Annotations upon the remaining historicall part of the Old Testament. The second part. to wit, the books of Joshua, Judges, the two books of Samuel, Kings, and Chronicles, and the books of Ezra, Nehemiah, and Esther : wherein first, all such passages in the text are explained as were thought likely to be questioned by any reader of ordinary capacity : secondly, in many clauses those things are discovered which are needfull and usefull to be known ... and thirdly, many places that might at first seem to contradict one another are reconciled ... / by Arthur Jackson.

CHAP. VII.

Vers. 1. BƲt the children of Israel committed a trespasse in the accursed thing.] That is, one of the Israelites. The people being considered conjunctim, as one entire body, that which was done by one of the members is here ascribed to the whole body of Israel.

For Achan the sonne of Carmi, the sonne of Zabdi, the sonne of Zerah, of the tribe of Judah, took of the accursed thing.] This Achan is also called Achar, 1. Chron. 2.7. which signifieth a troubler, whence he is called there Achar the troubler of Israel, as likewise the place where he was stoned is called the valley of Achar, that is, of trouble, vers. 26. of this chapter. Partly the better to evidence the certain truth of the historie, and partly to implie the stain he brought upon his ancestours, his genealogie is here set down, to wit, that Carmi was his father, and so Zabdi, who is also called Zimri, 1. Chron. 2.6. his grandfa∣ther, and Zerah or Zarah, who was the sonne of Judah, Gen. 38.30. was his great grandfather. Indeed considering that Zerah was at least fourteen years old when he went with his father Judah and his grandfather Jacob into Egypt, about the yeare of the world 2298. (as by computation of years gathered from the historie of Mo∣ses may be made evident) and that from their going down into Egypt, unto the de∣struction of Jericho are usually reckoned at the least two hundred fiftie and six years, it may well seem strange that in all this time there should be but foure gene∣rations, Zerah the sonne of Judah being but the great grandfather of Achan. But this doubt may well be satisfied by yielding that each of these that are mentioned were born in their fathers latter dayes. For if Zerah begat Zabdi when he was se∣ventie and one years old, fiftie seven years after his going into Egypt, in the yeare of the world 2355. and Zabdi begat Carmi at seventie years old in the yeare of the world 2425. and Carmi begat Achan also at seventie years old in the yeare of the world 2495. then was Achan at their coming out of Egypt nineteen years old, and at the sacking of Jericho about fiftie nine or threescore.

And the anger of the Lord was kindled against the children of Israel.] To wit, because Israel had sinned, as it is said before: And indeed as in the bodie we use to beat the back for any offence committed by the tongue; so in bodies politick, civill societies, it is no wonder that God should lay upon any of the members temporall punishments for a sinne committed by another of that body; especially if we consider that God may have alwayes just cause to punish any of his people for sinne in them∣selves,

though for the present he take occasion to strike for the sinne of another, that men may learn to hate sinne the more, which brings ruine upon more many times then the sinner himself, and be the more studious to bring others to fear God as themselves do.

Vers. 2. And Joshua sent men from Jericho to Ai, which is besides Beth-aven, on the east side of Beth-el, &c.] This Ai in Gen. 12.8. is written Hai, and Nehem. 11.31. Aijah. It is said here to have been near both to Beth-el and Beth-aven; Beth-el therefore was not farre from Beth-aven which signifieth the house of vanity, or of a lie; and in regard whereof it was that when Jeroboam had set up his idols in Beth-el, by signification the house of God, the prophets were wont to call it in con∣tempt and scorn by the name of this neighbour town Beth-aven, the house of vani∣ty. Hos. 4.15. Though thou Israel play the harlot, yet let not Judah offend, and come not ye unto Gilgal, neither go ye up to Beth-aven, nor swear, The Lord liveth. & 10.5. The inhabitants of Samaria shall fear because of the calves of Beth-aven. Now to this Ai Joshua sent spies as before to Jericho, yet these men were not to go into Ai, as before into Jericho, but into the countrey about ••t where they might view the passages, and observe afarre off the strength and fortifications of the city; Go up, saith he, view the countrey.

Vers. 3. And they returned to Joshua and said unto him, Let not all the people go up, &c.] And thus by the confidence and resolution of these men, and by their slight∣ing of Ai as a place of no strength, that might easily be taken by a few of the Isra∣elites, the Lord did secretly make way to that which he had purposed to do in the chastising of the Israelites for the sinne of Achan. Doubtlesse the spies spake what they thought, to wit, that it was needlesse to carry up the whole host of Israel against so small a city as Ai was, Let about two or three thousand go up, say they, and smite Ai, and make not all the people to labour thither; for they are but few. But God had a further end in this which they knew not of; namely, that the Israelites might be smitten by the men of Ai (whereas had all the armie of Israel gone up, the inha∣bitants of Ai would not have dared to have sallied out,) and withall, that this might be done but to a small company of the Israelites to speak of, that the losse and dis∣honour might be the lesse. And hence it was too, that Joshua and the rest did so pre∣sently approve of this advice of the spies, whenas otherwise much might have been said against it.

