were more innocent and ignorant of what they said God might have Mercy upon their Souls and then this death was not a misery but a real blessing to them that they were taken away from that wicked and Idolatrous Education which was most likely to expose them not onely to Temporal but to an Eternal destruction in the Name of the LORD m Not from any carnal or revengeful passion but by the motion of Gods Spirit and by Gods command and commission as appears by Gods concurrence with him Which God did partly for the terror and caution of all other Idolaters and prophane persons who abounded in that place partly to vindicate the Honour and maintain the Authority of his Prophets and particularly of Elisha now especially in the beginning of his Sacred Ministry And this did beget such a confidence in Elisha that he durst venture to go into Bethel after this was done and such a terror in the Bethelites that they durst not avenge themselves of him and there came forth two she-bears n Possibly robbed of their Whelps and therefore more fierce Prov. 17. 12. Hos. 13. 8. but certainly acted by an extraordinary fury which God raised in them for this purpose out of the wood and tare forty and two children o This Hebrew word signifies not onely young Children but those also who are grown up to maturity as Gen. 32. 22. and 34. 4. and 37. 30. Ruth 1. 5. of them 25 And he went from thence to mount Carmel p Partly to decline the fury of the People of Bethel partly that he might retire himself from men and converse more freely with God and so fit himself more for the discharge of his employment and partly that he might visit the Sons of the Prophets who lived in that place or near it and from thence he returned to Samaria q By the direction of Gods Spirit for the service which he did chap. 3. 11 c. CHAP. III. NOw Jehoram the son of Ahab began to reign over Israel in Samaria the eighteenth year of Jehoshaphat king of Judah a Quest. How can this be true when Ahaziah Iehoram's predecessor who Reigned two Years began his Reign in Iehoshaphat's 17th Year 1 King 22. 51 Ans. Either Ahaziah Reigned the greatest part of two Years to wit of the 17th and 18th Years of Iehoshaphat parts of Years being oft called years in the computation of times both in Scripture and other Authors and Iehoram began his Reign towards the end of his 18th Year or Ahaziah Reigned part of this two Years with his Father and the rest after him and reigned twelve years 2 And he wrought evil in the sight of the LORD but not like his father and like his mother for he put away the ‡ Heb. 〈◊〉 image of Baal * 1 King 16. 31 32. that his father had made b Not from any principle of Conscience for that would have reached the Calves also but either because he was startled at the dreadful Judgments of God inflicted upon his Father and Brother for Baal-worship or because he needed Gods help to subdue the Moabites which he knew Baal could not do or to gratify Iehoshaphat whose help he meant to crave which he knew he should never obtain without this and for this reason it seems Iezabel was willing to connive at it as a trick of State 3 Nevertheless he cleaved unto the sins of Jeroboam c i. e. The worship of the Calves which all the Kings of Israel kept up as a Wall of partition between their Subjects and those of Iudah Thus he shews that his Religion was over-ruled by his Interest and Policy the son of Nebat which made Israel to sin he departed not therefrom 4 ¶ And Mesha king of Moab was a sheep-master d A man of great wealth which in those times and places consisted much in Cattel which enabled and emboldned him to Rebel against his Sovereign Lord. and rendred unto the king of Israel an hundred thousand lambs and an hundred thousand rams with the wool 5 But it came to pass when * Ahab was dead that the king of Moab rebelled e See of this ch 1. 1. It is here repeated to make way for the following Story Ahaziah did not attempt the recovery of Moab either because he was a man of a low spirit and courage or because his Sickness or the shortness of his Reign gave not opportunity for it against the king of Israel 6 ¶ And king Jehoram went out of Samaria f To some place appointed for the Rendezvous of his people the same time and numbred all Israel g To wit such as were fit for War 7 And he went and sent to Jehoshaphat the king of Judah saying The king of Moab hath rebelled against me wilt thou go with me against Moab to battel and he said I will go up I am as thou art my people as thy people and my horses as thy horses h Of which see on 1 King 22. 4. He joyns with him in this War partly because the War was very just in it self and convenient for Iehoshaphat both in the general that Rebels and Revolters should be chastised and suppressed lest the example should pass into his Dominions and the Edomites should be hereby encouraged to revolt from him as they did from his Son and in particular that the Moabites should be humbled who had with others Invaded his Land before this time 2 Chron. 20. 1. and might do so again if they were not brought low for which a fair opportunity was now offered to him and partly because Iehoram had reformed some things and Iehoshaphat hoped by this means to engage him to proceed further in that work 8 And he i Either Iehoshaphat or rather Ioram for the following answer may seem to be Iehoshaphat's said Which way shall we go up And he answered The way through the wilderness of Edom k Which though it was much the longer way yet they thought it best partly to secure the King or Vice-Roy of Edom of whom they might have some suspition from that passage 2 Chron. 20. 22. and to carry both him and his Soldiers along with them into the War both to get their assistance and to prevent them from making a War of diversion against Iudah whilst Iehoshaphat was engaged against Moab and partly that they might invade Moab on their weakest side and where they least expected them God also thus disposed their hearts to make way for the following miracle 9 So the king of Israel went and the king of Judah and the king of Edom l i. e. The Vice-Roy under Iehoshaphat 1 King 22. 47.
the hand i. e. he restored the Priests and Levites either 1. to theirplaces and offices which possibly in the time of the Idolatrous Kings and of Athaliah had been disposed of to persons of other Tribes partly to gratifie their wicked friends and partly to bring Gods House and Worship into disgrace Or 2. to the exercise of their offices from which they had been in a great measure hindred of the priests the Levites whom David had * 1 Chr. 24. 1. distributed in the house of the LORD to offer the burnt-offerings of the LORD as it is written in the * Numb 28. 2. law of Moses with rejoycing and singing as it was ordained †Heb. by the hands of David by David 19 And he set the * 1 Chr. 26. 1 c. porters at the gates of the house of the LORD that none which was unclean in anything should enter in 20 And he took the captains of hundreds and the nobles and the governours of the people and all the people of the land and brought down the king from the house of the LORD and they came through the high gate o To wit of the Court belonging and leading to the Kings Palace into the kings house and set the king upon the throne of the land 21 And all the people of the land rejoyeed and the city was quiet after that they had slain Athaliah with the sword CHAP. XXIV 1 JOash * 2 Kin. 12. 1 c. was seven years old a A great part of this Chapter is explained on 2 Kings 12. when he began to reign and he reigned forty years in Jerusalem his mothers name also was Zibeah of Beer-sheba 2 And Joash did that which was right in the sight of the LORD all the days of Jehojada the priest 3 And Jehojada took for him two wives and he begat sons and daughters 4 And it came to pass after this that Joash was minded †Heb. to renew to repair the house of the LORD 5 And he gathered together the priests and the Levites and said to them Go out unto the cities of Judah and gather of all Israel b i. e. Of all the Israelites that were in the Kingdom of Judah See Ch. 15. 17. and 21. 2. money to repair the house of your God from year to year c Either 1. repair part of it every year till the reparations be perfected Or 2. gather it from year to year 〈◊〉 you get such a sum as may suffice for the work for he supposed one or two years collection would not suffice for the work whether it were that collection of half a shekel for every man of which see Exod. 30. 12 13. 2 Kings 12. 14. Or a voluntary contribution required for the present exigence of the Temple by virtue of the command and example of Moses who made such a collection for the building of the Tabernacle Exod. 35. 5. See also Nehem. 10. 32. which he thought would not be any great sum because of the great iniquity and impiety which yet had reigned for many years and yet continued in the generality of the people of the Land the Levites not excepted as the last clause of this Verse shews and see that ye haste the matter Howbeit the Levites hastned it not 6 And the king called for Jehojada the chief d It is observable that he is not called the Chief Priest or High Priest but onely the Chief or the Head which he might be in many other respects either by reason of his near relation to the Royal Family or because he was the Chief of one of the 24 Families or because he had been the chief man in the contriving and bringing about of this great change and the General of the Forces employed about it And the High Priest seems to be mentioned as a distinct person from Jehojadah here 2 Kings 12. 9 10 All which make it questionable whether Jehojadah was the High-Priest or no. and said unto him Why hast thou not required of the Levites to bring in out of Judah and out of Jerusalem the collection according to the commandment of * Exod. 30. 12 13 14. Moses e Heb. the Collection of Moses i. e. such an one as he commanded or made in the like case of which see on v. 5. In like manner we read of the Sins of Manasseh 2 Kings 24. 3. and of the Sin of Ieroboam frequently the servant of the LORD and of the congregation of Israel for the tabernacle of witness 7 For the sons of Athaliah f To wit Ahaziah and his Brethren before they were carried away captive ch 21. 17. who did this by her instigation as this phrase implies that wicked woman had broken up the house of God g Both broken up the Treasuries and defaced the House it self and also all the dedicate things of the house of the LORD did they bestow upon Baalim 8 And at the kings commandment they made a chest and set it without at the gate of the house of the LORD h i. e. Of the Court of the people whether all manner of persons might come to offer 9 And they made †Heb. 〈◊〉 a proclamation through Judah and Jerusalem to bring in to the LORD the collection that Moses the servant of God laid upon Israel in the wilderness i i. e. A Collection answerable to it as they are said to be guilty of the errour of Balaam and gainsaying of Core Jud. v. 11. who fell into sins of the same kind 10 And all the princes and all the people rejoyced and brought in and cast into the chest until they had made an end 11 Now it came to pass that at what time the chest was brought unto the kings office k From the gate of the Court into one of the Chambers belonging to the Temple which was appointed by the King for this office by the hand of the Levites and when they saw that there was much money the kings scribe and the high priests officer came and emptied the chest and took it and carried it to his place again Thus they did day by day and gathered money in abundance 12 And the king and Jehojada gave it to such as did the work of the service of the house of the LORD and hired masons and carpenters to repair the house of the LORD and also such as wrought iron and brass to mend the house of the LORD 13 So the workmen wrought and †〈…〉 the work was perfected by them and they set the house of God in his state and strengthned it 14 And when they had finished it they brought the rest of the money before the king and Jehojada whereof were made vessels for the house of the LORD l Because Athaliah and her Sons had taken the old 〈◊〉 away v. 7. even vessels to minister and ‖ Or 〈◊〉 to offer withal and spoons and vessels of gold and
Cattle but this seems to have been the last year of the Famine because he now gives them Corn for food and for seed too ver 23. whereas in the six first years there was no sowing nor reaping Gen. 45. 6. and said unto him We will not hide it from my lord how that our money is spent my lord also had our herds of cattle there is not ought left in the sight of my lord but our bodies and our lands 19 Wherefore shall we die before thine eyes r i. e. Whilst thou lookest upon us like an idle spectatour not pitying and relieving us both we and our land s The land is said to die improperly when it is desolate and barren and when the fruits of it dye or which is equivalent to it do not live buy us and our land for bread and we and our land will be servants unto Pharaoh t Pharaoh shall be the sole proprietor and we are content to be his Tenants to manage it for his use and give us seed u Because this was the last year of Famine as Ioseph informed them and therefore they tilled and sowed the ground for the following year that we may live and not die that the land be not desolate x Without inhabitants as it will be if thou sufferest us to die for want of bread 20 And Joseph bought all the land of Egypt for Pharaoh for the Egyptians sold every man his field because the famine prevailed over them so the land became Pharaohs 21 And as for the people he removed them to tities y Under the Cities are here comprehended the Villages and Lands belonging to the Territory and Government of each City for the seed which he gave them was not to be sown in Cities but in the Countrey but the Cities onely are here mentioned because they were sent thither first either for the conveniency of nourishing them during this Famine out of the publick store-houses which were there or that they might all profess their subjection to the Governments of the several Cities which was convenient for the management of that numerous and tumultuous people or that the Cities might be first and most replenished with inhabitants as being the principal honour and strength and security of a Kingdom and that Arts and Trades and Merchandise might flourish without which the commodities of the Country would have been of less price and use But the Cities being first supplied the residue which doubtless was vast were dispersed in the Countrey from one end of the borders of Egypt even to the other end thereof z Far from their native â—…oil and antient Patrimonies that none of them might plead prescription but that all might be forced to acknowledge that they owed their estates not to their own wit and industry nor to their Parents gift but wholly to the Kings favour and that the remembrance of their patrimonial Lands might be worn out and therewith the grief which would arise from their resentment of their loss of them which probably would be matter of tumults and seditions to which that people were very prone And it is probable that he so disposed of this affair that those who were apt and likely and used to unite together in seditious insurrections whether kindred or others should be separated one from another as far as might be If any think that Ioseph dealt hardly with them and made an ill use of their necessity he will see how moderately and mercifully he deals with them ver 24. 22 Only the land of the ‖ Or Princes Priests a Under this name he understands chiefly those who administred the Worship of the Gods or Idols of Egypt and withal those who applied themselves to the study of the arts and vertues called their wisemen and magicians Though some understand it of the Princes as that word sometimes signifies or Officers of Pharaoh who were nourished out of the Kings Treasures And possibly the same Hebrew word may here comprehend both viz. the ministers of the King and of their Idols too for both enjoyed the same priviledges as Diodorus Siculus relates And that the Priests are included if not mainly intended here will be evident enough to any one that considers the state of Egypt how mad that people universally were upon their Idols how numerous their Priests were and in how great honour and veneration both with Prince and People Besides reason of State obliged Pharaoh to ingage and secure to himself that sort of men which bore so great sway with the old inhabitants of their several places and were likely to have the same authority with the new inhabitants to quiet and satisfie them at their first change which must needs be very ungrateful to them bought he not b Of this immunity of the Priests that antient writer Diodorus Siculus makes mention But this is not to be ascribed to Iosephs will or choice for he who abhorred their Idolatry could not have a kindness for nor would have given encouragement to the great upholders and promoters of it but in this he was over-ruled either by Pharaohs express command it being not probable that so great an interest as that of the Priests should not have friends at Court or that their friends should not plead for them or that their pleas and desires should not be granted by an Idolatrous King or by the Laws of Egypt or by their customs and usages in things of a like nature which would have the force of a law among them for the Priests had a portion assigned them of Pharaoh and did eat their portion which Pharaoh gave them wherefore they sold not their lands 23 Then Joseph said unto the people Behold I have bought you this day and your land for Pharaoh Lo here is seed for you and ye shall sow the land ‖ For this was the last year of the Famine as was noted before 24 And it shall come to pass in the increase that you shall give the fifth part unto Pharaoh and four parts shall be your own c Whereas he might have reserved four parts to Pharaoh and have allowed them onely the fifth Herein he shewed both his humanity and kindness in mitigating that hard bargain which themselves had made and were necessitated to make and his prudence in composing sweetning and winning the hearts of the people to the King and making them pay their tribute for the future with more chearfulness for seed of the field and for your food and for them of your housholds and for food for your little ones 25 And they said Thou hast saved our lives d Without thy care and Providence we had all been dead men and therefore if thou hadst kept us to the first bargain thou hadst done us more kindness than wrong much more when thou hast used us with so much equity and clemency let us find grace in the sight of my Lord e Be thou our
a whoring after it l Committing Superstition or Idolatry with it or going thither to enquire the Will of God whereby they were drawn from the true Ephod instituted by God for this end which was to be worn by the High-Priest onely which thing became a snare m An occasion of Sin and Ruine to him and his as the next Chapter sheweth Though Gideon was a good man and did this with an honest mind and a desire to set up Religion in his own City and Family yet here seems to be many Sins in it 1. Superstition and Will-worship Worshipping God by a device of his own which was frequently and expresly forbidden 2. Presumption in wearing or causing other Priests to wear this kind of Ephod which was peculiar to the High-Priest 3. Transgression of a plain Command of Worshipping God ordinarily but at one place and one Altar Deut. 12. 5 11 14. and withdrawing people from that place to his 4. Making a fearful Schism or Division among the People 5. Laying a Stumbling-Block or an occasion of Superstition or Idolatry before that people whom he knew to be too prone to it unto Gideon and to his house 28 ¶ Thus was Midian subdued before the children of Israel so that they lifted up their head no more n i. e. Recovered not their former Strength or Courage so as to Conquer or Oppress others as they had done and the countrey was in quietness forty years o i. e. To the fortieth year from the beginning of the Midianitish Oppression see on Iudg. 3. 11. in the days of Gideon p i. e. As long as Gideon lived 29 ¶ And Jerubbaal the son of Joash went and dwelt in his own house q Not in his Fathers House as he did before nor yet in a Court like a King as the People desired but in a middle state as a Judge for the preservation and maintenance of their Religion and Liberties 30 And Gideon had threescore and ten sons ‡ Heb. going out of his thigh of his body begotten for he had many wives 31 And his concubine that was in Shechem r She dwelt there and he oft came thither either to execute Judgment or upon other occasions she also bare him a son whose name he ‡ Heb. 〈◊〉 called Abimelech s i. e. My Father the King so he called him probably to gratify his Concubine who desired it either out of Pride or Design 32 And Gideon the son of Joash died in a good old age t His long Life being Crowned with the continuance of his Honour Tranquility and Happiness and was buried in the sepulchre of Joash his father in Ophrah of the Abi-ezrite 33 And it came to pass as soon as Gideon was dead that the children of Israel turned again u Whereby we see the Wicked temper of this people who did no longer cleave to God than they were in a manner constrained to it by the Presence and Authority of their Judges and went a whoring after Baalim x This was the general name including all their Idols whereof one here follows and made Baal-berith y i. e. The Lord of the Covenant so called either from the Covenant wherewith the Worshippers of this God bound themselves to maintain his Worship or to defend one another therein or rather because he was reputed the God and Judg of all Covenants and Promises and Contracts to whom it belonged to maintain them and to punish the violaters of them and such a God both the Grecians and the Romans had their god 34 And the children of Israel remembred not the LORD their God who had delivered them out of the hand of all their enemies on every side 35 Neither shewed they kindness to the house of Jerubbaal namely Gideon according to all the goodness which he had shewed unto Israel CHAP. IX ANâ—… Abimelech the son of Jerubbaal went to Shechem unto his * Chap. â—… â—… mothers brethren and communed with them and with all the family of the house of his mothers father saying 2 Speak I pray you in the ears of all the men of Shechem ‡ What is good whether c. Whether is better for you either that all the sons of Jerubbaal which are threescore and ten persons reign over you a He supposeth that they would take that Government which their Father modestly refused and that the multitude of his Sons would occasion horrible Divisions and Confusions and Contests about the Sovereign Power all which they might avoid by chusing him King and so they might enjoy the Monarchy which they had long and oft desired or that one reign over you Remember also that I am your bone and your flesh b Your Kinsman of the same Tribe and City with you which will be no small Honour and Advantage to you 3 And his mothers brethren c i. e. Kinsmen as that word is oft used as Gen. 14. 16. and 29. 12. spake of him in the ears of all the men of Shechem all these words and their hearts inclined ‡ Heb. 〈◊〉 to follow Abimelech for they said He is our brother d They were easily perswaded to believe and follow what served their own Interest 4 And they gave him threescore and ten e Agreeably to the number of his Enemies Gideon's 70 Sons pieces of silver f Not Shekels as some fancy which were too small a Sum for this purpose but far larger pieces the exact worth whereof it is neither possible nor needful for us now to know out of the house of Baal-berith g Out of his Sacred Treasury for even they who were very parsimonious and base in their Expences about Gods Service were liberal in their Contributions to Idols having since Gideon's Death built this Temple which he would never have suffered whilest he lived and endowed it with considerable Revenues wherewith Abimelech hired * Chap. 11. â—… vain and light persons h Unsettled idle and necessitous persons the most proper Instruments for Tyranny and Cruelty which followed him 5 And he went unto his fathers house at Ophrah and slew his brethren the sons of Jerubbaal i The onely persons who were likely to hinder him in establishing his Tyranny being threescore and ten persons k Wanting one who is here expressed And these Synecdochical expressions are frequent in Scripture See Gen. 35. 26. and 42. 13. Numb 14. 32 33. Ioh. 20. 24. 1 Cor. 15. 5. upon one stone l Whereby he would signifie that this was either 1. An act of Justice in cutting them all off in an orderly matter for some supposed Crime probably as designing Sedition and Rebellion Or 2. An act of Religion in avenging the dishonour and injury done to Baal by Gideon Iudg. 6. 27 28. upon his Children whom he offered up as so many Sacrifices to Baal upon this Stone which served for an Altar and for this reason it seems