Vers. 4. So there went up thither of the people about three thousand men, and they fled before the men of Ai.] Notwithstanding the men of Ai were doubtlesse, as the rest of the inhabitants of Canaan, greatly dejected with fear of the Israelites, and the Israelites on the other side much imboldned with the late wonders God had wrought for them, and particularly with the overthrow and destruction of Jericho, and though they went not rashly against this city (for he had sent spies beforehand to search out the passages and advantages of the countrey, and whereas the spies had advised to send two or three thousand, he had for the better assurance pitched upon the greater number, to wit, three thousand, and those no doubt of his choicest soul∣diers) yet when the men of Ai sallied out, the Israelites fled presently before them: which shews plainly, that God being offended did in an ex••raordinary manner strike them with astonishment and fear.

Vers. 5. For they chased them from before the gate even unto Shebarim, and smote them in the going down.] That is, in the descent of a hill. So that it seems the Israelites fled at the first on-set, before a man was slain of them, being stricken with a strange fear, and were onely slain flying.

Wherefore the hearts of the people melted and became as water.] That is, the whole people of Israel were extremely terrified and dismaid because of the flight of those forces they had sent against Ai. It is strange also indeed that so poore a losse as this (for there were but six and thirty slain) should drive the whole camp of Israel into such a terrour: But God had withdrawn his supporting hand, and in this case the most stout and valiant will soon shrink and be afraid.

Vers. 6. And Joshua rent his clothes, and fell to the earth upon his face, &c.] To wit, because the Canaanites had thus put the Israelites to flight. The losse they had received indeed was nothing to speak of: for what was the losse of six and thir∣ty men to them that had so many hundred thousand in their Camp? But alas it was not their losse so much as the apprehension of Gods displeasure that lay so heavy up∣on them. God had promised that no man should be able to stand before them, Chap. 3.16. and that he would without fail drive out the inhabitants of the land before them, Chap. 3.10. their flying therefore now before the enemy, especially in so in∣glorious a manner, was to them an argument, that God was offended with them, and so had withdrawn himself from their help, and hence was this heavy lamentation: even the smallest affliction, if it be looked upon as an effect of Gods anger, is terrible to the people of God. Wicked men onely grieve for the punishment, and therefore so long as God visits them with a more gentle hand by way of warning they never regard it. But the genuine children of God mourn chiefly still for Gods displeasure, which if it be discovered by a frown or the least chastisement it wounds them to the heart. Concerning this custome of rending their clothes when they were greatly af∣flicted for any thing that befell them, see the note upon Gen. 37.29.

And put dust upon their heads.] This was another expression of grief which the Jews and other nations likewise in former times used upon any extraordinary occa∣sion of sorrow, as we may see, 1. Sam. 4.12. Job 2.12. And when they lift up their eyes afarre off and knew him not, they lift up their voice and wept, and they rent every one his mantle, and sprinkled dust upon their heads towards heaven. Ezek. 27.30. And shall cause their voice to be heard against thee and shall cry bitterly, and shall cast up dust upon their heads, and shall wallow themselves in the ashes; and was practised at this time by Joshua and the elders of Israel, 1. by way of hum∣bling themselves before God, even to imply what Abraham in expresse words ac∣knowledged Gen. 18.27. that they were but dust and ashes, not worthy to appear before God, or to speak unto him: 2. By way of imploring Gods mercy to them in regard of the frailty of their condition, according to that expression which Job useth, Job 10.9. Remember, I beseech thee, that thou hast made me as the clay, and wilt thou bring me into dust again; and David, Psal. 103.14. For he knoweth our frame; he remembreth that we are but dust: and 3. By way of representing their miserable and sad condition which with words they were not able sufficiently to ex∣presse, even that they were brought down to the very dust, to a low and poor and

despised condition, and were indeed in a manner as so many dead men.