c This they chose to do rather than to seize upon him in his House and Bed by night either because they knew not certainly in what House or place he was or because they thought that might cause great Terror and Confusion and Mischief among their own People whereas in the day-time they might more fully discover him and more unexpectedly surprise him and more certainly direct their blows and use their Weapons against him 3 And Samson lay till midnight and arose at midnight d Being either smitten in Conscience for his Sin when he first awaked and thence fearing danger as he had just cause to do or being secretly warned by God in a Dream or by an inward impulse for the prevention of his designed Destruction and took the doors of the gate of the city e Not the great Gates but lesser Doors made in them and strengthned with distinct Posts and Bars and the two posts and went away with them f The Watch-men not expecting him till morning and therefore being now retired into the sides or upper part of the Gate-house as the manner now is to get some rest whereby to â—…it themselves for their hard Service intended in the morning or if some of them were in his way he could easily and speedily strike them dead and break the Door whilst the rest were partly astonished with the surprise and partly preparing themselves for resistance Nor durst they pursue him whom they now again perceived to have such Prodigious Strength and Courage and to be so much above the fear of them that he did 〈◊〉 run away with all speed but went leisurely having so great a weight on his Shoulders wherewith they knew he could both defend himself and offend them Heb. With 〈◊〉 baâ—… bar and all and put them upon his shoulders and carried them up to the top of an hill that is before Hebron g Either 1. To an Hill near Hebron which was above 20 miles from Gaza or 2. To the top of an high Hill not far from Gaza which looked towards Hebron which also stood upon another high Hill and might be seen from this place though it was at a great distance from it And Sampson did this not out of vain ostentation but as an evidence of his great strength for the encouragement of his people to join with him more vigorously for their own Deliverance than yet they had done or durst do and for the greater terror and contempt of the Philistines It may seem strange that Sampson immediately after so foul a Sin should have the Courage in himself and the strength from God for so great a work But First it is probable that Sampson had in some measure repented of his Sin and begged of God Pardon and Assistance which also he perceived by Instinct that God would afford him 2. This singular strength and courage was not in it self a Grace but a Gift which might have been in a graceless person and therefore might continue in a good Man notwithstanding an hainous act of Sin and it was such a Gift as did not depend upon the disposition of his Mind but upon the right ordering of his Body by the rule given to him and others of that Order ¶ 4 And it came to pass afterward that he loved a woman h Either First with Conjugal Love so as to Marry her as divers both Jews and Christians have thought Or Secondly with lustfal Love as an Harlot which though not certain because the Phrase is here Ambiguous she being neither called an Harlot as she of Gaza was v. 1 Nor yet his Wife as she of Timnath was Iudg. 14. 2 3 20. yet it may seem more probable partly because the dreadful punishment now inflicted upon Sampson for this Sin whom God spared for the first Offence is an intimation that this Sin was not inferior to the former partly because the confidence which the Philistine Lords had in her and their bold and frequent Treating with her and the whole course of her carriage towards Sampson shew her to be a mercenary and persidious Harlot and not a Wife whose Affection and Interest would have obliged her to better things and partly because Sampson did not carry her home to his House as Husbands use to do with their Wives but lodged in her House as appears from the whole Story ‖ Or by the brook in the valley of Sorek whose name was Delilah 5 And the Lords of the Philistines i The Lords of their five Principal Cities who seem to have been united together at this time in one Aristocratical Government or at least were Leagued together against him as their common Enemy came up unto her and said unto her Entice him and see wherein his great strength lieth and by what means we may prevail against him that we may bind him to ‖ Or humble afflict him k To chastise him for his injuries done to us They mean to punish him severely as they did but they express it in mild words lest the horror of it might move her to pity him and we will give thee every one of us eleven hundred pieces of silver l i. e. Shekles as that Phrase is commonly used as Numb 7. 13 85. 2 Sam. 18. 12. 2 King 6. 25. 6 ¶ And Delilah said to Samson Tell me I pray thee wherein thy great strength lieth m What is the cause of this prodigious Strength or wherein doth it consist She seems to ask meerly out of curiosity to understand the state of a person whom she so highly values and wherewith thou mightest be bound to afflict thee 7 And Samson said unto her If they bind me with seven ‖ Or new 〈◊〉 ‡ Heb. 〈◊〉 green withâ—… that were never dried n Sampson is guilty both of the Sin of Lying though he dress up the Lye in such circumstances as might make it most probable and of great folly in encouraging her enquiries which he should at first have checkt But as he â—…ad forsaken God so God had now forsaken him and deprived him of common Prudence otherwise the frequent repetition and vehement urging of this Question might easily have raised Suspicion in him then shall â—… be weak and be as ‡ Heb. 〈◊〉 men So 〈◊〉 another man 8 Then the lords of the Philistines brought up to her seven green wit hs which had not been dried and she bound him with them 9 Now there were men lying in wait abiding with her in the chamber o With her i. e. in the same House in a Chamber i. e. in a secret Chamber within her Call Nor is it strange that they did not fall upon him in his Sleep partly because they feared to awake a sleeping Lion and partly because they expect an opportunity for doing their work more certainly and with less danger and she said unto him The Philistines be upon thee Samson And he brake the wit hs as a
time this Particle being used in some Latitude as is frequent for that this happened before and was the occasion of their desire of a King may seem from chap. 12. 12. Although it is possible that Nahash his preparation and declared intention of Warring against them might cause that desire and that Nahash did not actually come against them which is here related till their King was chosen Nahash the Ammonite b Either the same with him 2 Sam. 10. 2. or his Father and Predecessor came up c To War probably to revenge and recover their former great loss by Iephthah Iudg. 11. 33. and encamped against Jabesh-gilead d Which was beyond Iordan and near the Ammonites who dwelt in part of Arabia and all the men of Jabesh said unto Nahash Make a covenant with us e To wit upon good conditions so as we shall enjoy our Religion and Properties and we will serve thee f In other things we will be thy Subjects and Tributaties The occasion of this offer was that they saw no likelihood of relief from their brethren the Israelites in Canaan who were remote from them and then weak and divided and scarce able to defend themselves from the Philistines 2 And Nahash the Ammonite answered them On this condition will I ‡ Hebr. 〈◊〉 See Exod. 〈◊〉 32. Gen. 1â—… 18. Jer. 34. 1â—… make a covenant with you that I may thrust out all your right eyes g Partly for a Reproach as it here follows and partly to disable them from managing offensive weapons in Battel for their left Eye served onely or chiefly for Defence being covered by those large shields which then they used and held in their left hand He leaves them one Eye that they might be fit to serve him in any mean and base office and lay it for a reproach upon all Israel 3 And the elders of Jabesh said unto him ‡ Hebr. 〈◊〉 us Give us seven days respite h Which it is very probable and Iosephus and others Affirm That Nahash granted out of a foolish self-confidence and contempt of the broken condition of the Israelites which he thought utterly unable to give them any relief at least in so short a time that we may send Messengers unto all the coasts of Israel and then if there be no man to save us we will come out to thee 4 ¶ Then came the messengers to Gibeah of Saul i Partly because it was not far from them and partly because it belonged to the Benjamites who had a special obligation to take more care of that place from whence they had their Wives Iudg. 21. 10 c. And partly because Saul their new chosen King was there and told the tidings in the ears of the people and all the people lift up their voices and wept k Both in compassion towards them and for fear of themselves lest it should shortly be their own lot 5 And behold Saul came after the herd out of the field l For being onely Anointed King and not publickly inaugurated nor owned nor presented by the generality of the People nor having yet had any opportunity of doing any thing worthy of his Place he thought sit to forbear all Royal State and to retire to his former private and Country Life which howsoever despised in these latter vain ambitious and slothful Ages of the World was anciently in great esteem among the Greeks and Romans whose Princes and Generals did frequently exercise themselves in it Though some conceive that he now lived in some State and that he had been in the fields onely to recreate himself and that his coming after the Herd was but accidental and is mentioned onely to usher in what follows of the Yoke of Oxen. and Saul said What aileth the people that they weep and they told him the tidings of the men of Jabesh 6 And the Spirit of God came upon Saul m Inspiring him suddenly with more than ordinary Courage and Zeal and Resolution to ingage himself and the people for their Rescue Compare Iudg. 3. 10. and 6. 34. and 11. 29. when he heard those tidings and his anger was kindled greatly n Against Nahash for so insolent and barbarous a Proposition 7 And he took a yoke of Oxen and hewed them in pieces and sent them throughout all the coasts of Israel o Wisely considering that the sight of Mens Eyes do much more affect their Hearts than what they onely hear with their Ears by the hand of Messengers saying Whosoever cometh not forth after Saul and after Samuel p Whom he joyns with himself both because he was present with him as appears from v. 12. and that hereby he might gain the more Authority to his Command and strike the greater Terror into all despisers of it so shall it be done unto his oxen and the fear of the LORD q Either 1. A great fear great things being oft thus expressed as Cedars of God Mountains of God c. Or 2. A Fear sent upon them by God as Gen. 35. 5. that they should not dare to deny their help fell on the people and they came out ‡ Hebr. as one 〈◊〉 with one consent 8 And when he numbred them in Bezek the children of Israel were three hundred thousand r This great Terror drew so many forth which is not so strange to him that knows what none deny That the Land of Canaan contained vast Numbers of People in a little compass and the men of Judah thirty thousand s Who are numbred apart to their honour to shew how readily they to whom the Kingdom was promised Gen. 49. 10. submitted to their King though of another and far meaner Tribe and how willing they were to hazard themselves for their Brethrens Rescue although they might have excused themselves from the necessity of defending their own Country from their dangerous Neighbours the Philistines 9 And they said unto the messengers that came Thus shall ye say unto the men of Jabesh-gilead To morrow t To wit the day after your departure hence or return home for it seems probable that some few days had been spent in the gathering and disposing of the Forces and bringing them towards those parts by that time the sun be hot ye shall have ‖ Or deliverance help And the messengers came and shewed it to the men of Jabesh and they were glad 10 Therefore the men of Jabesh said To morrow we will come out unto you and ye shall do with us all that seemeth good unto you u They did and might reasonably and justly understand their own condition before proposed v. 3. if none came to save them which they were not now obliged to repeat although they conjectured that their Enemies would understand it absolutely whose Error therein they were no more obliged to Correct than to prevent their Destruction Nor did they tell any lye herein but onely
until the day of her death q i. e. Never for if she ever had any it must be before her death Compare 1 Sam. 15. 35. Matth. 1. 25. CHAP. VII AND it came to pass * 1 Chr. 17. â—… when the king sat in his house a i. e. Was settled and warm in the House which Hiram's men built for him chap. 5. 11. then he reflected upon the unhandsome and unsettled state of the Ark. and the LORD had given him rest round about from all his enemies b Philistines Moabites and others so that they durst not invade his Land as they had formerly done For though you read of David's Wars with them chap. 8. yet in them David was the Aggressor and entred their Lands 2 That the king said unto Nathan the prophet See now I dwell in an house of Cedar but the ark of God dwelleth within curtains c i. e. In a Tent or Tabernacle v. 6. composed of several Curtains Exod. 26. 1 c. 3 And Nathan said to the king Go do all that is in thine heart d Pursue thy intentions and Build an House for the Ark. The design being Pious and the thing not forbidden by God Nathan hastily approves it before he had either seriously considered it in his own mind or consulted God about it as both he and David certainly ought to have done in a matter of so great moment And therefore Nathan meets with this rebuke that he is forced to acknowledge his error and recant it For the Holy Prophets did not speak all things by Prophetical Inspiration but some things by an human spirit and prudent conjecture and therefore they were ignorant and mistaken in some matters as 1 Sam. 16. 6. 2 King 4. 27. for the LORD is with thee 4 ¶ And it came to pass that night e Because David's mistake was Fious and from an honest mind God would not suffer him to lie long in his mistake nor to disquiet his mind or run himself into inconveniencies in order to the Work before he gave a stop to it that the word of the LORD came unto Nathan f That the same Person who had confirmed David in his mistake might now rectify it saying 5 Go and tell ‡ Heb. to my servant to David my servant David Thus saith the LORD * See 1 Kin. 5. 3. 1 Chron. 22. 8. and 28. 3. Shalt thou build g i. e. Thou shalt not Or wiltst thou build c Dost thou purpose it me an house for me to dwell in 6 Whereas I have not dwelt in any house * 1 King 8. 16 since the time that I brought up the children of Israel out of Egypt even to this day but have walked in a tent and in a tabernacle h These two seem thus to be distinguished the one may note the Curtains and Hangings within the other the Frame of Boards and Coverings upon it 7 In all the places wherein I have walked with all the children of Israel spake I a word i Did I ever give any command about it without which neither they did nor thou shouldst attempt it with ‖ 1 Chr. 17. 6. any of the Judges any of the tribes k In 1 Chron. 17. 6. it is of the Iudges and to them not to the Tribes the following words agree whom I commanded to feed my people Israel Either therefore the Tribes are here put Synecdochically for the Rulers of the Tribes as the word Church is sometimes used for the Governors of it or the word here rendred Tribes may be rendred Scepters as it is used Gen. 49. 10. and Scepters put for Scepter-bearers or Rulers as is very frequent of Israel whom I commanded to feed my people Israel saying Why build ye not me an house of cedar 8 Now therefore so shalt thou say unto my servant David l Lest David should be too much discouraged or judge himself neglected and forsaken of God as one thought unworthy of so great an honour God here gives him the honourable title of his Servant thereby signifying that he accepted of his service and of his good intentions which also was expressed at this time as it may seem from 1 King 8. 18. though not in this place Thus saith the LORD of hosts * 1 Sam. 16. 11 12. Psal. 78. 71. I took thee from the sheep-coat ‡ Heb. from after from following the sheep to be ruler over my people over Israel m I advanced thee and I do not repent of it 9 And I was with thee whithersoever thou wentest and have cut off all thine enemies ‡ Heb. from thy face out of thy sight and have made thee a great name like unto the name of the great men that are in the earth 10 Moreover I will appoint a place n i. e. I will make room for them whereas hitherto they have been much straitned and distressed by their Enemies Or I will establish for so that Verb sometimes signifies a place for them i. e. I will establish them in their Place or Land Some learned Men render the Verse thus and the Hebrew words will bear it And I have appointed or assigned or given a place for my people Israel to wit the Land of Canaan and have planted them in it that they may dwell in their own place and be no more driven to and fro or rather and they shall dwell in their own place c. i. e. As I did long ago appoint it to them and afterwards planted them or put them into actual possession so now they shall continue or dwell in it in spight of all their Enemies for my people Israel o Among the favours which God had vouchsafed and would vouchsafe to David he reckons his Blessings to the people of Israel because they were great Blessings to David partly because the strength and happiness of a King consists in great part in the multitude and happiness of his People and partly because David was a Man of a pious and publick spirit and therefore no less affected with Israel's felicity than with his own and will plant them that they may dwell in a place of their own p i. e. In their own Land not in strange Lands nor mixed with other people and move no more neither shall the children of wickedness afflict them any more as before-time q Either First As in the Land of Egypt and so he goes downward to the Judges Or Secondly As in Saul's time and so he ascends to the Judges 11 And as since the time that I commanded judges to be over my people Israel r Nor as they did under the Judges neither so oft nor so long But all this is to be understood with a condition except they should notoriously forsake God or rebel against him which being so oft declared by God in other places it was needless to mention it here Or this may relate to the
is dead 19 But when David saw that his servants whispered David perceived that the child was dead therefore David said unto his servants Is the child dead And they said He is dead 20 Then David arose from the earth and washed and anointed himself and changed his apparel and came into the house of the LORD n i. e. To the Tabernacle to confess his Sin before the Lord and to own his Justice in this stroke and the other threatnings and to deprecate his great and just displeasure and to acknowledge Gods rich mercy in sparing his own Life and to offer such Sacrifices as were proper and required in such cases Nor did David transgress that Law Numb 19. 14. in going thither before the Seven Days were expired For neither is there the same reason of a Tent and of a dwelling House where the several Rooms of the House are as distinct as several Tents nor is it here said that David was in the same Room or in the same House where the Child died and worshipped then he came to his own house and when he required they set bread before him and he did eat 21 Then said his servants unto him What thing is this that thou hast done thou didst fast and weep for the child while it was alive but when the child was dead thou didst rise and eat bread 22 And he said While the child was yet alive I fasted and wept * See Isa. 33. 1. Jon. 3. 9. for I said Who can tell whether God will be gracious to me that the child may live o For God's threatning of the Child's Death might be conditional as that was of Ninevehs Destruction Ionah 3. 4. 23 But now he is dead wherefore should I fast p Seeing Fasting and Prayer cannot now prevail with God for his Life can I bring him back again I shall go to him q Into the state of the Dead in which he is and into Heaven where I doubt not I shall find him but he shall not return to me 24 And David comforted Bath sheba his wife r Who was now much dejected both for her former Sin which she truly Repented of as may be gathered from Prov. 31. 1 2 3 c. and for the loss of that Child which was very dear to her and which might seem to be the onely tie of David's Affection to her which being now dead she might think that David would utterly cast her off and leave her to that Shame and Punishment which she had deserved and went in unto her s To wit into her Chamber or Bed and lay with her and * Matt. 1. 6. she bare a son and * 1 Chron 〈◊〉 9. he called his name Solomon and the LORD loved him t i. e. The Lord declared to David that he loved his Son notwithstanding the just cause which David had given to God to alienate his Affections from him 25 And he sent by the hand of Nathan the prophet and he called his name ‖ That is beloved of the Lord. Jedidiah because of the LORD u Either because of the Lord's love to him as the Name signifies or because the Lord commanded him to do so 26 And Joab fought against Rabbah of the children of Ammon and took the royal city x i. e. That part of the City where was the Kings Palace where he ordinarily resided though now it seems he was retired to a strong Fort. 27 And Joab sent messengers to David and said I have fought against Rabbah and have taken the city of waters y The same Royal City so called because it either stood beside the River or was encompassed with Water both for defence and delight Although the Words are by some Learned Men rendred thus I have taken or intercepted or cut off water from the city Which well agrees both with the words eth being here put for meeth which is frequent as Gen. 4. 1. and 44. 4. Exod. 9. 29 c. and with the Relation of Iosephus the Iew who saith The Conduits of Water were cut off and so the City was taken And with a Relation of Polybius concerning the same Ciry which was taken afterwards by Antiochus in the same manner by cutting off Water from the City 28 Now therefore gather the rest of the people together and encamp against the city and take it z For having taken one part of the City he concluded the remaining part of it could not long stand out lest I take the city and ‡ Heb. my name be called upon it it be called after my name a Lest I have the Honour of taking it Thus he seeks to engratiate himself with the King by pretending great care for his Honour and Interest 29 And David gathered all the people together b Either because Ioab needed more help for the Storming of the City or at least for the Prosecution of the Victory and Execution of Justice upon the whole Land or because he would have them all to partake of the spoil of the City which was there in great abundance v. 30. the rather because they were all exposed to the hazard of utter Ruine in case the Ammonites had prevailed against them and went to Rabbah and fought against it and took it 30 * 1 Chron. 20. 2. And he took their kings crown from off his head the weight whereof was a talent of gold c Or rather the price whereof c. For as the Hebrew Shekel signifies both a Weight and a piece of Money of a certain price so also may mishkal as proceeding from the same Root And in general the same Words both in Hebrew Greek and Latine are promiscuously used to signifie either Weight or Price as is well known to the Learned And the addition of pretious stones which are never valued by the Weight of Gold makes this signification here most proper and probable Moreover the Weight might seem too great either for the King of Ammon or for David to wear it upon his Head Although if this were meant of the Weight it might be said that this was not a Crown to be worn ordinarily but meerly to be put on upon the King's Head at his Coronation or upon Solemn occasions as here where this was done in token of the Translation of this Kingdom to David and it may be it was held up or supported by two Officers of State that it might not be too burdensome to him and after a little while taken off with the precious stones and it was set on Davids head and he brought forth the spoil of the city ‡ Heb. very great â—… in great abundance 31 And he brought forth the people that were therein d The words are indefinite and therefore not necessarily to be understood of all the people for it had been Barbarous to use Women and Children thus but of the Men of War and especially of those who had been the
came to the king and told him and when he had called for Absalom he came to the king and bowed himself on his face to the ground before the king and the king kissed Absalom k In testimony of his thorough Reconciliation to him Which Absalom did very ill requite as the next Chapter manifesteth CHAP. XV. AND it came to pass after this that Absalom * 1 King 1. 5. prepared him charets and horses and fifty men to run before him a As being the Kings eldest Son now Amnon was dead for Chileab who was his eldest Brother 2 Sam. 3. 3. was either dead or manifestly uncapable of the Government And this course he knew would draw the eyes and minds of people to him and make them conclude that David intended him for his Successor 2 And Absalom rose up early b Thereby making a shew of self-denial and diligence and solicitude for the good of the publick and of every private person as he had opportunity and stood beside the way of the gate c Either First Of the Kings Palace Or rather Secondly Of the City for that was the place of Judicature or Iudgment for which these Men came and it was so that when any man that had a controversie ‡ Heb. to 〈◊〉 came to the king for judgment then Absalom called unto him d Preventing him with the offers of his assistance and said Of what city art thou e As if he were ready to make particular enquiry into the state of his cause And he said Thy servant is of one of the tribes of Israel f Or rather of one City which word is easily understood out of the foregoing question of the tribes of Israel i. e. of an Israelitish City either this or that of such or such a City 3 And Absalom said unto him See thy matters are good and right g Upon some very flight hearing of their case he approved it that he might oblige all but ‖ Or none will hear thee from the King downward there is no man deputed of the king to hear thee h To wit none such as will do thee Justice The other Sons and Relations of the King and the rest of the Judges and Rulers under him and them are wholly corrupted and swayed by favour or bribes or at least not careful and diligent as they should be and my Father being grown in years is negligent of publick affairs leaving them wholly to their conduct 4 Absalom said moreover O that I were made judge in the land i For the King had onely restored Absalom to favour but thought not fit to put him into any place of Power and Trust. that every man k I should refuse no man and decline no pains to do any man good So he pretends to a very publick spirit which hath any suit or cause might come unto me and I would do him justice 5 And it was so that when any man came nigh to him to do him obeisance he put forth his hand and took him and kissed him l Putting on the Garb of singular humanity and good will to all men For that seems to have been a Ceremony in frequent use in those times of shewing respect as pulling off the hat and bowing or imbracing is at this day with us 6 And on this manner did Absalom to all Israel that came to the king for judgment so Absalom stole the hearts of the men of Israel m i. e. He secretly and subrilly undermined his Father and robbed his Father of the good opinions and affections of his people that he might gain them to himself by such insinuations into their affections by his plausible and over-civil carriage 7 ¶ And it came to pass after forty years n Quest. Whence are these to be computed Ans. Not from Absalom's Birth for he was Born in Hebron some considerable time after David had begun his Reign 2 Sam. 3. 3. much less from the time of his Vow made or of his return from Banishment but either first from the time of David's election or designation to the Kingdom 1 Sam. 16. 13. Or Secondly From the beginning of Saul's Reign which being a Solemn time and observable for the change of the Government in Israel might very fitly be made an Epocha from which the computation or account of times begin as the Greeks and Romans began their accounts in the same manner and upon the same ground Or rather Thirdly From the beginning of David's Reign who Reigned 40 Years and so the words may be rendred about or towards the end of forty years i. e. in the beginning of the fortieth Year And so this very Phrase is used Deut. 15. 1. At the end of every seven years i. e. in the seventh Year even from the beginning of it as is manifest and confessed So in a like expression After three days will I rise again Mark 8. 31. i. e. on the beginning of the third day when Christ did rise the number of three days being then compleated when the third day is begun And the 40 Years are here expressed as one motive or inducement to Absalom to Rebel because now his Fathers end grew near and one of the Hebrew Doctors affirms that there was a tradition or rumour or prediction that David should Reign but 40 Years And Absalom might easily understand that David intended to decline him and to make Solomon his Successor as well by the conscience of his own wickedness and unfitness for so great a trust as by that eminent Wisdom and Piety which appeared in Solomon in his tender Years and that great respect and affection which his Father must needs have and manifest to him upon this account and by that Promise and Oath given to Bathsheba concerning his Succession mentioned 1 King 1. 30. but made before that time which also might come to Absalom's ear Against this opinion two things are Objected First That David was in the time of this Rebellion a strong Man for he Marched on Foot v. 30. whereas in his last Year he was very infirm and bed-rid Secondly That after this Rebellion was ended divers other things happened as the three Years Famine 2 Sam. 21. 1. and other things following in the History But it may be Answered to the first That David might in the beginning of his last Year have so much strength and vigour left as to March on Foot especially when he did so humble and afflict himself as it is apparent he did v. 30. and yet through his tedious Marches and the tormenting Cares Fears and Griess of his Soul for Absalom might be so strangely and suddenly impaired as in the end of the same Year to be very feeble and bed-rid it being a very common accident especially in old Men and upon extraordinary occasions to languish and decline exceedingly and to fall from some competent degree of health and vigour to be very infirm and bed-rid
10. behold Hushai * Josh. 16. 2. the Archite came to meet him with his coat rent and ashes upon his head 33 Unto whom David said If thou passest on with me then thou shalt be a burden unto me m. Increasing my Charge and Care and Sorrow for what may befall thee and being but of little use to me for it may seem he was an Old Man and fitter for Counsel than for War 34 But if thou return to the City and say unto Absalom I will be thy servant O king as I have been thy fathers servant ‖ Or heretofore hitherto so will I now also be thy servant n i. e. As faithful to thee as I have been to thy Father which he neither was nor ought to be And therefore the profession of this was great dissimulation and David's suggesting this crafty Counsel may be reckon'd amongst his Errors which proceeding from a violent Temptation and his present and pressing Straits God was pleased mercifully to Pardon and to direct this Evil Advice to a Good End then mayest thou for me defeat the counsel of Ahithophel 35 And hast thou not there with thee Zadok and Abiathar the priests therefore it shall be that what thing soever thou shalt hear out of the kings house thou shalt tell it to Zadok and Abiathar the priests 36 Behold they have there * Ver. 27. with them o Not in Ierusalem but in a place near to it to which they could easily send upon occasion See Chap. 17. 17. their two sons Ahimaaz Zadoks son and Jonathan Abiathars son and by them ye shall send unto me every thing that ye can hear 37 So Hushai Davids friend came unto the city and Absalom came into Jerusalem CHAP. XVI AND when David was a little past the top of * Chap. 15. 35 the hill behold * Chap. 9. 2. Ziba a A Crafty Man who being perswaded that God would in due time appear for the Righteous Cause of so good a King and scatter the Cloud which was now upon him takes this occasion to make way for his future Advancement the servant of Mephibosheth met him with a couple of Asses sadled and upon them two hundred loaves of bread and an hundred bunches of raisins and an hundred of summer fruits and a bottle b A large Bottle or Vessel proportionable to the other Provisions of wine 2 And the king said unto Ziba What meanest thou by these And Ziba said The asses be for the kings houshold to ride on c For the King and his Wives and Children were all on Foot not that he had noâ—… or could not procure Asses for them at Ierusalem but because he chose it as best becomming that State of Penitence and Humiliation in which they were and the bread and summer fruit for the young men to eat and the wine that such as be â—…aint in the wilderness may drink 3 And the king said And where is thy masters son And Ziba said unto the king Behold he abideth at Jerusalem for he said To day shall the house of Israel restore me the kingdom of my father d Which though it might seem a very unlikely thing yet such vain Expectations do often get into the Minds of Men nor was it impossible that when David's Family was thus divided and one part ingaged against another they might destroy themselves by mutual Wounds and the People being tired out with Civil Wars might Restore the Kingdome to the Family of Saul their old Master whereof this was the top-branch And this was a time of general Defection of many whom the King had greatly obliged witness Achitophel And Mephibosheth's absence made the Calumny more probable 4 Then said the king to Ziba Behold thine are all that pertained unto Mephibosheth e A rash Sentence and unrighteous to Condemn a Man unheard upon the single Testimony of his Accuser and Servant But David's Mind was both clouded by the deep sense of his Calamity and byassed by Ziba's great and seasonable kindness And he might think that Ziba would not dare to Accuse his Master of so great a Crime which if false might so easily be disproved And Ziba said ‡ Heb. I do 〈◊〉 I humbly beseech thee that I may find grace in thy sight my lord O King f Thy favour is more to me than this gift which as a token of thy favour I accept with all thankfulness 5 And when king David came to Bahurim g A City in Benjamin Chap. 3. 16. and 19. 16. i. e. To the Territory of it for to the City he came not till v. 14. behold thence came out a man of the family of the house of Saul whose name was Shimei the son of Gera ‖ Or he still came forth and cursed he came forth and cursed still as he came 6 And he cast stones k at David and at all the servants of king David and all the people and all the mighty men were on his righthand and on his left i Which is noted to shew the Prodigious Madness of the Man though Rage which is truly said to be a short Madness and the height of Malice hath oft transported men to the most hazardous and desperate Speeches and Actions h Not so much to hurt them as to shew his Contempt of them 7 Anâ—… thus said Shimei when he cursed Come out k Or rather go out as the Word properly signifies Be gone out of thy Kingdom as thou deservest come out thou †bloody man and thou ‡ Heb. man of bloâ—…d man of Belial 8 The LORD hath returned upon thee all the blood of the house of Saul l Either 1. The Blood of Abner and Ishbosheth which he Maliciously imputes to David as if they had been Killed by David's contrivance especially the former because David did onely give Ioab hard Words as in Policy he was obliged to do but instead of Punishing him did Reward and Prefer him Or 2. The Death of Saul's seven Sons Chap. 21. 8. which though related after this seems to have been done before Of which see the Notes on chap. 15. 7. in whose stead thou hast reigned and the LORD hath delivered the kingdom into the hand of Absalom thy son and ‡ Heb. 〈◊〉 thee in thy evil behold thou art taken in thy mischief m The same Mischief thou didst bring upon others is now returned upon thy own head Or Thy Sin hath found thee out and thou art now receiving the just Punishment of it because thou art a bloody man 9 Then said Abishai the son of Zeruiah unto the king Why should this * 1 Sam. 24. 14. Chap. 3. 8. dead dog curse my lord the king let me go over I pray thee and take off his head 10 And the king said What have I to do with you n To wit in this Matter I ask not your Advice nor will I follow it nor
houshold and to do ‡ Heb. the good in his eyes what he thought good and Shimei the son of Gera fell down before the king as he was come over Jordan l Or rather as he was passing or about to pass over Iordan but this was beyond Iordan for as he went over Iordan to the King v. 17. so doubtless he fell down before him at his first coming into his presence theâ—…e 19 And said unto the king Let not my lord impute iniquity unto me neither do thou remember * Chap. 16. 5. that which thy servant did perversly the day that my lord the king went out of jerusalem that the king should take it to his heart m i. e. Be affected with it or excited to Revenge it 20 For thy servant doth know that I have sinned n I do not excuse my Sin but with grief and shame Confess it in which case the Lord thy God is ready to Pardon Offenders and so I trust wilt'st thou be therefore behold I am come the first o The sense of my former Sin now hath and whilest I live will make me the first and most forward in all Acts of Duty and Service to thy Majesty this day of all the house of Joseph p Object He was a Benjamite Chap. 16. 5. How then doth he make himself one of the house of Ioseph Answ. The house of Ioseph is here put either 1. For the Ten Tribes which are oft distinguished from Iudah and then they are called the house of Ioseph as Zech. 10. 6. But this distinction was not made before the division of the People into two Kingdoms and even after that Division Benjamin was constantly reckoned with Iudah and not with Ioseph or Ephraim Or 2. For all the Tribes of Israel who are all called the children of Ioseph Psal. 77. 15. Comp. Psal. 80. 1. and 81. 5. as well they might not onely because of Ioseph's Eminency the most Eminent Persons and Things being oft put for the rest of the kind and because the rights of Primogeniture were in a great part devolved upon him 1 Chron. 5. 1. but also because Ioseph had been as a Father to them and had nourished them all like Children as is expressed in the Hebrew Text Gen. 47. 12. But in this sence this was not true for the House of Iudah came before him ver 15. Or rather 3. For all the Tribes except Iudah which are conveniently called the house of Ioseph for the reasons now mentioned and are fitly distinguished from Iudah because the Rights of the First-born were divided between Iudah and Ioseph 1 Chron. 5. 2. And though Benjamin after the Division of the Kingdoms was fitly joyned with Iudah because then they adhered to that Tribe yet before that time it was more conveniently joyned with Ioseph because they Marched under the Standard of the House of Ioseph or of Ephraim Numb 10. 22 23 24. Whence it is that Ephraim Benjamin and Manasseh are put together Psal. 80. 2. to go down to meet my lord the king 21 But Abishai the son of Zeruiah answered and said Shall not Shimei be put to death for this because he cursed the LORD's anointed q i. e. The King By this Expression he minds David of his former Zeal against those who offered any injury to Saul because he was the Lord's Anointed 1 Sam. 24. 6. and 26. 9. and therefore demands the same Justice against Shimei for his Cursing of the King which was so expresly forbidden Exod. 22. 28. and by the Analogy of that Law Exod. 21. 17. might seem punishable with Death 22 And David said What have I to do with you r I do not ask neither will I take your Advice in this Matter ye sons of Zeruiah s Implying that Ioab's hand was in this Contrivance or that he suspected it that ye should this day be adversaries unto me t i. e. That you put me upon things unfit for me to do and contrary to my present Interest for it was David's Interest at this time to Appease the People and reconcile them to him and not now to give them any new distast by acts of Severity for this would make others jealous that David will not forgive them neither but would watch an opportunity to be Revenged on them You pretend Friendship herein and would have me take it for an effect of your Zeal for my Service but in truth you give me such counsel as my Enemies would wish me to follow that thereby I might awaken the fears and jealousies of my People which are now asleep and cast them into a second Rebellion which either Ioab and Abishai really designed by this Advice that so Ioab might recover his Place again and be made necessary for the King's Service or David suspected that they did so * 1 Sam. 11. 13. Shall there any man be put to death this day in Israel for do not know that â—… am this day king over Israel u Is not my Kingdom which for my Sins was in a manner wholly lost just now restored and assured to me And when God hath been so Merciful to me in forgiving my Sin shall I now shew my self Revengeful to Shimei Shall I fully the Publick Joy and Glory of this Day with an act of such severity Or shall I alienate the Hearts of my People from me now when they are returning to me 23 Therefore * 1 King 2. 37 36. the King said unto Shimei Thou shalt not die x To wit this day as Abishai desireth nor whilest I live nor by my Hands as it is repeated and explained 1 King 2. 8. nor for this Cause alone For though David gave order to Solomon for his Punishment after his Death nor was it fit for the Publick Good that such a Horrid Crime should go Unpunished yet he would not have him Punished for this Fault alone but for some other Capital Crime which 〈◊〉 presumed Shimei's Temper would easily betray him to and Solomon's deep Wisdom would easily find out 1 King 2. 9. and the king sware unto him y That he would not put him to death with the Sword as it is expressed 1 King 2. 8. 24 ¶ And Mephibosheth the son z i. e. The Grandson 2 Sam. 6. 3 6. of Saul came down to meet the king and had neither dressed his feet a By cutting his Nails and by washing his Feet which was usual in hot Climates and very refreshing and therefore now neglected as becoming a Mourner nor trimmed his beard b But suffered it to grow very long and disorderly as was usual with many persons in a forlorn or mournful State nor washed his cloathes c His Linnen Clothes This and the former were signs that he was a true and obstinate Mourner that lay'd aside his usual Refreshments and they are here mentioned as Evidences of the Falshood of Ziba's former Relation concerning him Chap. 16. 3. from
so but a man of mount Ephraim y Qu. How can this be so when he is called a Benjamite ver 1. Answ. Either he was a Benjamite by Birth but dwelt in the Tribe of Ephraim as many did upon several occasions dwell out of their own Tribes or mount Ephraim was a place in Benjamin which might be so called either because it was upon the Borders of Ephraim and looked towards it or from some notable Action or Event of the Ephraimites in that place Comp. Chap. 18. 6. Sheba the son of Bichri ‡ Heb. by 〈◊〉 Name by name hath lift up his hand z i. e. Taken up Arms or raised Rebellion against the king even against David deliver him onely and I will depart from the city And the woman said unto Joab Behold his head shall be thrown to thee over the wall a Which she undertook because she knew the present temper and great fears of the Citizens and Soldiers too and that considering their evident and extream Danger they were generally desirous of Peace from which they were restrained onely by Sheba's Authority and Interest and therefore did not doubt by God's Blessing upon her Wise Counsel to effect it as indeed she did And it is not unlikely that this Woman might be a Governess in that City For though this Office was commonly performed by Men yet were not the Women wholly Excluded but sometimes Imployed in the Government As we see in Deborah who Judged Israel Iudg. 4. 4. And Queen Athalia 2 King 11. 22 Then the woman went unto all the people in her wisdom b Prudently Treated with them about it either severally or joyntly as she saw fit representing to them the certainty and nearness of all their Ruine if they did not speedily comply with her Desires and certain Deliverance if they did and they cut off the head of Sheba the son of Bichri and cast it out to Joab and he blew a trumpet and they c Ioab and his Army which Besieged them †retired from ‡ Heb. 〈◊〉 scattered the city every man to his tent and Joab returned to Jerusalem unto the king 23 ¶ Now * Chap. 〈◊〉 Joab was over all the host of Israel d The good success of this and of former Expedition under the conduct of Ioab had so fixed his Interest in the Army and others of David's fastest Friends that the King could not without danger to the publick weal displace him and Benajah the son of Jehoiadah was over the Cherethites and over the Pelethites 24 And Adoram was over the tribute e The receiver and manager of the Kings publick Revenue See on 1 King 4. 6. and Jehoshaphat the son of Ahilud was ‖ Or remembranceâ—… recorder f See 2 Sam 8. 16. 25 And Sheba was scribe and Zadok and Abiathar were the priests g See 2 Sam. 8. 17. and 15. 35. 26 And Ira also the Jairite h So called from his birth or dwelling in the Countrey of Iair in Gilead Numb 32. 41. Iudg. 10. 4. was ‖ Or a prince a chief ruler i Either the President of the Kings Council or his Chief Minister as the Hebrew word Cohen signifies of State instead of Ahitophes or in some other very high place near the Kings Person Compare 2 Sam. 8. 18. where this title is given to David's Sons the Chief of which were now cut off And these things are here repeated with some alteration to shew that David was now fully reestablished in his former Estate about David CHAP. XXI THen a When Either First After Absalom's and Sheba's Rebellion as it is here related Or rather Secondly In some other time before It is well known and confessed that the Particle then doth not always note that the thing was done in that order in which it is mentioned but is oft of an indefinite signification as also that the Scripture in its Histories and Relations doth not always observe the order of time but the order of things putting that after which was done before as occasion requires And so it seems to be here The things related here and chap. 24. are by the most and best Interpreters conceived to have been done long before Absalom's Rebellion And this opinion is not without sufficient grounds First This Particle then is here explained in the days i. e. during the Life and Reign of David which general and indefinite words seem to be added as an intimation that these things were not done after the next foregoing passages for then the Sacred Writer would rather have added after these things or some such expression as it is 2 Chron. 32. 1. and in many other places Secondly Here are divers passages which it seems very improbable to ascribe to the last Years of David's Reign such as these First That Saul's sin against the Gibeonites should so long remain unpunished And indeed that this was done and Saul's seven Sons hanged by David's order before that time seems plainly to be intimated by that passage 2 Sam. 16. 8. where he is charged with the blood of the house of Saul for which there was not the least colour till this time Secondly That David should not remove the Bones of Saul and Ionathan to their proper place here v. 12 13 14. till that time Thirdly That the Philistines should wage War with David again and again v. 15 c. so long after he had fully subdued them chap. 8. 1. and that David in his old age should attempt to fight with a Philistine Giant or that his people should suffer him to do so Fourthly That David should then have so vehement a desire to number his people chap. 24. 1 c. which being an act of youthful heat and vanity seems not at all to agree with his old age nor with that state of deep humiliation and great affliction in which he then was And the reason why these matters are put here out of their proper order is plainly this because David's sin being once related it was very convenient that David's punishments inflicted for it should immediately succeed this being very frequent in Scipture-story to put those things together which belong to one matter though they happened at several times And this is the more considerable because it tends to the clearing of that great difficulty 2 Sam. 15. 7. there was a famine in the days of David three years year after year and David ‡ Heb. sought the face of c. enquired of the LORD b Concerning the reason of his displeasure and this judgment And the LORD answered It is for Saul and for his bloody house because he slew the Gibeonites c Which was not onely an act of cruelty but also of perfidiousness and perjury because it was a direct and publick violation of that Solemn Oath given to them for their security by Ioshua and the Princes in the name of all the Israelites of that
design far above the reach of the two Women or of the People present who probably with admiration and horror expected the execution of it Divide the living child in two and give half to the one and half to the other 26 Then spake the woman whose the living child was unto the king for * Hos. 11. 8. her bowels ‡ Heb. were hot yerned upon her son and she said O my lord give her the living child and in no wise slay it but the other said Let it be neither mine nor thine but divide it 27 Then the king answered and said Give her the living child and in no wise slay it she is the mother thereof d As is evident from her Natural and Motherly affection to the Child which she had rather have alienated and given away from her than destroyed 28 And all Israel heard of the judgment which the king had judged and they feared the king for they saw that the wisdom of God e Either great and eminent Wisdom as the Cedars or mountains of God are the highest and most eminent of the kind or Divine Wisdom with which God had inspired him for the better government of his People was ‡ Heb. in the midst of him in him to do judgment f To assist him in Wisely examining and Justly determining the causes and controversies of his people CHAP. IV. SO king Solomon was king over all Israel a This is spoken with respect to his Successors who were Kings onely over a part and that the smallest part of it Or in reference to the times of Division and Rebellion under David when part went after David and part after Ishbosheth or part after Absalom or Zeba or Adonijah but now all Israel were united under Solomon and adhered to him not onely a part of them especially since the death of Adonijah and Ioab who may be suspected to have watched an opportunity of revolting and the confinement of Abiathar and of Shimei if not his death also who could now have little or no interest or opportunity of setting up a party against Solomon their principals being taken away to whom they were but accessaries nor in probability any design to attempt it 2 And these were the princes which he had b i. e. The chief Rulers or Officers belonging to him Azariah the son c Or the Grand-son by comparing this with 1 Chron. 6. 8 9. of Zadok d Either Zadok the Priest 1 Chron. 6. 8 9. or some other of that name ‖ Or the chief officer the priest e So he was the second Priest or the Priest that attended upon Solomon's person in Holy Offices and Administrations But when this Sacred Writer professeth to give an account of Solomon's Princes Why should he put the second Priest or Solomon's Domestick Priest in the first place Or why should he be mentioned distinctly from his Father who was generally present with Solomon and could easily either by himself or some other fit person or persons appointed by him manage all the Kings Sacred concerns Or why is he named before his Father Others therefore render this Hebrew word Prince as it is used Gen. 41. 45. and 47. 22 26. Exod. 2. 16. 2 Sam. 8. 18. So he was either the chief in Dignity the first Prince and the highest Officer in the State next to the King or the chief Minister of State by whom the great Affairs of State were managed and prepared for the Kings consideration c. 3 Elihoreph and Ahiah the sons of Shisha ‖ Or secretaries scribes f i. e. Secretaries of State He chose two whereas David had but one either because he observed some inconveniencies in trusting all those matters in one hand or because he had now much more employment than David had this being a time of great Peace and Prosperity and his Empire enlarged and his correspondencies with Foreign Princes more frequent Jehoshaphat the son of Ahilud the ‖ Or remembrancer recorder g Of which see on 2 Sam. 8. 16. 4 And Benaiah the son of Jehoiada was over the host and Zadok and Abiathar were the priests h i. e. The High-Priests to wit successively first Abiathar and then Zadok Quest. Why is Abiathar named when he was deposed Ans. First Because it is ordinary for persons to retain the Names and Titles of those places which in reallity they have lost Secondly Because though he was deposed from the High-Priesthood yet he was a Priest and the Chief of one of the Priestly Families and as Zadok was joyntly named with Abiathar when Abiathar alone was the High-Priest as 2 Sam. 8. 17. and 20. 25 so now Zadok and Abiathar are joyned although the High-Priesthood was rested in Zadok alone Thirdly Possibly Abiathar though he was deposed from the Supreme Priesthood yet upon his serious repentance and by the intercession of his Friends was restored to the execution of the Priestly Office and put into that place which Zadok enjoyed when Abiathar was High-Priest Fourthly Some say that here is mention made of all Solomon's Chief Officers both such as now were and such as had been and such as were afterwards as they gather from v. 11. and 15. where two persons are named who Married two of Solomon's Daughters which could not be till many Years after this time 5 And Azariah the son of Nathan was over the officers i Or Overseers or Surveyors to wit over those twelve Officers named ver 7 c. where this Hebrew word is used who were all subject and to give up their accounts to him Though the word signifies any Governors or Commanders of the higher sort as 1 King 5. 16. 2 Chron. 8. 10. and Zabud the son of Nathan k The Prophet who had been so highly instrumental in Solomon's Establishment in the Throne was principal officer l Possibly President of the Kings Council The Hebrew word is Cohen which ver 2. is rendred Priest whence some read this place thus Zabud the son of Nathan the Priest or the Minister as the word properly signifies and that Title well enough agrees to a Prophet or the Prince for the Prophet Nathan was a man considerable both for his quality and for his honour and esteem with the King was the kings friend and the kings friend m Either his special favourite both for his Fathers sake and for his own having it seems been brought up with him or his confident with whom he used to communicate his most secret counsels 6 And Abishar was over the houshold n Steward of the Kings Houshold and * Chap. 5. 14. Adoniram the son of Abda was over the ‖ Or levy tribute o To wit the personal Tribute or the Levy of men as appears by comparing this with chap. 5. 13 14. it being very sit that there should be some one person to whom the chief conduct or inspection of that great
expect a cure and recover the leper 12 Are not ‡ Heb. Amana Abana and Pharpar rivers of Damascus better than all the waters of Israel May I not wash in them and be clean a Is there not as great a vertue in them to this purpose But he should have considered that the Cure was not to be wrought by the Water but by the Power of God who might use what means and methods of Cure he pleased So he turned and went away in a rage 13 And his servants came near and spake unto him and said My father b Or our father So they call him both to shew their Reverence and Affection to him and to mitigate his exasperated mâ—…nd if the prophet had bid thee do some great thing wouldest thou not have done it how much rather then when he saith to thee Wash and be clean 14 Then went he down and dipped himself seven times in Jordan according to the saying of the man of God and his flesh came again like unto the flesh of a little child c i. e. Fresh and pure free from the least mixture or mark of the Disease and * Luk. 4. 27. he was clean 15 ¶ And he returned to the man of God d To give him thanks and a recompence for his great kindness he and all his company and came and stood before him and he said Behold now I know that there is no God in all the earth but in Israel e By this wonderful work I am fully convinced that the God of Israel is the onely True God and that other gods are but impotent Idols now therefore I pray thee take a blessing f A thankful acknowledgment See on Gen. 33. 11. of thy servant 16 But he said As the LORD liveth before whom I stand I will receive none and he urged him to take it but he refused g Not that he thought it simply unlawful to receive Gifts or Presents which he did receive from others chap. 4. 42. but because of the special circumstances of the present case this being much for the Honour of the True God and Religion that the Syrians should see the generons Piety and Charity and Kindness of his Ministers and Servants and how much they despised all that Worldly wealth and glory which the Priests or Prophets of the Gentiles so greedily sought after and that hereby Naaman might be much confirmed in that Good Religion which he had embraced and others might be brought to a love and liking of it 17 And Naaman said Shall there not then I pray thee â—…e given to thy servant two mules burden of earth h Wherewith I may make an Altar of Earth as was usual Exod. 20. 24. He desires the Earth of this Land because he thought it more holy and acceptable to God and proper for his Service or because he would by this Token profess and declare his conjunction with the Israelites in the Worship of God and constantly put himself in mind of his great Obligations to that God from whose Land this was taken And though he might freely have taken this Earth without asking any leave yet he rather desires it from the Prophets Gift as believing that he who had put so great a Vertue into the Waters of Israel could put as much into the Earth of Israel and make it as useful and beneficial to him in a better way And these thoughts though extravagant and groundless yet were excusable in an Heathen and a Novice who was not yet thoroughly instructed in the True Religion for thy servant will henceforth offer neither burnt-offering nor sacrifice unto other gods but unto the LORD 18 In this thing the LORD ‖ Or be favourable to So Gr. pardon thy servant that when my master goeth into the house of Rimmon i A Syrian Idol called here by the LXX Remman and Act. 7. 43. Remphan to worship there and he leaneth on my hand k Or arm as that word sometimes signifies both in Scripture and other Authors or shoulder Upon which the King leaned either for state or for support Compare chap. 7. 2. and I bow my self in the house of Rimmon when I bow down my self in the house of Rimmon l Not in honour to the Idol which I do here and shall there openly renounce but onely in compliance with the Kings infirmity and conveniency who cannot well bow if I stand upright the LORD pardon thy servant in this thing m Because there seemed to be an appearance of Evil in this action though done with an honest mind he desires the Prophets Prayers that God would not charge it upon him as Idolatry nor be displeased with him for that practise 19 And he said unto him Go in peace n These words may contain an answer Either First To his last Petition v 18. and so the sense may be this Be not too solicitous about this matter Go and the Peace or Blessing of God go along with thee So the Prophet both Prays to God to bless and direct him in this and all other things and intimates that God would do so Or Secondly To the former v. 17. trouble not thy self about any of our Earth but go to thy own Land and I with thee from God and doubt not but God will give thee peace i. e. his favour and other blessings which are oft contained in this word if thou dost persist in this Religion which thou hast now received Or rather this is onely a farewel salutation wherewith the Prophet dismisseth him without any further answer to his requests or instruction about his doubt which he forbore by the motion of Gods Spirit which sometimes gives and sometimes denies instructions to persons or people as he thinks fit See Act. 16. 6 7. And the Prophet by the Spirits direction might forbear to give him particular answers partly because these matters were not of such importance as to concern the Essence or Foundation of Religion and partly because he was yet but a Novice and not able to bear all truths which was for a time the condition of the Apostles Ioh. 16. 12. nor fit to be pressed to the practise of the hardest Duties which Christ himself thought not convenient for his Disciples Matth. 9. 14 15 16 17. And therefore he at present accepts of his profession of the True and his renunciation of the false Religion and of this declaration that what he did in the Temple of Rimmon should not now be as he had formerly intended and practised it a religious action towards the Idol but onely a civil respect to his Master And what was necessary for him to know further about the Lawfulness or Sinfulness of that action the Prophet might take another and a more convenient time to inform him So he departed from him ‡ Heb. a little piece of ground a little way 20 ¶ But Gehazi the servant of Elisha the man of God said
being seventy persons were with the great men of the city which brought them up 7 And it came to pass when the letter came to them that they took the kings sons and slew seventy persons Iehu justly required this because the Sovereign and most Righteous Lord of all mens lives commanded it but the Samaritans wickedly obeyed it because they destroyeâ—… persons in a great measure innocent meerly out of slavish fear and without any knowledge of or regard to Gods command and put their heads in baskets and sent him them to Jezreel 8 ¶ And there came a messenger and told him saying They have brought the heads of the kings sons And he said Lay ye them in two heaps at the entring in of the gate n The place of Judicature to signify that this was an act of Justice and of Gods Righteous Judgment and the place of greatest concourse where people went out of the City and came into it and whither they resorted for Judgment and other occasions that all men might behold this dreadful spectacle of Divine vengeance upon Ahab's Family and thereby might justify Iehu's cause and proceedings until the morning 9 And it came to pass in the morning that he went out and stood and said to all the people o Either First To the promiscuous multitude met there to gaze upon this sad and strange spectacle So the sense is Be not you troubled nor affrighted with these unusual and dismal occurrences if any thing be amiss in these actions I do here publickly and solemnly acquit you as Righteous and Innocent do not you therefore fear any vengeance from God or men for it if there be any guilt it is in me and in those who cut off these heads Or Secondly To those who cut off and brought the heads for the same persons did both and were here present as Iehu commanded them v. 6. to them he speaks in the audience of all the people or by all the people may be meant all those who brought the Heads and were there waiting for Iehu according to his order So the Speech is in part Ironical to this purpose You are Righteous in your own eyes and you look upon me as a Traitor and Rebel and Murderer because I have risen against and slain my Master which I acknowledge I have done But if I am guilty you are not innocent and therefore cannot accuse me for I have killed one but you a great number This explication seems probable onely the Hebrew word ham being generally used of the common people may seem not so fitly to agree to these Rulers and great Men who had brought the Heads and that expression to all the people implies that Iehu did not direct his Speech to some particular persons but to the whole Body of the people then present whom he clears from all blame and to whom he appeals as Witnesses between him and these persons Ye be righteous behold I conspired against my master and slew him but ‡ Heb. anâ—… who slew all these 10 Know now that there shall fall unto the earth nothing of the word of the LORD which the LORD spake p But the truth is neither I nor they are to be blamed nor you that assisted and encouraged me herein for this is not mans work but Gods and done by his command concerning the house of Ahab for the LORD hath done that which he spake * 1 Kin. 21. 29 ‡ Heb. by the hand of by his servant Elijah q Whom he mentions rather than Elisha partly because Elijah was now dead and therefore his â—…me and memory was more Sacred than Elisha's who was yet alive this being the common humour and folly of Mankind to value and honour those that are dead whom they contemned whilst they lived and partly because Elijah's Prophecy was known and publick and famous when Elisha's was delivered in a corner and that not from his own mouth but by one of the Sons of the Prophets 11 So Jehu slew all that remained of the house of Ahab in Jezreel and all his great men r Whom he had advanced and made Great in Wealth or Honour and Quality who had been partners with him in his sins and who were likely to be avenged of his death and his ‖ Or acquaintance kinsfolks and his priests s His Domestick Priests which had waited upon Ahab and Iezabel in their Idolatrous services and were fed at the Kings Table Compare 1 King 18. 19. Or his chief officers of State as that word is sometimes used Of which see 2 Sam. 8. 18. compare with 1 Chron. 18. 17. Obj. These were included in his great men mentioned before Answ. Yet may they well be mentioned apart as a distinct and the most eminent sort of them until he left him none remaining t To wit in that place and Kingdom for he did leave some of the Royal Seed of Iudah Chap. 11. 1 2. 12 And he arose and departed and came to Samaria And as he was at the ‡ Heb. House of Shepherds binding sheep shearing house u Where they used to shear Sheep and then to Feast after their manner 1 Sam. 25. 36. 2 Sam. 13. 23. Or this may be the name of a Place Beth-heked of the shepherds or Beth-heked-rohim in the way 13 Jehu ‡ Heb. found met with the brethren x Not strictly so for they were killed before this 2 Chron. 21. 17. but his brethrens sons as they are called 2 Chron. 22. 8. or others of his near kinsmen such being oft called brethren in Scripture as Gen. 13. 8. of Ahaziah king of Judah and said Who are ye And they answered We are the brethren of Ahaziah and we go down ‡ Heb. to the peace of c. to salute the children of the king and the children of the queen 14 And he said Take them alive And they took them alive and slew them y Partly in compliance with God's Command Chap. 9. 8. for these were of the House of Ahab by the Mothers-side Chap. 8. 18. and partly that they might neither claim the Kingdom of Israel in Right of their Grandmother as they might well have done if God had not given it to Iehu nor Revenge the Deaths of their near Relations at the pit of the shearing-house z Where he intended to Bury them even two and forty men neither left he any of them 15 And when he was departed thence he ‡ lighted on Jehonadab the son of Rechab a A Kenite 1 Chron. 2. 55. and a man of singular Prudence and Piety as appears from this History and from Ier. 35. 6. coming Heb. found to meet him b To Congratulate with him for the Destruction of that wicked Family and to encourage and advise him to proceed in fulfilling the Will of God Revealed to him and he ‡ Heb. blessed saluted him c Iehu saluted Iehonadab and
the baseness and cowardise of their King but meerly from the Righteous and Dreadful Judgment of God who was now resolved to reckon with them for their filthy Apostacy are they not written in the book of the chronicles of the kings of Israel 9 And Jehoahaz slept with his fathers and they buried him in Samaria and Joash his son reigned in his stead 10 ¶ In the thirty and seventh year of Joash king of Judah o By which compared with v. 1. it may be gathered that Iehoahaz had two or three Years before his death made his Son Iehoash King with him which is very probable because he was perpetually in the state of War and consequently in danger of an untimely death and because he was a Man of valour as is implied here ver 12. and declared 2 Chron 25. began Jehoash the son of Jehoahaz to reign over Israel in Samaria and reigned sixteen years 11 And he did that which was evil in the sight of the LORD he departed not from all the sins of Jeroboam the son of Nabat who made Israel sin but he walked therein 12 And the rest of the acts of Joash and all that he did and his might wherewith he fought against Amaziah king of Judah are they not written in the book of the chronicles of the kings of Israel 13 And Joash slept with his fathers and Jeroboam sat upon his throne and Joash was buried in Samaria with the kings of Israel 14 ¶ Now Elisha was fallen sick of his sickness whereof he died and Joash the king of Israel came down unto him and wept over his face p Noâ—… for any true Love and Respect to him for then he would have followed his counsel in forsaking the Calves and returning to the Lord but for his own and the Kingdoms inestimable loss in him and said O my father my father the chariot of Israel and the horsemen thereof q See 2 King 2. 12. 15 And Elisha said unto him Take bow and arrows And he took unto him bow and arrows 16 And he said to the king of Israel ‡ Heb. Make thine hand to ride Put thine hand upon the bow And he put his hand upon it and Elisha put his hands upon the kings hands 17 And he said Open the window east-ward r Either towards Syria which lay North-East-ward from the Land of Israel or towards the Israelites Land beyond Iordan which lay East-ward from Canaan and which was now possessed by the Syrians Either way this Arrow is shot against the Syrians as a token what God intended to do against them and he opened it Then Elisha said Shoot and he shot And he said The arrow of the LORDS deliverance and the arrow of deliverance from Syria for thou shalt smite the Syrians in Aphek s Not in the City but in the Territory of it where it seems there was a great Battel to be fought between the Israelites and Syrians Of Aphek see 1 Sam. 4. 1. and 29. 1 1 King 20. 30. though it is possible there might be several Cities of that name Or as in Aphek i. e. thou shalt smite them as they were smitten in the City and Territory of Aphek i. e. utterly destroy them See 1 King 20. 26 29 30. the Particle as being oft understood as hath been formerly and frequently proved till thou have consumed them t i. e. The Syrians not all that people but their Armies or at least that which was to be at Aphek where a dreadful Battel was to be fought Or if this be meant of all the Syrian Armies this is to be understood conditionally if he did not hinder it by his unbelief or neglect signified in the following Verses 18 And he said Take the arrows and he took them And he said unto the king of Israel Smite upon the ground u The former sign portended Victory and this was to declare the number of the Victories and he smote thrice and stayed 19 And the man of God was wroth with him and said Thou shouldest have smitten five or six times then hadst thou smitten Syria till thou hadst consumed it whereas now thou shalt smite Syria but thrice x Quest. Wherein was Iehoash his fault or why was the Propher angry with him Ans. The Prophet himself did not yet know how many Victories Iehoash should obtain against the Syrians but God had signified to him that he should learn that by the number of the Kings strokes And he was angry with him not simply because he smote onely thrice but because by his unbelief and Idolatry he provoked God so to over-rule his heart and hand that he should smite but thrice which was a token that God would assist him no further Although his smiting but thrice might proceed either from his unbelief or negligence For by the former sign and the Prophets Comment upon it he might clearly perceive that this also was intended as a sign of his success against the Syrians and therefore he ought to have done it frequently and vehemently 20 ¶ And Elisha died and they buried him y In or near Samaria and the bands of the Moabites invaded the land at the coming in of the year z In the Spring when the Fruits of the Earth grew ripe 21 And it came to pass as they were burying Or were about to bury as that Particle is oft used in the Hebrew Tongue a man that behold they spied a band of men a Coming towards them but at some distance and they cast the man into the sepulchre of Elisha b Not daring to carry the dead Corps further to the place appointed for his burial they made use of the next burying-place where Elisha was buried and there they removed some Stone or opened some Door and hastily flung down their dead Corps there and when the man c i. e. The mans dead Body or the Coffin in which he was put ‡ Heb. went down was let down and touched the bones of Elisha d Which might easily be the Coffin and Linen in which Elisha's Body was put and the Flesh of his Body being now consumed for this was some considerable time after his death he revived and stood up on his feet e Which Miracle God wrought there partly to do honour to that great Prophet and that by this Seal he might confirm his Doctrine and thereby confute the false Doctrine and Worship of the Israelites partly to strengthen the Faith of Ioash and of the Israelites in his promise of their success against the Syrians and partly in the midst of all their Calamities to comfort such Israelites as were Elisha's followers with the hopes of that Eternal life whereof this was a manifest pledge and to awaken the rest of that people to a due care and preparation for it 22 ¶ But Hazael king of Syria oppressed Israel all the days of Jehoahaz 23 And the LORD was gracious unto them and
‡ Heb. 〈◊〉 gathered the money that was found in the house and have delivered it into the hand of them that do the work that have the oversight of the house of the LORD 10 And Shaphan the scribe shewed the king saying Hilkiah the priest hath delivered me a book and Shaphan read it before the king 11 And it came to pass when the king had heard the words of the book of the law i i. e. The dreadful Comminations against them for the sins still reigning among the people Quest. Did Iosiah never see and read a Copy of this Book before this time If he did not how could he do so much towards the Reformation of Religion as he did before If he did why was he not sooner convinced and humbled by it Ans If Iosiah had not yet seen a Copy of this Book which is not impossible yet there was so much of the Law left in the minds and memories of many of the people as might easily persuade and direct him to all that he did till this time or if Iosiah had seen and read it before which seems more probable yet the great Reverence which he justly bare to the Original Book and the strange and remarkable and seasonable finding of it had very much awakened and quickened him to a more serious and diligent reading and attentive consideration of all the passages contained in it than he used before that he rent his clothes 12 And the king commanded Hilkiah the priest and Ahikam the son of Shaphan and Achbor the son of Micaiah and Shaphan the scribe and Asahiah a servant of the kings k Who most constantly waited upon the Kings Person otherwise all of them were the Kings Servants saying 13 Go ye enquire of the LORD l Either what he intends to do with us or what we shall do to him to appease his wrath for me and for the people and for all Judah concerning the words of this book m Whether the Curses here threatned must come upon us without remedy or whether there be hope in Israel concerning the prevention of them that is found for great is the wrath of the LORD that is kindled against us because our fathers have not hearkened unto the words of this book to do according unto all that which is written concerning us 14 So Hilkiah the priest and Ahikam and Achbor and Shaphan and Asahiah went unto Huldah the prophetess n For we read of Women Prophetesses both in the Old and New Testament as Miriam Exod. 15. 20. Deborah Iudg. 4. 4. Hamah 1 Sam. 2. Elizabeth and the Blessed Virgin Luk. 1. and Philip's Daughters Act. 21. 9. Quest. But why did he send to this Woman and not rather to Zephaniah or Ieremiah who were Prophets in Iosiah's days Ans. Either First Because the Kings earnest affection in this business required great haste and she was in Ierusalem which is therefore noted in the following part of the Verse when Ieremiah might at this time be at Anathoth or in some more remote part of the Kingdom and the like may be said of Zephaniah who also might not be a Prophet at this time though he was afterward in the days of Iosiah which is all that is affirmed of him Zeph. 1. 10. Or 2. Because the King or his Courtiers had longer and greater experience of the eminency of her Prophetical Gifts than of Ieremiah's who began not to Prophecy till the thirteenth Year of Iosiah Ier. 1. 2. and being well assured of her Fidelity in delivering the Mind and Counsel of God to those that enquired of her they rightly concluded that it was much more considerable what Message God sent than by whom it was conveyed to them the wife of Shallum the son of Tikvah the son of Harhas keeper of the ‡ 〈◊〉 garâ—… wardrobe now she dwelt in Jerusalem in ‖ 〈◊〉 in the 〈◊〉 part the colledge o Where the Sons of the Prophets or others who devoted themselves to the study of God's Word used to meet and discourse of the things of God and receive the Instructions of their Teachers Others both Ancient and Modern render it in another or the second part to wit of the City i. e. in the Suburbs which also were Fortified and Walled about by Hezekiah 2 Chron. 32. 5. and they communed with her 15 ¶ And she said unto them Thus saith the LORD God of Israel Tell the man that sent you to me 16 Thus saith the LORD Behold I will bring evil upon this place and upon the inhabitants thereof even all the words of the book which the king of Judah hath read 17 Because they have forsaken me and have burnt incense unto other gods that they might provoke me to anger with all the works of their hands p Gods made with hands This she adds to aggravate their folly and contempt of God in preferring such vain and idle things before him therefore my wrath shall be kindled against this place and shall not be quenched 18 But to the king of Judah which sent you to enquire of the LORD thus shall ye say to him Thus saith the LORD God of Israel As touching the words which thou hast heard 19 Because thine heart was tender and thou hast humbled thy self before the LORD when thou heardst what I spake against this place and against the inhabitants thereof that they should become a desolation and a curse and hast rent thy clothes and wept before me I also have heard thee saith the LORD 20 Behold therefore I will gather thee unto thy fathers and thou shalt be gathered into thy grave in peace q i. e. In a time of publick Peace and the Tranquility of thy Kingdom or so as thou shalt not see all the evil which I will bring upon this place as the following words explain it for otherwise he died in Batttel chap. 23. 29. Besides he died in Peace with God and was by death translated to everlasting Peace and thine eyes shall not see all the evil which I will bring upon this place And they brought the king word again CHAP. XXIII AND * 2 Câ—…r 34. 30. the king sent and they gathered unto him all the elders a The chief Governors both of Church and State of Judah and of Jerusalem 2 And the king went up into the house of the LORD and all the men of Judah and all the inhabitants of Jerusalem with him and the priests and the prophets b Either Ieremiah Zephaniah Urijah or the Sons or Disciples of the Prophets and all the people ‡ Heb. from 〈◊〉 even â—…to great both small and great and he read c He caused to be read in their ears all the words of the book of the covenant which was found in the house of the LORD 3 ¶ And the king stood by the pillar d Of which see on chap. 11. 14. and 2 Chron. 34. 31. and made a covenant before the LORD
their Inheritance with that Ios. 13. 15 16. dwelt in * Josh. 13. 15 16. Aroer even unto Nebo and Baalmeon 9 And eastward he p i. e. The Tribe of Reuben inhabited unto the entring in of the wilderness from the river Euphrates q From Iordan and the Wilderness beyond it unto Euphrates Or of the Wilderness which lies towards or reacheth to the River Euphrates namely the great Wilderness of Kedemoth Deut. 2. 26. which was extended far and wide towards Euphrates for that was the Eastern Border of Reubens Possession and not Euphrates to which their Habitation never reached because their cattel were multiplied r Which forced them to enlarge their Habitation as far as they could Eastward towards Euphrates in the land of Gilead 10 And in the days of Saul they made war s The Gadites and Marassites joyning with them in the War v. 18 19. with the Hagarites t The Ishmeelites who dwelt in Arabia the Desert who fell by their hand and they dwelt in their tents u The Israelites took possession of their Lands and Tents or Houses †Heb. upon all the face of the east throughout all the east land of Gilead x Which lay Eastward from the Land of Gilead 11 And the children of Gad who dwelt over against them in the land of * Josh. 13. 11. Bashan unto Salcah were as followeth 12 Joel the chief y The Prince of the Tribe or at least of his Family when they were numbred to wit in the days of Iotham v 17. and Shapham the next and Jaanai and Shaphat in Bashan z i. e. Who dwelt in the City of Bashan Others thus Who abode in Bashan to defend the City and Country when their Brethren went out to War against the Hagarens v. 18. 13 And their brethren of the house of their fathers were Michael and Meshullam and Sheba and Jorai and Jachan and Zia and Heber seven 14 These a These seven last named are the children of Abihail the son of Huri the son of Jaroah the son of Gilead the son of Michael the son of Jeshishai the son of Jahdo the son of Buz 15 Ahi the son of Abdiel the son of Guni chief of the house of their fathers b This Aâ—…i was the Head or Chief of the Houses or Families either 1. of those seven named v. 13 or 2. of Abdiel and Guni 〈◊〉 named and of their Fathers 16 And they c i. e. The Children or Tribe of Gad. dwelt in Gilead d i. e. In part of Giâ—… for the Reubenites and Manassites dwelt in other parts of it Deut. 3. 12 13 16. in Bashan e In the Land of Bashan as it is said v. 11. Qu. How come the Gadites to dwell in Bashan when all Bashan is expresly said to be given to the half Tribe of Manasseh Deut. 3. 13. Ios. 13. 29 30 Ans. All Bashan is put for the greatest Part of it by a Synecdoche very frequent in Scripture and all Authors and so the Gadites might possess a Part of it And thus both Bashan and Gilead are used for Parts of them Ios. 17. 1. where it is said of Machir a Manassite that he had Gilead and Bashan And as it is unquestionably true that Gilead is taken sometimes more largely for all the Land of the Israelites beyond Iordan sometimes more strictly for that part of it which Borders upon Mount Gilead of which see my Notes on Ios. 17. 1. The like may be presumed concerning Bashan and so in its strictest Sence it might be all given to the Manassites and yet in its largest â—…ence might comprehend a Part of the Land belonging to the Gadites and in her †〈…〉 towns f i. e. In some of her Cities and Towns and in all the suburbs g i. e. In its Fields and Pasture-grounds 1 Chron. 27. 29. of * Ch 2â—… 29. Sharon h Not that within Iordan Isa. 35. 2. but another without Iordan upon †〈…〉 their borders i To wit of Gilead and Bashan For Gilead properly so called or the greatest Part of it belonged to the Reubenites and Bashan or the greatest Part of it to the Manassites and so the Gadites whose Habitation was between the Reubenites and Manassites had those Parts of both their Countries which were towards their Borders Or unto their Borders i. e. as far as the Suburbs or Fields of Sharon which were last mentioned were extended 17 All these were reckoned by Genealogies in the days of * 2 Kin. 15. 5. 32. Jotham king of Judah k Who reigning long partly in his Fathers days and partly by himself 2 Kings 15. And being at leasure as to Wars or Troubles thought this a fit Season to examine the state of his People and in the days of * 2 Kin. 14. 16 28. Jeroboam l Either the second of that Name of whom see 2 Kings 13. 13 14. Oâ—… rather the first Ieroboam partly because he is called simply Ieroboam without any Addition which shews that he speaks of the most Famous of the two and partly because this Work of taking an Account of the People doth far better agree to the Times of Ieroboam the First when the Kingdom of â—…srael was first erected and established and broken off from that of Iudah when it was necessary for Ieroboam to know his own Strength and the Numbers of his People than to the Times of Ieroboam the second when the Kingdom of Israel was broken and near to its Ruine King of Israel 18 The sons of Reuben and the Gadite and half the tribe of Manasseh †Heb. sons of valour of valiant men men able to bear buckler and sword and to shoot with bow and skilful in war were four and forty thousand seven hundred and threescore that went out to the war 19 And they made war with the Hagarites with * Gen. 25. 15. Ch. 1. 31. Jetur and Nephish and Nodab m i. e. With the Posterity of Ietur c. who were Ishmeelites appears from Gen. 25. 15. 20 And they were helped against them n To wit By God v. 22. who gave them extraordinary Courage and Success and the Hagarites were delivered into their hand and all that were with them o Their Friends and Allies in this War for they cried to God in the battel and he was intreated of them because they pâ—…t their trust in him 21 And they †Heb. led captive took away their cattel of their camels fifty thousand p For Camels were very numerous in Arabia being used in War and for Burdens c. and being very patient of thirst and therefore most fit for those hot and dry Countries and of sheep two hundred and fifty thousand and of asses two thousand and of †Heb. soulâ—… of men as Num. 31. 35. men an hundred thousand q Whom they took
shall the children of wickedness b Such as are devoted and wholly given up to Wickedness elsewhere called Children of Bâ—…lial wast them any more as at the beginning 10 And 〈◊〉 〈◊〉 since the time that I commanded judges to be over my people Israel moreover I will subdue all thine enemies Furthermore I tell thee that the LORD will build thee an house 11 And it shall come to pass when thy days be expired that thou must go to be with thy fathers that I will raise up thy seed after thee which shall be of thy sons and I will establish his kingdom 12 He shall build me an house and I will establish his throne for ever 13 * 〈◊〉 〈◊〉 I will be his father and he shall be my son and I will not take my mercy away from him as I took it from him that was before thee 14 But I will settle him in mine house c In my Dwelling-place either 1. in Ierusalem the place where God had put his Name for ever 2 King 21. 4 7. 2 Chron. 6. 5 6. Compare 1 King 11. 36. 15. 4. Or 2. In the Temple which is more properly and constantly called Gods House and so this Expression agrees but very imperfectly with Solomon or his Successors who might be said to be settled in Gods House because they were settled near it and in some sort set over it because they were to take care that the Prieâ—…ts and others should perform their Offices and Gods Service in it but strictly and properly agrees onely to Christ to whom alone that Promise also of an Everlasting Establishment in this Kingdom belongs as was noted on 2 Sam. 7. And this Expression seems to be most emphatically added to signifie that that person in whom all those Promises should be fully and perfectly accomplished to wit the Messias should be settled not onely in the Kings Throne as others of Davids Successors were but also in Gods House or Temple and consequently that he should be a Priest as well as a King which Mystery was more clearly revealed to David Psal. 110. 1 2 4. and may be intimated though obscurely as was fit and usual in that State of the Church in these words and in my Kingdom d Either 1. In the Kingdom of Israel which God calls his Kingdom because he was in a special manner their King and Governour having raised them up and formed them into a Kingdom and given them that Protection and Assistance which Kings owe to their Kingdoms and because he expected and required from them what Kings do from their people that they should be wholly governed by his Laws and devoted to his Service Or 2. In Gods Kingdom in a more large and general Sence And this as well as the former Phrase may seem singularly to belong to the Messiah who was not onely to be the King of Israel but also of all Nations as was foretold even in the Old Testament as Psal. 2. 6 7 8 9 10 11 12. 22. 27 28. 72. 11. Isa. 2. 4. Hagg. 2 7. And so this may be an Intimation of that great Mystery which is more fully revealed in the New Testament to wit that Christ is the Head or King or Governour of all Gods Church consisting of Jews and Gentiles and of all Nations and indeed of all Creatures the Angels not excepted all which is Gods Kingdom and by him given to his Son our Blessed Lord Christ. And for the signification of these great things there is so great and remarkable an alteration of the Phrase here from what it is in 2. Sam. 7. where speaking to David he constantly calls it his i. e. Davids Kingdom and his House v. 12 13 16 19 25 27. for which he here saith my House and my Kingdom which also he distinguisheth from his Throne which is mentioned in the next Clause of this Verse and in v. 11 12. But these things I submit to the Judicious Reader for ever and his throne shall be established for evermore 15 According to all these words and according to all this vision so did Nathan speak unto David 16 And David the king came and sat e Which may note either his Gesture or his Continuance there till he had finished this following Prayer before the LORD and said Who am I O LORD God and what is mine house that thou hast brought me hitherto 17 And yet this was a small thing in thine eyes O God for thou hast also spoken of thy servants house for a great while to come and hast regarded mâ—… according to the estate or a man of high degree O LORD God f i. e. Thou hast treated me as if I had been born the Son 〈◊〉 Great Monarch and not a poor Shepheard as indeed I was 〈◊〉 Lord God Oth. Thus Thou hast regarded or 〈◊〉 〈◊〉 Type or Figure or according to the Rank or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Man or Man of high Degree who is also 〈◊〉 〈◊〉 God i. e. 〈◊〉 〈◊〉 Messiah who is God-man i. e. Thou hast given to me and my House an Everlasting Kingdom which is the peculiar Priviledge of that Great Person the Messiah Dan. 2. 44. 7. 13 14. 18 What can David †Heb. 〈◊〉 speak more to thee for the honour of thy servant for thou knowest thy servant 19 O LORD for thy servants sake g In 2 Sam. 7. 21. it is for thy words 〈◊〉 i. e. for the sake of thy Word and Promise made to thy Servant as that Phrase for Davids sake is oft thus understood for Gods Covenants sake made with David and according to thine own heart hast thou done all this greatness in making known all these †Heb. greatnesses great things 20 O LORD there is none like thee neither is there â—…ny God besides thee according to all that we have heard with our ears 21 And what one nation in the earth is like thy people Israel whom God went to redeem to be his own people to make thee a name of †Heb. greatnesses and terrible 〈◊〉 greatness and terribleness by driving out nations from before thy people whom thou hast redeemed out of Egypt 22 For thy people Israel didst thou make thine own people for ever and thou LORD becamest their God 23 Therefore now LORD let the thing that thou hast spoken concerning thy servant and concerning his house be established for ever and do as thou hast said 24 Let it even be established that thy name may be magnified for ever saying The LORD of hosts is the God of Israel even a God to Israel h Or The Lord of Hosts the God of Israel is a God to Israel i. e. He is really to his People that which he hath stiled himself their God having taken such Care of them and shewed such Mercy and Truth to them as did fully answer that Title and let the house of David thy servant be established before thee 25 For thou O my
Worship of God and in Obedience to their King chief fathers whom king David made rulers over the Reubenite the Gadite and the half-tribe of Manasseh for every matter pertaining to God and †Heb. 〈◊〉 2 Chr. 1â—… 〈◊〉 affairs of the king CHAP. XXVII 1 NOw the children of Israel after their number to wit the chief fathers and captains of thousands and hundreds and their officers a The standing Force or Militia of Israel as it was settled under their several Officers as it here follows that served the king in any matter of the courses b i. e. In all the business wherein the King had occasion for these Persons who were to attend upon him or his Commands by Courses or by Turns Or according to all the order or state of the Divisions or about the Companies or Courses into which they were distributed which came in and went out c i. e. Executed their Office which is commonly signified by this Phrase as Numb 27. 17. and elsewhere month by month d Who were to be Armed and Mustered and to wait upon the King either at Jerusalem on in other places as the King should see fit By this Order near 300000 of his People were instructed and exercised in the use of the Arms and fitted for the Defence of their King and Kingdom when it should be needful and in the mean time sufficient Provision was made against any sudden Tumults or Irruptions of Enemies And this monthly Course was contrived that the Burden of it might be easie and equally distributed 〈◊〉 the People throughout all the months of the year of every course were twenty and four thousand 2 Over the first course for the first month was Jashobeam e Of whom see 2 Sam. 23. 8. and 1 Chron. 11. 11. the son of Zabdiel and in his course were twenty and four thousand 3 Of the children of Perez f Or of Pharez of the Posterity of Iudah Gen. 46. 12. This seems to be understood of Iashobeam and to be mentioned as a reason why he was the Chief c. and the verse may be rendred thus He was which is easily understood out of the foregoing words of the children of Perez and consequently of the Tribe of Iudah to which the Pre-eminence belonged and of which Iudah was and he was or therefore he was the Chief to wit in Dignity and Precedency though not in Power and Authority for these captains were equal in Power and Ioah was their General of all the Captains of Host whose several Names here follow and was for the first month Therefore he was first in Order and was Captain for the first month was the chief of all the captains of the host for the first month 4 And over the course of the second month was ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23. 9. Dodai an Ahohite and of his course was Mikloth also the ruler g Who was either 1. the Captain of this Course after the death of this Dodai as Zebadiah was after Asahel v. 7. But the differing Phrase there and here sufficiently intimates that the same thing is not meant in both Places Or 2. his Lieutenant or Deputy in case of his necessary Absence But why should such an one be named here and not in the rest of the Courses Or rather 3. one of the Officers of his Course who seems here particularly to be named as a person then of great Note and Eminency in his course likewise were twenty and four thousand 5 The third captain of the host for the third month was Benajah the son of Jehojada a ‖ 〈◊〉 principal 〈◊〉 chief priest h Or the chief Priest Or rather a chief Prince as this Hebrew Word is oft used as Gen. 41. 45. 47. 22. 2 Sam. 8. 18. 20. 26. 1 King 4. 5. 2 King 10. 11. and elsewhere Probably he was not onely a Captain of this Course but a great Officer in the Court and State For although the Priests might take up Arms in some special Cases yet it is not likely that such were constant Officers in the Kings Army especially seeing the rest of the Captains here named were of other Tribes Besides neither Benajah nor Jehojadah was High-Priest at that time but Zadok or Abiathar and before them Abimelech in whom the Priesthood had been for a long time together even in the days of Samuel and Sâ—…ul and David and Solomon and in his course were twenty and four thousand 6 This is that Benajah who was * 〈◊〉 23. 20 â—…3 〈◊〉 12. 22. mighty among the thirty and above the thirty and in his course was Ammizabad his son i Who seems to have been his Fathers Lieutenant because his Father was Captain of the Kings Guards 2 Sam. 8. 18. and therefore needed a Deputy in the one or in the other place 7 The fourth captain for the fourth month was * 〈◊〉 23. 24. 〈◊〉 26. Asahel the brother of Joab k By which it seems the Foundation of this Project was laid whilst David was in Hebron during which time Asahel was slain and Davids Forces were then divided into 24 Courses under 24 Chief Commanders whereof Asahel was one onely it is probable that the number of their Forces was much less than that which is here mentioned But when David was fully settled in his whole Kingdom the design was perfected and the numbers of their Souldiers increased to this Number and Zebadiah his son after him l i. e. After his death of which see 2 Sam. 2. 23. and in his m Not Asahels for in his time they were not so numerous but Zebadiahs his Son course were twenty and four thousand 8 The fifth captain for the fifth month was Shamhuth n Supposed to be the same called 〈◊〉 2 Sam. 23. 11. and Shaâ—…moth 1 Chron. 11. 27. the 〈◊〉 and in his course were twenty and four thousand 9 The sixth Captain for the sixth month was * Ch. 11. 28 Ira the son of Ikkesh the Tekoite and in his course were twenty and four thousand 10 The seventh captain for the seventh month was Helez the Pelonite o So called also 1 Chron. 11. 27. and the Paltite 2 Sam. 23. 26. of the children of Ephraim and in his course were twenty and four thousand 11 The eighth captain for the eighth month was * 2 Sam. 21. 18. Sibbecai the Hushathite of the Zarhites p Of the Family of the Zarhites and in his course were twenty and four thousand 12 The ninth captain for the ninth month was Abiezer the Anetothite of the Benjamites and in his course were twenty and four thousand 13 The tenth captain for the tenth month was Maharai the Netophathite of the Zarhites and in his course were twenty and four thousand 14 The eleventh captain for the eleventh month was Benajah the Pirathonite of the children of Ephraim and in his course were twenty and four thousand 15 The twelfth
captain for the twelfth month was ‖ Or Heled Ch. 11. 30. Heldai the Netophathite of Othniel and in his course were twenty and four thousand 16 Furthermore over the children of Israel q i. e. These were the Princes of the Tribes as they are called below v. 22. who were the most ancient and constant Rulers of the Tribes at all times whether of War or Peace who seem to have had a Superiour Power to these 24 Captains and therefore are named before them ch 28. 1. being probably the Kings Chief Counsellours and Assistants in the great Affairs of his Kingdom the ruler of the Reubenites was Eliezer the son of Zichri of the Simeonites Shephatiah the son of Maacha 17 Of the Levites * Ch. 26. 30. Hashabiah the son of Kemuel †Heb. Aaron of the Aaronites Zadok 18 Of Judah Elihu r Called also Eliaâ—… 1 Sam. 16. 6. one of the brethren of David of Issachar Omri the son of Michael 19 Of Zebulun Ishmajah the son of Obadiah of Naphtali Jerimoth the son of Azriel 20 Of the children of Ephraim Hashea the son of Azaziah of the half-tribe of Manasseh Joel the son of Pedajah 21 Of the half tribe of Manasseh in Gilead Iddo the son of Zechariah of Benjamin Jaâ—…siel the son of Abner 22 Of Dan Azareel the son of Jeroham These were the princes of the Tribes s Of the most of the Tribes not of all for Gâ—…d is omitted probably because that Tribe was joyned with tho Reubenites under one Prince and Asher for some such reason or for some other Causes now unknown and not worth our Enquiry of Israel 23 But David took not the number of them from twenty years old and under t The meaning is David when he desired to number the people he designed to number onely those who were from twâ—…nty years old and upward or which is the same thing thosâ—… that drew sword 1 Chron. 21. 5. and not those who were from 20 years old and under because * Gen. 15. 5. the LORD had said he would increase Israel like to the stars of the heavens u And therefore to number them all both above and under twenty years old had been both an infinite trouble and a tempting of God or a questioning of the Truth of his Promises And possibly this Circumstance might in part deceive or quiet Davidâ—… Conscience that his desire of knowing the number of his People did not proceed from distrust of Gods Promise or Providence but from a prudent Care to know the true State and Strength of his Kingdom 24 Joab the son of Zerujah began to number x To wit All from 20 years old and upward as David commanded him but he finished not y For Levi and Benjamin he counted not 1 Chron. 21. 6. because * 2 Sam. 24. 15. Ch. 21. â—… there fell wrath for it against Israel z Whilst he was doing the Work which was one reason which made him to cease Heb. And there fell c. Though David numbred them with Caution and Limitation as was noted before yet this did not hinder Gods Wrath from falling upon Israel for this Sin neither †Heb. asâ—…ended was the number put in the account of the chronicles of king David a The sence is either 1. That the full number was not registred because Levi and Benjamin were not counted by Joab Or rather 2. That David being sensible of and smarting for his Sin would not have the number brought in by Joab to him put into the publick Register though God would have it recorded in Scripture for the instruction of succeeding Ages For he speaks not here of the Account given in to the King which was done and was Joabs Act but of the putting of the Account into the publick Records which was not done and which could not be done but by Davids Command or Permission 25 And over the kings treasures b Of Gold or Silver or other things of great price which for greater security were kept in Jerusalem and in the Kings Palace and thither the Tribute-money also was sent and committed to his Care was Azmaveth the son of Adiel and over the storehouses c Of the Fruits of the Earth or that share of them which belonged to the King which were laid up in the Fields or Cities or Villages or Castles as there was conveniency and occasion in the fields in the cities and in the villages and in the castles was Jehonathan the son of Uzziah 26 And over them that did the work of the field d Over the Kings Husbandry for tillage of the ground was Ezri the son of Chelub 27 And over the vineyards e i. e. Over the Workmen and Labourers in the Vineyards as the next Officer is over the Fruit of the Vineyards In like manner one man was over the Labourers in the Fields v. 26. and another over the Fruits of the Fields put into Stores after the manner v 25. was Shimei the Ramathite †Heb. over that which was of the Vineyards over the increase of the vineyards for the wine-cellars was Zabdi the Shiphmite 28 And over the olive-trees and the sycamore-trees that were in the low plains was Baal-hanan the Gederite and over the cellars of oil was Joash 29 And over the herds that fed in Sharon f A place Famous for its Fruitfulness See Isa. 33. 9. 35. 2. was Shitrai the Sharonite and over the herds that were in the valleys was Shaphat the son of Adlai 30 Over the camels also was Obil the Ishmeelite g So called either because he was born of that People or had lived among them or from some notable Exploit which he did against them and over the asses was Jehdeja the Meronothite 31 And over the flocks was Jaziz the Hagerite All these were the rulers of the substance which was king Davids 32 Also Jonathan Davids uncle was a counseller a wise man and a ‖ Or Secretary scribe h Either one learned in the Laws of God which were also the Laws of the Land by which all their Counsels were to be ruled Or the Kings Secretary and Jehiel the ‖ Or Hachmoniâ—…e son of Hachmoni was with the kings sons i As their Tutor or Governour 33 And * 2 Sam â—…5 12. Ahithophel was the kings counseller k The Person whose Counsel in matters of State the King most prized and followed and * 2 Sam 〈◊〉 Hushai the Archite was the kings companion l Or his Friend as he is called a Sam. 15. 37. The Person whom he most trusted with all his Secrets and whose Conversation was most pleasant and acceptable to him 34 And after Ahithophel m i. e. After his death these were his Chief Counsellers was Jâ—…hojada the son of Benajah and Abiathar and the general of the kings army was * Ch. 11 â—… Joab CHAP.
of Abishua the son of Phinehas the son of Eleazar the son of Aaron the chief priest 6 This Ezra went up from Babylon c With the Kings consent and Commission and he was a ready scribe d i. e. A learned and expert Doctor for in that sense the word Scribe is oft used as Ier. 8. 8. Mat. 7. 29. 17. 10. 23. 2 13. Mark 12. 28. compare with Mat. 22. 35 36. in the law of Moses which the LORD God of Israel had given and the King granted him all his request according to the hand of the LORD his God upon him e i. e. By the Grace and Favour of God so disposing the heart of the King 7 And there went up some of the children of Israel and of the priests and the Levites and the singers and the porters and * Ch. 2. 43. the Nethinims unto Jerusalem f This is here related in the general but how he procured this is particularly related hereafter in the seventh year of Artaxerxes the king 8 And he came to Jerusalem in the fifth month which was in the seventh year of the king 9 For upon the first day of the first month †Heb. was the foundation of the going up began he to go up from Babylon and on the first day of the fifth month came he to Jerusalem according to the good hand of his God upon him 10 For Ezra had prepared his heart g Or directed c. i. e. He had set his mind and affections upon it and made it his chief design and business to seek h i. e. To search and find out the true sense and meaning of it and thence to learn what sins or errours were to be reformed and what duties were to be performed the law of the LORD and to do it and to teach in Israel i The order of things in this verse is very observable first he endeavours to understand Gods Law and Word and that not for curiosity oâ—… ostentation but in order to practice next he conscientiously practiseth what he did understand which made his Doctrine much more effectual and then he earnestly desires and labours to instruct and edifie others that they also might know and do it statutes and judgments 11 Now this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest the scribe even a scribe of the words of the commandments k The Phrase seems emphatical noting that he explained both the words and the things For the Jews in the Land of their Captivity had in a great measure lost both their Language and the Knowledge of Gods Commands and therefore Ezra and his Companions instruct them in both of which see more on Nehem. 8. 8. of the LORD and of his statutes to Israel 12 Artaxerxes king of kings ‖ Or to Ezra the priest a perfect scribe of the law of the God of 〈◊〉 peace c. unto Ezra the priest a scribe of the law of the God of heaven perfect peace and at such a time 13 I make a decree that all they of the people of Israel and of his priests and Levites in my realm which are minded of their own free will to go up to Jerusalem go with thee 14 Forasmuch as thou art sent †Chal. from before the king of the king and of his * Esth. 1. 14. seven counsellors l His chief Nobles and Officers of State of whom see also Esth. 1. 10 14. to enquire concerning Judah and Jerusalem according to the law of thy God m i. e. To make enquiry into all abuses and deviations from your Law and to redress them which is in thine hand n Which is now and always in thy hand being the matter of thy daily study and exercise which thou now carriest along with thee the Interpretation whereof belongeth unto thee 15 And to carry the silver and the gold which the king and his counsellors have freely offered unto the God of Israel whose habitation is in Jerusalem 16 * Ch. 8. 25. And all the silver and gold that thou canst find o i. e. Procure as that word is used Gen. 6. 8. 26. 12. Psal. 84. 3. 119. 162. Prov. 1. 13. 2. 5. 3. 13. Whatsoever thou canst get of my Subjects by way of free gift in all the province of Babylon with the free-will-offering of the people p To wit of Israel and of the priests offering willingly for the house of their God which is in Jerusalem 17 That thou maist buy speedily with this money bullocks rams lambs with their meat-offerings and their drink offerings and offer them upon the altar of the house of your God which is in Jerusalem 18 And whatsoever shall seem good to thee and to thy brethren to do with the rest of the silver and gold that do after the will of your God 19 The vessels also that are given thee for the service of the house of thy God those deliver thou before the God of Jerusalem 20 And whatsoever more shall be needful for the house of thy God q Towards the Reparation or adorning or compleating of it See the notes on ch 6. 14. which thou shalt have occasion to bestow bestow it out of the kings treasure house 21 And I even I Artaxerxes the king do make a decree to all the treasurers which are beyond the river that whatsoever Ezra the priest the scribe of the law of the God of heaven shall require of you it be done speedily 22 Unto an hundred talents of silver and to an hundred measures of wheat and to an hundred baths †Chal. cors of wine and to an hundred baths of oil and salt without prescribing how much r Because it was but of mean price and of very common and necessary use in all their Sacrifices Lev. 2. 13. Mark 9. 49. 23 †Heb. whatsoever is of the decree Whatsoever is commanded by the God of heaven let it be diligently done for the house of the God of heaven for why should there be wrath against the realm of the king and his sons s For the omission of any part of his Worship occasioned by my neglect This danger and duty he discerned partly by natural light and principally by the Information of Ezra ch 8. 22. who had the Kings Ear and Heart 24 Also we certifie unto you that touching any of the priests and Levites singers porters Nethinims or ministers of this house of God it shall not be lawful to impose toll tribute or custom upon them 25 And thou Ezra after the wisdom of thy God that is in thine hand t i. e. Which God hath put into thy Heart and which appears in the works of thy hand Wisdom is sometimes ascribed to the Hands as Psal. 78. 72. See my Latin Synopsis on Gen. 48. 14. Or by the Wisdom of God he means the Law of God
pollute them or the Priesthood and of the Levites 30 Thus cleansed I them from all strangers and * Ch. 12. 1. appointed the wards of the priests and the Levites every one in his business 31 And for the * Ch. 10. 34. wood-offerings at times appointed and for the first-fruits x And particularly I took care for these things because they had been lately neglected Remember me O my God for good ESTHER THis Book was constantly received for a part of the Canon of the Scripture by the People of the Iews whose authority herein is the more considerable because to them were committed the Oracles of God Rom. 3. 2. to keep them safely and transmit them carefully to Posterity And it is a very strong presumption that they were true to their trust that our blessed Lord and his holy Apostles who taxed the Iews with many faults both greater and less never charged them with unfaithfulness herein which if the Iews had been guilty they would certainly have done and by their Office were obliged to do it for the Instruction and Caution of the Christian Church whose Faith was built no less upon the Writings of the Prophets than upon the Doctrine of the Apostles The Pen-man of it is both by Iewish and Christian Interpreters ancient and modern thought to be Mordecai who was both an holy man of God and a principal Actor in this History And therefore who so fit and proper for it as himself CHAP. I. 1 NOw it came to pass in the days of Ahasuerus a Qu. Who was this King Ans. It is confessed and manifest that this was one of the Kings of Persia But which of them it was is not yet agreed nor is it of any necessity for us now to know But it is sufficiently evident that this was either 1. Darius Hystaspis as divers both Jewish and Christian Writers affirm for his Kingdom was thus vast and he subdued India as Herodotus reports and one of his Wives was called Atossa which differs little from Hadassah which is Esthers other name Esth. 2. 7. Or 2. Xerxes whose Wife as Herodotus notes was called Amestris which is not much differing from Esther by whom all these things were transacted whilst he was potent and prosperous before his unhappy expedition against the Grecians Or 3. Artaxerxes Longimanus to whom the characters of Ahasuerus represented in this Book do not disagree And whereas it is objected that by this account Mordecai must be a man of about 140 Years and consequently Esther who is called his Uncles daughter ch 2. 7. must be too old to make a Wife for the King as for Mordecai it may be granted there being divers instances of persons of greater Age than that in sacred and prophane Historians and for Esther it may be said that she was his Uncles Grand-Daughter nothing being more frequent than for the names of sons or daughters to be given to more remote posterity this is Ahasuerus which reigned from India even unto Ethiopia over an hundred and seven and twenty provinces b So seven new Provinces were added to those 120 mentioned Dan. 6. 1. 2 That in those days when the king Ahasuerus sate on the Throne of his kingdom c i. e. Either was lately advanced to it or rather was settled in the peaceable possession of it which was in Shushan the ‖ Or chief city palace d Or the castle or the chief or royal city as both Jewish and Christian Interpreters render it Shushan might be the proper name of the Palace which thence was given to the whole City Here the Kings of Persia used to keep their Courts chiefly in Winter as ordinarily they were in Ecbatana in Summer 3 In the third year of his reign he made a feast unto all his Princes and his servants the power e i. e. The mighty men the chief Officers of State and Commanders of all his Forces whom by this splendid entertainment he endeavoured to oblige and assure to himself of Persia and Media the nobles and princes of the provinces being before him 4 When he shewed the riches of his glorious Kingdom and the honour of his excellent majesty many days even an hundred and fourscore days f Making every day a magnificent Feast either for all his Princes or for some of them who might come to the Feast successively as the King ordered them to do The Persian Feasts are much celebrated in Authors for their length and Luxury 5 And when these days were expired the king made a feast unto all the people that were †Heb. found present g Both such as constantly resided there and such as were come thither upon their occasions of whatsoever condition or quality in Shushan the palace both unto great and small seven days in the court of the garden h The Persian Gardens were exceeding large and pleasant of the kings palace 6 Where were white green and ‖ Or 〈◊〉 blue hangings fastened with cords of fine linnen and purple to silver rings and pillars of marble the beds i For in those Eastern Countries and ancient times they did not sit at Tables as we do but rested or leaned upon Beds of which we have many testimonies both in Scripture as Esth. 7. 8. Amos 2. 8. 6. 4. Ioh. 13. 23. and in all other Authors were of gold and silver upon a pavement ‖ Or of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 of red and blue and white and black marble 7 And they gave them drink in vessels of gold the vessels being divers one from another and †â—…eb 〈◊〉 〈◊〉 〈◊〉 royal wine in abundance †Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 king according to the state of the king 8 And the drinking was according to the law none did compel k i. e. According to this Law which the King had now made that none should compel another to drink more than he pleased which the Persians and other loose and heathenish Nations used to do though that practice was connemned by the wise and sober Heathens and among others by this great Prince Or no man did compel another to drink according to the Law i. e. as by the Laws or Orders of the Persians prescribed and used in their Feasts they might have done if not restrained by this Law for so the king had appointed to all the officers of his house that they should do according to every mans pleasure 9 Also Vashti the queen made a feast for the women l Whilest the King entertained the men For this was the common custom of the Persians that Men and Women did not feast together but in several places in the royal house which belonged to king Ahasuerus 10 On the seventh day when the heart of the king was merry with wine he commanded Mehuman Biztha Harbona Bigtha and Abagtha Zethar and Carcas the seven ‖ Or 〈◊〉 chamberlains m Or
young virgins unto Shushan the palace to the house of the women †Heb. unto the hand unto the custody of ‖ Or Hegai v. 8. Hege the kings chamberlain keeper of the women c Either 1 Of the Virgins who are oft called Women as here v. 11 12. and elsewhere So it is a Synecdoche Or 2. Of all the Women both Virgins and Concubines only the Virgins he himself took care of as requiring more care and caution and the Concubines he committed to Shaashgaz ver 14. his Deputy and let their things for purification d i. e. To cleanse them from all impurities and indecencies to anoint and perfume and adorn and every way prepare them for the Kings presence and service for the legal purifications of the Jews he never regarded be given them 4 And let the maiden which pleaseth the king be queen instead of Vashti And the thing pleased the king and he did so 5 Now in Shushan the palace there was a certain Jew whose name was Mordecai the son of Jair the son of Shimei the son of Kish a Benjamite 6 * 2 Kin. 24. 15. 2 Chr. 36. 10 Jer. 24. 1. Who e This may be referred either 1. To Kish Mordecai's Grand-Father last mentioned or 2. To Mordecai who was then carried away either 1. In the Loins of his Parents in which sense Levi is said to be tithed in Abraham Heb. 7. and as those persons named Ezra 2. are said to have been carried away by Nebuchadnezzar Ezra 2. 1. which is not true of the most of them in their own persons but only as in their Fathers Loins Or 2. In his own person and then indeed he was a man of more than ordinary years But of that see the notes on ch 1. 1. had been carried away from Jerusalem with the captivity which had been carried away with Jeconiah king of Judah whom Nebuchadnezzar the king of Babylon had carried away 7 And he †Heb. nourished brought up Hadassah that is Esther f Hadassah was her Hebrew name before her marriage and she was called Esther by the King after it his uncles daughter for she had neither father nor mother and the maid was †Heb. fair of form and good of countinance fair and beautiful whom Mordecai when her father and mother were dead took for his own daughter 8 So it came to pass when the kings commandment and his decree was heard and when many maidens were gathered together unto Shushan the palace to the custody of Hegai that Esther was brought g Or taken and that by force as that word oft signifies So great was the power and Tyranny of the Persian Kings that they could and did take what persons they liked to their own use also unto the kings house to the custody of Hegai keeper of the women 9 And the maiden pleased him h Partly because she was very beautiful and therefore he supposed she would be very acceptable to the King which would be his advantage and partly by the Divine Power which moveth the hearts of men which way he pleaseth and she obtained kindness of him and he speedily gave her her things for purification with †Heb. her portions such things as belonged to her and seven maidens which were meet to be given her out of the kings house and †Heb. he changed her he preferred her and her maids unto the best place of the house of the women 10 Esther had not shewed her people nor her kindred for Mordecai had charged her that she should not shew it i Lest the knowledge hereof should either make her contemptible or odious or bring some inconvenience to the whole nation as things might happen But there was also an hand of God in causing this to be concealed for the better accomplishment of that which he designed though Mordecai was ignorant of it 11 And Mordecai walked every day before the court of the womens house †Heb. to know the peace to know how Esther did and what should become of her 12 Now when every maids turn was come to go in to king Ahasuerus after that she had been twelve months according to the manner of the women k Who were kept so long partly for their better purification as it here follows partly out of state as that which became so great a King partly that being so long in safe custody the King might be sure that the Child begotten upon any of them was his own for so were the days of their purifications accomplished to wit six months with oil of myrrhe l Which is useful both for making the skin exactly clean and smooth and solid and for giving strength and vigour to the body and six months with sweet odours m Which was the more necessary because the bodies of men and women in those hot Countries did of themselves yield very ill scents if not corrected and qualified by art and with other things for the purifying of the women 13 Then thus n Thus purified and prepared and thus as it follows came every maiden unto the king whatsoever she desired o For ornament or by way of attendance was given her to go with her out of the house of the women unto the kings house 14 In the evening she went and on the morrow she returned into the second house of the women to the custody of Shaashgaz the kings chamberlain which kept the concubines p Whereof Darius Nothus is reckoned to have had 360. she came in unto the king no more except the king delighted in her and that she were called by name 15 Now when the turn of Esther the daughter of Abihail the uncle of Mordecai who had taken her for his daughter was come to go in unto the king she required nothing q To shew that she was not desirous to please the King and that she was brought to the King without and against her own inclination and choice but what Hegai the kings chamberlain the keeper of the women appointed and Esther obtained favour in the sight of all them that looked upon her r i. e. Was admired by them for her beauty 16 So Esther was taken unto king Ahasuerus into his house royal s And into his bed as is implied To which it is not strange if she though a vertuous person did in those circumstances yield considering the infirmity of humane nature and of that sex and the state of those times when plurality of Wives were permitted and Concubines were owned as Wives and these Virgins were by this action made his Wives or Concubines Besides it is not known to us whether Mordecai and Esther had not direction or a dispensation from God in this matter it being certain that God can dispense with his own positive laws in the tenth month which is the month Tebeth in the seventh year of his reign 17 And the king loved
Esther above all the women and she obtained grace and ‖ Or kindness favour †Heb. before him in his sight more than all the virgins so that he set the royal crown upon her head and made her queen instead of Vashti 18 Then the king made a great feast unto all his princes and his servants even Esthers feast and he made a †Heb. rest release to the provinces t i. e. He took off a good part of those heavy taxes which the Persian Kings laid upon their people and gave gifts according to the state of the king 19 And when the virgins were gathered together the second time u Either 1. When Esther with others were brought to the Kings house as it was decreed above v. 2 3. which is called the second time because they had taken this course once before when Vashti was chosen Queen But there is no mention of any such former use and by the manner of proposing it seems to have been a new project Or 2. Since Esther was declared Queen for though that point was determined the the Kings lust was not yet satisfied and therefore being pleased with the for mer experiment he desired another collection of Virgins whom he might make his Concubines And this seems best to agree with the following words For it is not probable that Mordecai sate at the kings gate till Esther was Queen for till then he only walked before the court of the womens house as is expressed v. 11. then Mordecai sat in the kings gate x Either 1. Voluntarily to learn the pregress of afairs Or rather 2. By office as one of the Kings guard or Ministers being advanced to this place by Esthers favour though without any discovery of her relation to him 20 Esther had not yet shewed her kindred nor her people as Mordecai had charged her for Esther did the commandment of Mordecai like as when she was brought up with him 21 * See 〈◊〉 â—… 1. In those days while Mordecai sat in the kings gate two of the kings chamberlains ‖ Or 〈◊〉 ch â—… â—… Bigthan and Teresh of those which kept the †door y Either 1. Of the Kings Chamber Or 2. Of his Court and so they â—…ate in the gate as Mordecai did who by that means contracting some familiar acquaintance with them might make some discovery of their minds and design were wroth and sought * 〈◊〉 〈◊〉 to lay hand z i. e. Violent hand to kill him as this phrase is used ch 3. 6. and elsewhere on the king Ahasuerus 22 And the thing was known to Mordecai who told it unto Esther the queen and Esther certified the king thereof in Mordecai's name 23 And when inquisition was made of the matter it was found out therefore they were both hanged on a tree and it was written in the book of the chronicles before the king ‖ This may be referred either 1. To the writing to note that this was written in the Kings presence by Scribes who were continually present with the King to write all remarkable passages happening in the Court from time to time Or 2. To the book which was laid up before the King that he might more easily and frequently peruse it for his own delight or direction CHAP. III. AFter these things did king Ahasuerus promote Haman the son of Hammedatha the * See Est. 3 10. Agagite a i. e. An Amalekite of the royal seed of that nation whose Kings were commonly and successively called Agag as hath been observed before It is true he is called a Macedoniaâ—… in the Apocryphal additions to this book and so he might be by his birth or habitation in that place though by his original he was of another people and advanced him and set his seat above all the princes that were with him b Gave him the first place and seat which was next to the King Compare 2 Kings 25. 28. 2 And all the kings servants that were in the kings †Gr 〈◊〉 gate bowed and reverenced Haman for the king had so commanded concerning him but Mordecai * See Eâ—…â—… 19. bowed not nor did him reverence c The reason of which obstinate refusal was either 1. The quality of the person that he was not only an infamously wicked man and an heathen but of that nation which God had obliged the Israelites to abhor and oppose from generation to generation and therefore he durst not shew outward respect to a man whom he did and ought inwardly to contemn Or rather 2. The nature of the thing for the worship required was not only civil but divine which as the Kings of Persia did undoubtedly arrogate to themselves and expect and receive from their subjects and others who came into their presence as is affirmed by divers authors so they did sometimes impart this honour to some of their chief favourites that they should be adored in like manner And that it was so here seems more than probable because it was wholly superfluous and almost ridiculous to give an express and particular command to all the Kings Servants that were in the Kings Gate as here it was to pay a civil respect to so great a Prince which of course they used and were ever obliged to do and therefore a divine honour must be here intended And that a Jew should deny this honour or the outward expressions of it to such a person is not strange seeing the wise and sober Graecians did positively refuse to give this honour to the Kings of Persia themselves even when they were to make their addresses to them and one Timocrates was put to death by the Athenians for worshipping Darius in that manner 3 Then the kings servants which were in the kings gate said unto Mordecai why transgressest thou the kings commandment 4 Now it came to pass when they spake daily unto him and he hearkened not unto them that they told Haman to see whether Mordecai his matters would stand d i. e. Whether he would persist in his refusal and what the event of it would be for he had told them that he was a Jew e And therefore did not deny this reverence to Human out of pride or any personal grudge against him much less out of a rebellious mind and contempt of the Kings Authority and Command but meerly out of conscience because he was a Iew who was obliged to give this honour to none but to God only 5 And when Haman saw that Mordecai bowed not nor did him reverence then was Haman full of wrath 6 And he thought scorn f He thought that particular vengeance was unsuitable to his quality and to the greatness of the injury to lay hands on Mordecai alone for they had shewed him the people of Mordecai wherefore Haman sought to destroy all the Jews g Which he attempted partly from that implacable hatred which as an Amalekite he had
the pity of others to do what they could to prevent it and partly that by this means it might come to the Queens ear 2 And came even before the kings gate for none might enter into the kings gate b And therefore he might not sit there as he had hitherto done clothed with sackcloth c Left is should give the King any occasion of grief or trouble 3 And in every province whithersoever the kings commandment and his decree came there was great mourning among the Jews and fasting and weeping and wailing and †Heb sackcloth and a his were laid under many many lay in sackcloth and ashes 4 So Esthers maids and her †Heb. 〈◊〉 chamberlains came and told it her Then was the queen exceedingly grieved and she sent raiment to cloth Mordecai d That so he might be capable of returning to his former place if not of coming to her to acquaint her with the cause of that unusual sorrow and to take away his sackcloth from him but he received it not 5 Then called Esther for Hatach one of the kings chamberlains †Heb. whom he had set before her whom he had appointed to attend upon her and gave him a commandment to Mordecai to know what it was and why it was 6 So Hatach went forth to Mordecai unto the street of the city which was before the kings gate 7 And Mordecai told him of all that had happened unto him and of the sum of mony that Haman had promised to pay to the kings treasuries for the Jews to destroy them 8 Also he gave him the copy of the writing of the decree that was given at Shushan to destroy them to shew it unto Esther and declare it unto her and to charge her i Not only in his own name to whom she manifested a singular respect though his relation to her was yet unknown but also in the name of the great God that she should go in unto the king to make supplication unto him and to make request before him for her people 9 And Hatach came and told Esther the words of Mordecai 10 Again Esther spake unto Hatach and gave him commandment to say unto Mordecai 11 All the kings servants and the people of the kings provinces do know k By common â—…ame of this received custom and law that whosoever whether man or woman shall come unto the king into the inner court l Within which the Kings residence and throne was in This was decreed partly to maintain both the Majesty and the safety of the Kings person and partly by the contrivance of the greater officers of state that few or none might have access to the King but themselves and their friends And many such severe laws there were in the Persian Court which profane Historians relate as that if any person looked upon one of the Kings Concubines or wore any of his own clothes or drunk of that water which he had appropriated to himself and other such like things he was punished with death who is not called there is one law of his to put him to death m except such to whom the king shall hold out the golden scepter that he may live but I have not been called to come in unto the king these thirty days n Which gives me just cause to suspect and fear that the kings affections are alienated from me and therefore that neither my person nor petition will be acceptable to him 12 And they told to Mordecai Esthers words 13 Then Mordecai commanded to answer Esther Think not with thy self that thou shalt escape in the kings house o i. e. Being or because thou art in the Kings house and an eminent member of his family more than all the Jews 14 For if thou altogether holdest thy peace at this time then shall there †Heb. respiration enlargement and deliverance arise to the Jews from another place p From another land and by another means which God can and I am fully persuaded will raise up but thou and thy fathers house shall be destroyed q By the righteous and dreadful judgment of God punishing thy cowardize and self-seeking and thy want of love to God and to his and thy own people and who knoweth whether thou art come to the kingdom for such a time as this r It is probable God hath raised thee to this honour for this very season and therefore go on couragiously and doubt not of the success 15 Then Esther bad them return Mordecai this answer 16 Go gather together all the Jews that are †Heb. found present in Shushan and fast ye s And pray which was the main business to which fasting was only an help and an handmaid for me and neither eat nor drink t To wit so as you use to do either deliciously or plentifully Leave off your common meals dinners by day and suppers at night and eat and drink no more than meer necessity requires that so you may give your selves to constant and servent prayers for which your ordinary repasts will unfit you For it is not likely that she would impose the burden of absolute fasting so long upon all the Jews which very few of them were able to endure And so the like phrase is taken Act. 27. 33. where he saith This is the fourteenth day that ye have continued fasting having taken nothing three days night or day I also and my maidens u Which she had chosen to attend upon her person and were doubtless either of the Jewish nation or proselyted by her or others means to that Religion will fast likewise x Which may belong either 1. To the thing only that as they did fast so she would Or rather 2. To the time of three days and three nights for so she might do though she went to the King oâ—… the third day For the fast began at evening and so she might continue her fast three whole nights and two whole days and the greatest part of the third a part of a day being reputed a day in the account of Scripture and other Authors of which see on Mat. 12. 40. Yea she might fast all that day too for it is probable she went not to the King till he had dined when she supposed she might find him in the most mild and pleasant humour and then returned to her apartment where she fasted till the evening and so will I go in unto the king which is not according to the law y Which is against the law now mentioned and if I perish I perish z Although my danger be great and evident considering the expressness of that law and the uncertainty of the Kings mind and that severity which he shewed to my predecessor Vashti yet rather than neglect my duty to God and to his people I will go to the King and cast my self chearfully and resolutely upon Gods providence
that time when multitudes were made Christs willing people by the preaching of the Apostles as we read Acts 2. 3. 4. 5 c. And for the second clause it is to be understood thus thou hast or as it is in the Hebrew to thee is the dew of thy youth or of thy childhood for the word jeled from which this is derived signifies sometimes a young man and sometimes a child or infant By youth or childhood he here seems to understand those young men or children which shall be born to the Messias who are called his children Heb. 2. 13. and his seed Isa. 53. 10. wherein possibly there might be an allusion to this dew Thus the abstract is here put for the concrete which is very frequent in the Hebrew Tongue as Circumcision and Uncircumcision are put for the circumcised and the uncircumcised c. And even in the Latine Tongue this very word youth is oft used for a young man or for a company of young men By the dew of youth he means youth or young men like dew the note of similitude being oft understood And this progeny of Christ is compared to the dew partly because of their great multitude being like drops of dew innumerable and covering the whole face of the earth see 2 Sam. 17. 12. and partly because of the strange manner of their generation which like that of the dew is done suddenly and secretly and not perceived till it be accomplished and to the admiration of those that behold it of which see Isa. 49. 21. Or 2. joyntly as one entire sentence The dew of thy youth i. e. Thy posterity which is like the dew as was noted and explained before is as the dew which may very well be understood out of the foregoing clause as the word feet is understood in like manner Psal. 18. 33. He maketh my feet like hinds feet of or from the womb of the morning it is like the morning dew as it is called both in Scripture as Hos. 6. 4. and in other Authors Not is it strange that a womb is ascribed to the morning seeing we read of the womb of the Sea and of the womb of the â—…oe and frost Job 38. 8 28 29. 4 The LORD hath sworn t Which he did not in the Aaronical Priesthood Heb. 7. 21. but did it here partly because the thing was new and strange and might seem incredible because God had already erected another and that an everlasting Priesthood Numb 25. 13. and given it to Aaron and his posterity for ever and therefore this needed all possible assurance and partly that this Priesthood might be established upon better promises as is said Heb. 8. 6. and made sure and irrevocable and such that God neither could nor would repent of it as it follows and therefore will not repent * Heb. 5. 6. 7. 17 21. Thou art u To wit by my order and constitution thou shalt be so and I do hereby make thee so a priest x As well as a King Those Offices which were divided before between two families are both united and invested in thee both being absolutely necessary for the discharge of thine Office and for the establishment of thy Kingdom which is of another kind than the Kingdoms of the World spiritual and heavenly and therefore needs such a King as is also a Minister of holy things This word plainly discovers that this Psalm cannot be understood of David as some of the Jews would have it but onely of the Messias And although this word Cohen be sometimes used of a Prince or great Person in the State as the Jews object yet it cannot be so understood here partly because it signifies a Priest in Gen. 14. 18. from whence this expression is borrowed partly because that word is never used of a Soveraign Prince or King such as the Jews confess the Messias to be but onely of inferiour Princes or Ministers of State as Gen. 41. 45. 2 Sam. 8. ult partly because such an inconsiderable assertion would never have been ushered in by so solemn an oath especially after far greater things had been said of him in the same kind v. 1 2 3. and partly because the Messias is called a Priest Zach. 6. 13. compare Ier. 20. 21. 35. 15 18. for ever y Not to be interrupted or translated to another person as the Priesthood of Aaron was upon the death of the Priest but to be continued to thee for ever after the order of Melchizedek z Or after the manner c. so as he was a Priest and also a King and both without any successor and without end in the sence intended Heb. 7. 3. 5 The Lord a Either 1. God the Father whose words and oath he last mentioned v. 4. So this is an Apostrophe of the Psalmist to Christ Thy God and Father is at thy right hand to wit to defend and assist thee as that phrase is used Psal. 16. 8. 109. 31. and elsewhere See the Notes on v. 1. And he to wit God the Father shall strike c. as it follows Although this latter clause may belong to the Messias and as in the former he spake to him so in this he speaketh of him such changes of persons being very frequent in this Book Or 2. God the Son or the Lord who is at thy right hand as was said before v. 1. shall strike c. So this is an Apostrophe to God the Father concerning his Son This seems best to agree with the following verses for it is evident that it is the same person who strikes thorow Kings and judgeth among the heathen and filleth c. And so this whole verse and those which follow speak of one person which seems most probable at thy right hand shall strike thorow kings b Shall mortally wound and destroy all those Kings and Potentates who are obstinate enemies to him and to his Church in the day of his wrath c In the day of battel when he shall contend with them and pour forth the flouds of his wrath upon them 6 He shall judge d Either 1. conquer and govern them or rather 2. condemn and punish them as it is explained in the following clauses and as this word is used Gen. 15. 14. Rom. 2. 1 2. 1 Pet. 4. 6. and elsewhere among the heathen he shall fill the places d Or the place of battel which is necessarily supposed in the fight and therefore may very well be understood with the dead bodies e Of his enemies slain by his hand and lying in the field in great numbers and heaps and that unburied to their greater infamy he shall wound the heads f Heb. the head Which may be understood either 1. of some one person and eminent adversary of Christ and of his Kingdom either the Devil by comparing this with Gen. 3. 15. Heb. 2. 14. who was indeed the Head or
discovers itself by immoderate Laughter and other outward gestures It is mad g This is an act and sign of madness more fit for fools who know nothing than for wise men at least in this sinful and dangerous and deplorable state of mankind which calls for seriousness and sorrow from all considerate persons in which case it is like the laughter of one in a phrenzy And none but a Fool or mad-Man can take satisfaction in such light and frothy Pleasures or expect Happiness from them and of mirth What doth it h What good doth it Or how can it make men happy I challenge all the Epicures in the World to give me a solid and satisfactory Answer 3 * Ch. 1. 17. I sought in mine heart †Heb. to draw my flesh with wine to give my self unto wine i To relax and gratifie my flesh with delicious meats and drinks Synecdochically expressed by Wine here as also Prov. 9. 2. Cant. 2. 4. c. as necessary food is by Bread Amos 7. 12. compared with 8. 11. yet acquainting my heart with wisdom k Yet resolving to use my Wisdom either 1. To set bounds to my pleasures Or rather 2. That I might try whether I could not arrive at satisfaction by mixing Wine and Wisdom together by using Wine to sweeten and allay the toils of Wisdom and Wisdom to prevent that destruction which many bring upon themselves by intemperate pleasures whilest they seek for satisfaction that so I might have the comfort without the danger and mischief of Pleasures and to lay hold on folly l To pursue and addict my self to carnal pleasures which was my folly till I might see what was that good for the sons of men which they should do under the heaven †Heb. the number of the days of their life all the days of their life m Till by trying several methods I might find out the true way to Contentment and Satisfaction during this mortal Life 4 I made me great works n Magnificent works for my honour and delight I built me houses o Of which see 1 King 7. 1 c. 9. 15 c. I planted me vineyards p See Cant. 8. 11. 5 I made me gardens q Heb. Paradises or Gardens of Pleasure and orchards and I planted trees in them of all kind of fruits r Mixing Pleasure and Profit together 6 I made me pools of water s Because the Rain there fell but seldom to water therewith the wood that bringeth forth trees t The nurseries of young Trees newly planted in the Orchards which for the multitude of them were like a Wood or Forrest 7 I got me servants and maidens and had †Heb. sons of my house servants born in my house u Of my Bond-servants which therefore were a part of my possessions See 1 King 10. 1. Ezra 2. 55. also I had great possessions of great and small cattle above all that were in Jerusalem before me 8 * 1 Kin. 9. 28. 10. 10 14 21 c. I gathered me also silver and gold and the peculiar treasure of kings x Either 1. Vast Riches answerable to the State of a King Or 2 The greatest Jewels and raâ—…ities of other Kings which they gave to me either as a Tribute or by way of Present of which see 1 King 4. 21. 9. 11. 10. 2 10. and of the provinces y Which were imposed upon or presented by all the Provinces of my Dominions I gat me men-singers and women-singers z Whose voices were more sweet than the Mens and the delights of the sons of men a Either 1. All other delightful things Or 2. That in which men generally delight to wit musical instruments as it follows as †Heb. musical instruments or a choice woman and choice women Gr. men and women cup-bearers musical instruments and that of all sorts 9 So I was great b In Riches and Power and Glory and increased more than all that were before me in Jerusalem also my wisdom remained with me c As yet I was not wholly besotted and seduced from God by these things as I was afterwards I still had the use of my Reason whereby I was capable of searching after and finding satisfaction if it was to be had in those things 10 And whatsoever mine eyes desired d Whatsoever was grateful to my Senses or my Heart desired He ascribes desire to the Eyes because the sight of the Eyes is the usual and powerful incentive of Desires of which see Ios. 7. 21. Iob 31. 1. Mat. 5. 28. I kept not from them e I denied my self nothing at least of lawful delights but went to the very utmost bounds of them which was the occasion of his falling afterward into sinful pleasures I with-held not my heart from any joy f As my Heart was vehemently set upon Pleasure so I did not resist or curb it therein but made all possible provisions to gratifie it for my heart rejoiced in all my labour g I had the comfort of all my Labours and was not hindred from the free and full enjoyment of them by Sickness or War or any other calamitous occurrent and * Ch. 3. 22. 5. 18. 9. 9. this was my portion of my labour h This present and temporary enjoyment of them was all the benefit which I could expect or receive from all my Labours So that I made the best of them I had an heart to use them which many men through Covetousness have not and I tasted the sweetness of them which many others cannot do and therefore if any man could arrive at happiness by this means I had done it 11 Then I looked on all the works that my hands had wrought and on the labour that I had laboured to do i I made a serious review of my former works and labours and considered whether I had obtained that satisfaction in them which I designed and expected and behold all was * Ch. 1. 3 14. vanity and vexation of spirit and there was no ‖ Or excellency profit l The pleasure was past and gone and I was never the better for it but as empty as before and had nothing left but sorrowful reflections upon it under the sun k I found my self suddenly disappointed and wholly dissatisfied in this course 12 And I turned my self to behold wisdom * Ch. 1. 13. 7. 25. and madness and folly m Of which see Ch. 1. 17. Being frustrated of my hopes in pleasure I returned to a second and more serious consideration of my first choice to see whether there was not more satisfaction to be gotten from wisdom than what I discovered at my first view for what can the man do n To find out the truth in this matter to discover the utmost satisfaction which was possibly
9 King Solomon made himself a ‖ 〈◊〉 bâ—…d chariot g In which the Royal Bridegroom and Bride might ride together in state as the manner was in the nuptial solemnities of such Persons By this Chariot he seems to understand the Word of Christ dispensed by his Ministers in the Church whereby both Christ is exalted and rides triumphantly in the World conquering his Enemies and subduing the World to the Obedience of the Gospel and all Believers are carried with safety and comfort through this present evil World into those blessed Mansions of heavenly Glory of the wood of Lebanon h i. e. Of Cedars for which Lebanon was famous which wood being incorruptible doth fitly signifie the Word of the Gospel which endureth for ever 1 Pet. 1. 25. and is called the everlasting Gospel Rev. 14. 6. in opposition to the Legal institutions which were to continue onely until the time of reformation as we read Heb. 9. 10. 10 He made the pillars thereof i Whereby the Chariot is either supported or adorned Which may signifie either 1. Ministers who are called Pillars Gal. 2. 9. and that of silver because they are or should be pure and precious like silver Or 2. The firmness and certainty of Christs Word both of his Doctrines and Promises which also are pure as silver Psal. 12. 6. Although there is no necessity that either this or the following particulars should be distinctly applied to several things in or about the Gospel but this in the general may suffice that as all these particulars are added to shew the perfection and Beauty of the Chariot so they do imply that Christs word is every way amiable and perfect and able to make the man of God perfect of silver the ‖ 〈◊〉 〈◊〉 bottom k Either 1. The couch or seat which was made of or covered with cloath of Gold Or 2. The under and lower part which was at least covered with pure Gold Whereby he may seem to understand the foundation of the Word and Promises which is either Gods Covenant or Christs Mediation in whom all the Promises are Yea and Amen thereof of gold the covering l Either 1. The curtains whereby Persons in the Chariot are covered or hid from the sight of the People Or rather 2. The uppermost part of it either in the outside or the inside of it Some render the word the seat or seats of it of purple m Which represents Christs Blood which is our Propitiatory or covering to shelter us from Gods Wrath. the midst n The inward parts especially those between the upper and lower parts which have been already mentioned thereof being paved o Covered and adorned with love p With beautiful and lovely Ornaments such as curious Embroidery enriched with Gold and precious stones Love being here put for lovely Objects as Fear is oft put for terrible things as hath been oft noted Whereby we may understand the Love of Christ to the Sons of Men or his lovely Life and Death and Resurrection c. which is the most amiable part and matter of the Word or Gospel †Heb. from 〈◊〉 〈◊〉 for the daughters of Jerusalem q For their delight and comfort who are all concerned and bear a part in this Marriage 11 Go forth r The Bride to wit the Church bids particular believers go forth to see this sight Whereby is implied that Christians must go out of the World to wit in affection and out of themselves by denying themselves and putting off the old man their corrupt Nature if they desire to see and enjoy Christ. O ye daughters of Zion s The same with daughters of Ierusalem for Zion and Ierusalem are oft times promiscuously used in Scripture and behold king Solomon t Looking in and through him upon the Messias who is the King of Peace and of whom Solomon was an illustrious Type with the crown wherewith his mother crowned him u Which being applied to Solomon may design either 1. The Crown Royal wherewith his Mother Bathsheba is said to have crowned him because Solomon was crowned by David's Order upon her suggestion and by vertue of his Promise confirmed by an Oath to her 1 Kin. 1. 16 c. Or 2. That Garland or Crown which was usually worn in nuptial solemnities as may be gathered from Ezek. 16. 12. and is expresly affirmed by divers ancient Writers But being applied to Christ it notes that Honour and Glory which was given to him which though principally done by his Father yet is here ascribed to his Mother i. e. to the universal Church or Congregation of Believers which in respect of his Humanity may be called his Mother partly because he was born in and of her and one of her Members and therefore was subject to her Institutions whence she is represented as a Woman in travel bringing sorth a Man-child to wit Christ Rev. 12. 1 5. and partly because in a Spiritual sense she is said to conceive and bring forth Christ in particular Believers Gal. 4. 19. And this Mother may be said to crown Christ both because it is the great design and business of the Church to advance Christs honour in the World and because she brings forth Believers whom Christ esteems as his Crown and Glory as God calls them Isa. 62. 3. in the day of his espousals x When the Church is betrothed or married to him Ier. 2. 2. Hos. 2. 19. 2 Cor. 11. 2. which is done when the Covenant is made or confirmed between them or when faithful persons are converted and united to Christ and more compleatly when they are received by Christ into his more full and immediate fellowship in the Kingdom of Glory and in the day of the gladness of his heart y When he rejoiceth over his Bride as the Phrase is used Isa. 62. 5. So this is the same thing expressed in other words The Conversion and Salvation of sinners is the joy of Christ as appears from Isa. 53. 11. Luk. 15. 32. and many other places of Scripture CHAP. IV. 1 * Ch. 1. 15. 5. 12. BEhold a These and the following words are evidently spoken by the Bridegroom to and concerning his Spouse thou art fair b Not in thy self but by my beauty being cloathed with my Righteousness and adorned with all the Graces of my Spirit which I acknowledg to be in thee my love behold thou art fair c He repeats it both to confirm the Truth of his Assertion and to shew the sincerity and fervency of his Affection to her thou hast doves eyes d Thou art harmless chaste c. as appears by thine Eyes which commonly discover the temper of the Mind or Person See more of this Phrase Ch. 1. 15. And whereas the beauty of the Spouse is here described in her several parts we need not labour much about the Application of each particular to some
as is manifest from the following Verses will drive thee from thy station and from thy state shall he p The Lord such sudden changes of Persons being very usual in these Writings pull thee down 20 And it shall come to pass in that day that I will call q By my Spirit fitting him and by my powerful Providence moving Hezekiah's Heart to call him my servant * 2 Kings 18. 18. Eliakim the son of Hilkiah 21 And I will cloath him with thy robe and strengthen him with thy girdle r There was a peculiar sort of Robe and Girdle which was the Badge of his Office which should be taken from him and given to Eliakim and I will commit thy government into his hand and he shall be a father s He shall not onely have the Authority of a Father which thou now hast in which respect all Rulers are called fathers as Exod 2â—… 12. Numb 36. 1. but shall also govern them with Fatherly Care and Affection and not with Rigour and Cruelty as thou dost to the Inhabitants of Jerusalem and to the house of Judah 22 And the key t The Government the Power of opening and shutting of letting men into it or putting them out of it whereof a key is a fit Emblem whence the delivering of the Keys of an House or City into the Hands of another is a Sign to signifie and confirm the giving him the Power and Possession of it of the house of David will I lay upon his shoulder u He mentions the shoulder rather than the Hand in which Keys are commonly carried either from some Ceremony then in use of carrying a Key upon the Shoulder either of the Officer of State himself or of another in his name and stead or to signifie that this was a Key of greater weight than ordinary and that Government which is designed by this Key is an heavy Burden and therefore in Scripture-phrase said to be upon the shoulder as Isa. 9. 6. so he shall * Job 12. 14. Rev. 3. 7. open and none shall shut x Against his Will or without his Commission or Consent and he shall shut and none shall open 23 And I will fasten him y I will establish the Power in his Hands as * Ezra 9. 8. a nail in a sure place z In the strong Walls or solid Timber in the House Which is opposed to Shebna instability signified by a Ball v. 18. and he shall be for a glorious throne to his fathers house a By his prudent and righteous Government he shall procure great Glory not onely to himself but to all that have any relation to him This also is opposed to what is said of Shebna in the end of v. 18. 24 And they shall hang upon him all the glory of his fathers house b Of his own Kindred and Family who shall all depend upon him and receive Glory from him of the House of David which is called his fathers house either because Kings are called the fathers of all their Subjects both in Scripture as 1 Sam. 24. 12. 2 Kings 5. 13. 16. 7. and in other Authors or as Calvin ingeniously conjectures because he was of the Blood Royal. Otherwise this had been no great Commendation to him that he studied so much the Advancement of his own private Family And this seems more probable because this Character is opposed to that of Shebna who was the shame of his lords to wit the King's house or Family v. 18. the off-spring and the issue c Great and small the Children and Grandchildren of his Fathers House all vessels of small quantity d The meanest of them shall receive a Lustre and Advantage from their Relation to him from the vessels of cups even to all the ‖ Or instruments of vials vessels of flagons e All sorts of Vessels great or small mean or precious may be hanged upon him without any fear of falling whereas ordinary Nails or Pins if they be oppressed with too great weight are easily broken down and the Vessels fall with them 25 In that day saith the LORD of hosts shall the nail that is fastned in the sure place f Shebna who seemed to be so both in his own Eyes and in the Eyes of others be removed and be cut down and fall and the burden that was upon it g All those wicked Officers that were advanced and supported by his Power shall be cut off for the LORD hath spoken it CHAP. XXIII * Jer. 2â—… 22. 47. 4. Ezek. 26. 27. 28. Amos 1. 9. Zech. 9. 2 4. THe burden of Tyre a The Prophecy of the heavy Calamity and Destruction of Tyre which now stood in its Strength and Glory being seated in an Island upon a Rock abounding in Riches mighty in Naval Power having lately conquered that Navy which the Assyrians brought against them Yet this City was according to this Prophecy destroyed and that twice first by Nebucâ—…adnezzar and long afterward by Alexander the Great And although this Prophecy seem directly and properly to respect the former Destruction yet it seems to have some reference to the latter also onely it is intimated That after seventy years Tyrus should recover her former Power and Glory before her second and final Destruction Howl ye ships b Either 1 properly to which Howling and Lamenting is ascribed by a known Figure called Prosopopaeia or 2. Metanymically the Merchants and Owners of Ships who had much Commerce with this illustrious Mart. of Tarshish c Either 1. of Tarsaâ—… a great Port of Cilicia which anciently had the Dominion of that part of the Sea or 2. of the Ocean which is so called 1 Kings 10. 22. Psal. 48. 8. Isa. 2. 16. for it is laid waste d It shall shortly be laid waste Which was fulfilled not by Shalmanezer as some would have it for though he straitned it for some time yet he never took it but by Nebuchadnezzar so that there is no house no entring in e So effectually wasted that there is not an House left in it nor any Merchants or others that go into it either to Trade in it or to repair it from the land of Chittim it is revealed to them f The sence of the Words thus rendred may be this 〈◊〉 i. e. this Burden or Destruction of Tyre is i. e. shall be revealed declared or made known 〈◊〉 theâ—… either 1. to the Tyreans to whom this Notice should be sent concerning the Preparations of their Enemies against them or 2. to the Ships by which he means their Owners or Merchants from the land of Chittim which may be here mentioned either because they first had and gave them notice of it as was now said or because their last and â—…orest Destruction was brought upon them by Alexander who was of the land of Chittim as is affirmed by that very ancient and
wise men coming the first to Christ when he was born and as a first fruits of the rest of the Gentiles * Gal. 4. 26. to bring thy sons k Begotten by the word from far l From the remotest parts this may be understood with reference either to place at how great a distance soever either in place or state they shall come to Christ who hath Sons abroad in Gods decree not yet called other Sheep that he will bring into his sold Ioh. 10. 16. their m Their may refer either to the Merchant bringing traffique with him as verse 6. or the Jews as Israel came out of Egypt with all their treasure with them and what others gave them Ezr. 1. 4. as also the vessels that were sent back with them Ezr. 1. 7. silver and their gold with them unto the name n i. e. To the Lord himself by a periphrasis or to his Temple where his name was placed the type of the Church comp 2 Sam. 7. 13. with 1 Chro. 17. â—…2 or in the name of the Lord or for his sake who is the holy one the like Metonymies having been formerly and frequently pointed at of the LORD thy God and to the holy One of Israel because he hath glorified thee o He will spread thy fame and make thee honourable in the Eyes of the world and that especially in setting up the ministry of the Gospel in the midst of thee The name of God and so also of Israel were contemptible among the Gentiles before the coming of Christ and spreading of the Gospel but as a consolation to his people it is promised they shall both be honourable and here God by an Enallage of the Person speaks of himself in the third Person 10 And the sons of strangers p viz. Such as were not Israelites and he puts Sons of strangers by an usual Hebraism for strangers properly termed alienigenae see Chap. 56. 3. this was literally fulfilled in repairing the walls of Ierusalem he spake before of the Temple now of the City and Spiritually in the Ministers of the Gospel who are the walls and Bullwarks of the Church by Preaching and writing for her and Ecclesiastical History affords us many instances of Kings and Princes that were great Benefactors to her among whom Constantine did greatly excel not caring what he bestowed on her Valentinian and Theodosius c. shall build up thy walls and their kings shall minister q Shall administer all necessaries to thee as they had been demolished by the Babylonians so they were repaired by the favour of Cyrus Darius Hystaspes Artaxerxes c. All strangers Ezra 6. 7. c. or strangers becoming Proselytes see Chap. 56. 6. unto thee for in my wrath I smote thee but in my favour have I had mercy r As I afflicted thee in my anger so out of my compassions I will abundantly bless thee on thee 11 Therefore s For that end and purpose or by reason of the conflux of people that shall be continually flocking thither arguing abundance of peace and security and great enlargement of the Church and that the Christian Church shall be always open to the Godly to receive all coâ—…ers freely thy gates * Rev. 21. 25. shall be open continually they shall not be shut day nor night that men may bring unto thee the ‖ Or wealth forces t Or wealth either all wherein they excell or all the prey taken in fight of the Gentiles and that their kings may be brought u As it were Captives in Chains such as they took in war being made victorious so say some but rather such as were led and conducted in state 12 For * Zech. 14. 17. the nation and kingdom that will not serve thee x Do offices of kindness so is the word used Chap. 19. 23. or rather that will not submit to Christ's Scepter shall perish yea these nations shall be utterly wasted z Heb. Wasting be wasted viz. By thy sword accordingly we read of many victories in Iosephus that the Jews obtained and in the book of the Macchabees as a fulfilling of this Prophecy but this doth Principally relate to the Spiritual Ierusalem and this seems to anticipate an objection If the gates stand continually open we shall be in danger of enemies not so saith he for they shall all either serve thee or perish y Shall be no more sui juris but subdued to thee and as refusing subjection to Christ shall perish everlastingly as they all perished in the deluge that were not in the Ark they that should be saved were added to the Church Act. 2. 47 and Rev. 21. 24. 13 * Chap. 35. 2. 41. 19. The glory a The Box the Fir the Pine and the Cedar on account whereof Lebanon grew so famous a Metonymy of the Efficient Kings Princes and great ones the glory of the world and also Persons of a lower rank the Piâ—…es Firs and Box trees as also the choicest Persons endued with the special gifts of the Holy-Ghost shall be the materials and members of Christ's Church as those also of a lower size and measure we find the godly called trees Ch. 61. 3. they shall have sweet Communion together the Box shall not envy the Pine nor the Pine despise the Box they shall Worship the Lord together of Lebanon shall come unto thee the fir-tree the pine-tree and the box together to beautify b This is the reason and end why the glory of Lebanon is to be brought hither by these trees understand the beauty and Nobility of the Church Trees being both for building and for beautifying the place of my sanctuary c The Temple wherein was the Sanctuary this being a type of the Church both actively as that which his presence Sanctifyeth and passively as that wherein he is worshipped and Sanctified and I will make the place of my feet d viz. The Ark 1 Chro. 28. 2. described here by a periphrasis so called because supposing God after the manner of man to sit as on a seat between the wings of the Cherubims his feet would rest upon the Ark and therefore called the mercy seat Exod. 25. 17 18 19 20. The Temple and Sion is called his rest Psa. 132. 13 14. and all this is made good in the Gospel Church 2 Cor. 6. 16. glorious 14 The sons e Either their posterity acknowledging their Fathers sins in afflicting thee or themselves for it is the manner of the Hebrews to put the Sons of a thing for the thing its self also of them that afflicted thee shall * Chap. 45. 14. 49. 23. come bending f Humbling themselves as penitents this being a sign of Reverence and respect and that either for love or fear submit to the yoke of Christ they shall be like Christ of an humble and meek Spirit and the degree of this is mentioned in the next
u Or yet there is none i. â—… Few Psa. 14. 3. they are not to be discerned among the multitude that calleth x Such as call upon thee as they ought 〈◊〉 Iacob and Moâ—…es and David c. did which often prevents the 〈◊〉 of a state or kingdom it points out the universal Apostacy of the â—…ast times of the Jewish state for which they were cut off upon thy name that stirreth up himself to take hold of thee y Either to stay thee from departing from us see Lâ—…k 24. 28 29. or to fetch thee back when departed Ier. 12. 7. or it is an Allegorical allusion to one struck down and still smitten but never stirs to lay hold on the arm that smites him ch 27. 5. it notes their great sâ—…oathfulness and carelesness and some refer it to their lukewarmness and dead heartedness relying upon their priviledges before they went into 〈◊〉 and so a 〈◊〉 〈◊〉 〈◊〉 their approaching Judgments for z Or 〈◊〉 so the 〈◊〉 〈◊〉 〈◊〉 Iob 5. 21. Psa. 75. 2. thou hast hid thy face from us and hast †Heb. 〈◊〉 consumed us a Or mâ—…lted our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire of thy wrath that we are melted with it because of our iniquities b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our iniquities i. e. Either in the place of our iniquities the land wherein they were Committed or into the hands of our iniquities to be punished by them and as it were 〈◊〉 or melted down or our strength exhausted by them as wax before the fire Lev. 26. 39. Ezek. 33. 10. or as we translate it our iniquities being the procuring cause of it 8 But now O LORD thou art our Father c An argument or pathetical plea for pity or notwithstanding all this thou art our Father both by Creation and by Adoption therefore pity us thy Children * Ch. 29. 16. 4â—… 9. 〈◊〉 1â—… 6. Rom. 9. 20 21. we are the clay d A Metonymy of the matter clay for the vessels made of clay Or we are clay pointing at our Original matter Or it may relate to their state that God framed into a Body Civil and Ecclesiastical out of a confused multitude they plead at the same time their own frailty why they would be pitied and God's Covenant-interest in them why he should pity them and thou our potter and we all are the work of thy hand e Another argument of the same nature with the former Psal. 138. 8. not onely as men but as a Body of men made thy peculiar People 9 Be not * Psal. 79. 8. wroth very sore O LORD neither remember iniquity for ever f viz. Thou hast been angry with us a long time be not so for ever but deal with us as may best consist with a Father's bowels It hath reference boâ—…h â—…o Quantity and Time that it might not be very great noâ—… of long durance See on Psal. 79. 8. behold see we beseech thee we are all thy people g Thy peculiar People Chap. 63 19. Another argument to back the former Petition Psal. 28. 9. Though we are very bad in our selves and very badly handled by our Enemies thou sufferest in our sufferings for thou hast no people in Covâ—…nant but us and wilt thou noâ—… leave thy self a People in the world 10 Thy holy cities h Either Sion and 〈◊〉 being thâ—… Cities they instance in q. d. Thy holy Cities viz. Sâ—…on and 〈◊〉 Or rather other Cities also in the Land of 〈◊〉 besides those two called Hâ—…ly Either 1. Because they were built upon God's â—…nheritance Chap. 63 17. Or 2. Because they were inhabited by the Iâ—…ws who were an holy People Deu. 7. 6. Daâ—… 12. 7. Or 3. Because God had his Synagogues in them Psal. 74. 8. For all which reasons also they are called Thy Cities are a wilderness Zion is a wilderness Jerusalem a desolation i Utterly waâ—…t not onâ—…ly the ordinary Cities but even Ierusâ—…lem and Sion themselves the one called the upper 〈◊〉 or the City of David because it was built upon Mount Sion the other the 〈◊〉 City because it lay under the Hill of Sion in the Valley he particularizeth Sion and 〈◊〉 though he had mentioned the other Cities before because the chiefest of the Cities it being usual notwithstanding the mentioning of generals in which all the particulars or individuals are included to name the particular again as and from the 〈◊〉 of 〈◊〉 Psal. 18. title 11 Our holy and our beautiful house k The Temple Châ—…p 6â—… 7. q. a. Not onely our Cities and our Principal Cities but 〈◊〉 our 〈◊〉 which we thought sacred and inviolable in which we have gloriâ—…d because it was Thinâ—… and our Father's and Ours the place where thy holy service was performed and thy Glory and Presence was 〈◊〉 where our fathers l Not 〈◊〉 to mention themselves they had beâ—…n so every way abominable but their 〈◊〉 praised thee is burnt up with fire and all our pleasant things are m The King's 〈◊〉 and the houses of the Nobles and other pâ—…ces of State and Magnificence 2 King 25. 9. Lam. 1. 7 10. Or their Syâ—…agogues Or those stately pieces about the Temple laid wast 12 Wilt thou refrain thy self for these things n viz That are done by the 〈◊〉 do none of these things move thee to take vengeâ—…nce on them O LORD Wilt thou hold thy peace o Wilt thou be as one that regards not Wilt thou be still and suffer them and afflict us very sore p See vers 9. For these our sins or for these our sufferings shall we feel the smart of it that have done no such things but have been sufferers under the Babylonians to which God answers in the next Chapter CHAP. LXV 1 I * Rom. â—… 24 25 26. 10. 20. Eph. 2. 12 13. am sought a The word signifies properly a diligent enquiry in things relating to God 2 Chr. 14. 4. Psal. 34. 4. Ier 37. 7. I am diligently enquired of by them of them that asked not for me b That in times before made no enquiry after me as the Gentiles and not being without God in the world Eph. 2. 12. as seeking may more strictly relate to Prayer as the word is used Isa. 55. 6. so this word translated asked may also be so taken and is so 1. Sam 1. 20. 1 Sam. 22. 13. but possibly it is better interpreted more generally I am found c Yea I was found of them before they sought me those who formerly did not seek me now seek me but they were found of me before they sought me I prevented them by my Grace sending my Son to preach pâ—…ace to those that were afar off Eph. 2. 17. and my Apostles to intreat them to be reconciled to God 2 Cor. 5. 20. and my Spirit to convince the woâ—…ld of Sin Righteousness and Iudgment Joh. 16. 8. of them that sought
his dealings to be rich shall not be ‖ Or 〈◊〉 innocent i Shall not obtain the blessings which be seeks but shall bring curses and miseries upon him instead of them 21 * Ch. 18. 5. 24. 23. To have respect of persons is not good for for a piece of bread that man will transgress k When a Man hath once vitiated his Conscience and accustemed himself to take Bribes a very small advantage will make him sell Justice and his own Soul into the Bargain The design of the Proverb is to warn men to take heed of the beginnings of that sin and consequently of other sins 22 ‖ Or he that hath an evil eye hasteth to be rich Vers. 20. Ch. 28. 20. He that hasteth to be rich hath an evil eye l Is uncharitable to Persons in want envious towards those who get any thing besides him and covetous or greedy of getting Riches by all ways possible whether just or unjust Thus an evil Eye is taken Prov. 23. 6. Mat. 20. 15. as a good Eye notes the contrary disposition Prov. 22. 9. and considereth not that poverty shall come upon him m And consequently that he shall need the pity and help of others which he cannot expect either from God or men who hath so hardned himself against others in misery 23 * Ch. 27. 6. He that rebuketh a man afterwards n When he comes calmly to consider the fidelity of the reprover and the benefit coming to himself by the reproof and withal the baseness and mischief of flattery shall find more favour than he that flattereth with the tongue 24 Whoso robbeth his father or his mother and saith n In his Heart supposing that he hath a right to his Fathers goods It is no transgression the same is the companion of †Heb. a Man destroying a destroyer o Either 1. he hereby sheweth that he is fallen into such wicked Society from whom he had such counsel or example Or 2. he is no less guilty than a Thief who robs and destroys men upon the High-way he is a Thief and Robber because he hath no right to the actual possession of his Fathers goods before his Death or without his consent 25 * Ch. 13. 10. He that is of a proud heart p Whose property it is to overvalue himself and to trust to himself and his own Wit or Wealth or Strength stirreth up strife q Because he makes it his great business to advance and please himself and hateth and opposeth all that stand in his way and despiseth other men and is very jealous of his honour and impatient of the least slighting or affront or injury and indulgeth his own passions and therefore shall not be fat but lean and miserable as is implyed from the opposite clause but he that putteth his trust in the LORD r Which is mentioned as a plain and certain evidence of an humble Man who is mean and vile in his own Eyes and therefore trusts not to himself but to God onely making God's will and not his own will and passion and interest the rule of all his actions and can easily deny himself and yield to others all which are excellent preventives of strife shall be made fat s Shall live happily and comfortably because he avoids that strife which makes mens lives miserable 26 He that trusteth in his own heart t Who trusts to his own wit neglecting or slighting the advice of others and the counsel of God himself is a fool u And shall receive the fruit of his folly to wit destruction but whoso walketh wisely x Distrusting his own judgment and seeking the advice of others and especially of God as all truly wise men do he shall be delivered y From those dangers and mischiefs which fools bring upon themselves whereby he sheweth himself to be a wise Man 27 * Deut. 15. 8. Ch. 22. 9. He that giveth unto the poor shall not lack z Shall not impoverish himself by it as covetous men imagine or pretend but shall be inriched which is implied but he that hideth his eyes ‖ Lest he should see poor and miserable men and thereby be moved to pity or obliged to relieve them So he cunningly avoids the beginnings and occasions and provocations to Charity teaching us to use the same caution against sin shall have many a curse †Partly from the Poor whose Curses being not causless shall come upon him and partly from God who will curse his very Blessings and bring him to extream want and misery 28 * Ver. 12. Ch. 29. 2. VVhen the wicked rise men hide themselve †Men i. e. righteous men as appears from the following clause are ashamed and afraid to appear publickly of which see on v. 12. but when they perish the righteous increase ‖ They who were righteous do now again appear in publick and being advanced to that power which the wicked Rulers have lost they use their Authority to encourage and promote Righteousness and to punish Unrighteousness whereby the number of wicked men is diminished and the righteous are multiplied CHAP. XXIX 1 †Heb. a 〈◊〉 of reproofâ—… HE that being often reproved hardneth his neck a Is incorrigible and obstinately persists in those sins for which he is reproved shall suddenly be destroyed and that without remedy b Utterly and irrecoverably 2 * Ch. 11. 10. 28. 12 28. Eccles. 10. 5. VVhen the righteous are ‖ Or 〈◊〉 in authority c Which interpretation is confirmed from the opposite clause The Hebrew word signifies to increase either in number or in dignity and power the people rejoyce d For the blessed effects of their good government but when the wicked beareth rule the people mourn e Both for the oppressions and mischiefs which they feel and for the dreadful Judgments of God which they justly fear 3 * Ch. 10. 1. 15. 20. 27. 11. VVhoso loveth wisdom f And therefore hateth and escheweth all folly and wickedness rejoyceth his father * Ch. 5. 9. 28. 7. Luk. 15. 13. but he that keepeth company with harlots g Whereby he plainly discovers himself to want Wisdom of which see Prov. 7. 7 c. spendeth his substance h Whereby he not onely ruineth himself but also grieveth his Father as is implied from the opposite clause 4 The king by judgment i By the free and impartial exercise of Justice stablisheth the land but †Heb. a 〈◊〉 of oblations he that receiveth gifts k Heb. a Man for he would not vouchsafe to call him a King as being unworthy of that Name and Office of Oblations or Gifts i. e. whose delight and common practice it is to take Bribes and sell Justice overthroweth it 5 A man that flattereth his neighbour k That praiseth
or applaudeth another in a sinful state or course spreadeth a net for his feet l Kills him under a pretence of kindness is an occasion of his sin and consequently of destruction which possibly he may design to accomplish by that means 6 In the transgression of an evil man there is a snare m His sin will bring him to dreadful horrors and certain ruine but the righteous doth sing and rejoyce n Because he hath sweet peace in his own Conscience and assurance of present safety and eternal happiness 7 * Job 29. 16 The righteous o Whether Magistrate or any private Person concerned to know it and capable of helping him in it considereth the cause of the poor p His poverty neither hinders him from taking pains to examine it nor from a righteous determination of it but the wicked regardeth not to know it q Will not put himself to the trouble of searching it out either because it yields him no profit or because he resolves to give away his right 8 Scornful men ‖ Or set a City on fire bring a city into a snare r Expose it to God's wrath and to destruction by their self conceit and wilfulness by their wicked counsels and courses whereby they seduce and infect the generality of the People by their contempt of God of his just Laws and righteous Judgments and of the opinions and advices of wise men but wise men s Who do not scorn but hearken to the counsels of God and of prudent men turn away wrath t The wrath of God or of men who were enraged against it 9 If a wise man contendeth with a foolish man u Either judicially or otherwise debating any matter with him endeavouring to convince him of any errour x Whether he the wise Man rageth or is angry or laugheth i. e. Whether he deal sharply and severely with him rebuking him for his folly or mildly and pleasantly smiling at it there is no rest no end or fruit of the debate the Fool will not be satisfied nor convinced Or as it is in the Hebrew He to wit the Fool last named to whom the following carriages may seem more fitly to agree both rageth and laugheth He will not yield nor be convinced but persists in his folly which he discovers somtimes by his furious and unbridled passions and somtimes by foolish laughter and scorning and there is no rest he will never be quieted whether he rage or laugh there is no rest 10 †〈◊〉 〈◊〉 of 〈◊〉 The blood-thirsty hate the upright y And consequently seek their ruine as is implied from the following clause but the just seek his soul z Either 1. to require his Soul or Life at the hands of those who have taken it away Or 2. to preserve it from those who attempt to take it away as this Phrase is taken Psal. 142. 4. though commonly it signifie to seek to destroy it 11 * 〈◊〉 14. 33. A fool uttereth †〈◊〉 〈◊〉 â—…is 〈◊〉 all his mind a All at once unnecessarily and unseasonably without reservation or caution but a wise man keepeth it in till afterwards b Till he have fit occasion to express it 12 If a ruler hearken to lies c Delight in flatteries or calumnies or any lying words or deceitful and wicked practices all his servants are wicked d Partly because he chooseth only such for his service and partly because they are either corrupted by his example or engaged by their place and interest to please him and comply with his base Lusts. 13 The poor and ‖ 〈◊〉 〈◊〉 the deceitful e Heb. the Man of deceits or of Usuries i. e. who hath enriched himself by such practices man meet together f Converse together and one needeth the other as Ch. 22. 2. the LORD lighteneth both their eyes g Either their bodily Eyes with the light of the Sun which promiscuously shines upon both or the Eyes of their Minds with the light of Reason and Grace which he indifferently gives to them and therefore the one should not envy nor despise the other but be ready to do good one to another as God doth good to both 14 * 〈◊〉 â—…0 28. The king that faithfully judgeth the poor h And the rich too but he names the poor because these are most oppressed and injured by others and least regarded by Princes and yet committed to their more special care by the King of Kings his throne shall be established for ever 15 * 〈◊〉 17. The rod and reproof i Correction and Instruction going together give wisdom but a * 〈◊〉 10. 1. 〈◊〉 1â—… 21 25. child left to himself k Suffered to follow his own will or lusts without restraint and chastening bringeth his mother l And further too but he names onely the Mother either because her indulgence oft spoils the Child or because Children commonly stand in least awe of their Mothers and abuse the weakness of their Sex and tenderness of their Natures to shame 16 When the wicked are ‖ 〈◊〉 iâ—… Auâ—… multiplied m Or rather are advanced because this is opposed to their falling in the next clause and so this Hebrew word is taken above v. 2. transgression increaseth n Sin and Sinners abound and grow impudent by impunity and the example and encouragement of such Rulers but * 〈◊〉 37. 36. 〈◊〉 â—…8 10. 〈◊〉 â—…1 8. the righteous shall see their fall o The destruction of such Transgressors in due time 17 * Ch. 13. 24. 〈◊〉 â—…2 15. 〈◊〉 23. 13 14. Correct thy son and he shall give thee rest p Satisfaction to thy Mind and comfort in his amendment yea he shall give delight unto thy soul. 18 Where there is no vision q i. e. No Prophecy for the Prophets were anciently called Seers 1 Sam. 9. 9. i. e. no publick Preaching of God's Law or Word as appears by the opposite clause which is called Prophecy Rom. 12. 6. 1 Cor. 14. 1 c. Where the People are destitute of the means of instruction the people ‖ Or is made 〈◊〉 perish r Because they want the onely means of Salvation Or is made naked stripped of their best ornaments God's favour and protection as this word is taken Exod. 32. 25. but he that keepeth the law s This he saith rather than he that hath vision which the Laws of Opposition might seem to require to teach us that although the want of God's Word be sufficient for mens destruction yet the having and hearing or reading of it is not sufficient for their Salvation except they also keep or obey it happy is he 19 A Servant t Who is so not onely in condition but also in the temper of his Mind disingenuous perverse and stubborn will not be corrected by words u By meer words without