Vers. 7. And Joshua said, Alas O Lord God, wherefore hast thou at all brought this people over Jordan, &c.] Some expositours seek to give such an interpretation to these words, as may wholly clear Joshua from that which the words seem to in∣tend, to wit, an impatient expostulation with God for bringing the Israelites over Jordan that he might there deliver them into the hands of the Amorites to destroy them, and to that end they make the meaning of his words to be onely this, That he desired to know of God what it was wherewith he had provoked him to deliver them up into the power of their enemies, over whom otherwise they should have been victorious, as if he had said, It is not O Lord without cause that thou hast withdrawn thine assistance from us, and suffered these uncircumcised people to put us to slight, and therefore make known to us we beseech thee what the sinne is whereby we have forfeited those promises thou hast made to us, of driving out the inhabitants of this land before us; And so likewise they understand the following clause, would to God we had been content and dwelt on the other side Jordan, as intended onely to imply how much better it had been for them to have stayed in the land without Jordan, then to be brought over Jordan to be destroyed by the inhabitants there. And indeed it cannot be well thought that either Joshua did indeed think that God had brought them over Jordan purposely that the Canaanites might there destroy them, or that he intended to contest and quarrell with God for dealing so with him, or that he so much as wisht indeed that they had not come over Jordan. Well, but yet the words do manifestly imply more then an humble desire of knowing what the sinne was wherewith they had provoked God to let the enemie prevail over them; Wherefore hast thou at all brought this people over Jordan, &c. are mani∣festly words of Expostulation with God; and therefore I conceive that thus we must understand them, to wit, that though Joshua did not think indeed that God had a purpose to deliver them into the power of the Canaanites, but meant onely to plead with God for his poore people, that he would not repent of the good he had pro∣mised he would do for them, nor suffer the Canaanites to prevail over them, yet in expressing his desire herein, being carried away with his passion and sorrow, he brake forth beyond the bounds of that modesty and reverence, wherewith it is fit that men should expresse their desires, when they addresse themselves to supplicate the great God of heaven and earth.

Vers. 9. And what wilt thou do unto thy great name?] To wit, because if thy people be cut off, the idolatrous Canaanites will hereupon take occasion to blas∣pheme thy name, saying, as Deut. 33.27. Our hand is high, and the Lord hath not done all this, or, the Lord was not able to give them the land which he had promi∣sed them: and so will preferre their idol-gods before the Lord God of Israel.

Vers. 11. For they have taken of the accursed thing, and have also stollen, &c.] Here the Lord sets forth the severall degrees of the hainousnesse of that sinne of A∣chans, wherewith all Israel was involved, for first, saith the Lord, they have taken of the accursed thing, that is, they have reserved to themselves some part of that which as an accursed thing should have been burnt, to wit, the Babylonish garment: secondly, they have also stollen, that is, they have taken of that also which I reser∣ved

for my self, to wit, the gold and silver: thirdly, and dissembled also, that is, they have done this closely and cunningly, the party offending carrying the matter so as if he had done no such thing (which indeed must needs be a great aggravation of his sin, this being no lesse implicitly, but a deniall of Gods omniscience, or a bold contempt of his wrath against those that transgresse his Laws:) and then fourthly, they have put it even amongst their own stuffe, which is added as the last and highest aggra∣vation of this wickednesse, because this argued a remorselesse resolution to hold what he had so wickedly gotten, and that he was farre from being smitten in conscience for what he had done.

Vers. 13. Ʋp, sanctifie the people, &c.] See the note upon Exod. 19.10.

Vers. 14. And it shall be that the tribe which the Lord taketh shall come accord∣ing to the families thereof, &c.] That is, the tribe upon which that lot falleth, shall bring all their severall families, that so by casting of lots, it may also be discovered which is the guilty familie: for that the guilty tribe, and then the guiltie familie, & then the houshold were taken by lots, is evident by comparing this place with that in the 1. Sam. 14.41, 42. where the same phrase is used, Saul said unto the Lord God of Israel, give a perfect lot, and Saul and Jonathan were taken; And Saul said, Cast lots between me and Jonathan my sonne, and Jonathan was taken. But why did not the Lord tell Joshua that Achan was the partie that had sinned, but cause him thus to be discovered by casting of lots? I answer: first, because by this means the Lord tried Achan whether he would come in voluntarily and confesse his sinne; and indeed by Achans holding out so long, even till the lot fell upon his own person, there was a notable discovery made, how hardly men are brought to confesse their se∣cret sinnes, and how prone they are to flatter themselves with a vain hope, that their secret sinnes shall never be discovered: and secondly, because hereby the Lord made known that even the most casuall things, to wit, the casting of lots are certainly governed by the providence of God, according to that of Solomon, Prov. 16.33. The lot is cast into the lap, but the whole disposing thereof is of God: a truth the fit∣ter to be cleared to this people, because the land was within a short time to be divi∣ded amongst them by lot.

Vers. 15. And it shall be, that he that is taken with the accursed thing, shall be burnt with fire, he and all that he hath, &c.] That is, after he hath undergone the punishment due to him by the Law, as a presumptuous transgressour of Gods com∣mand (which was, that he should be stoned, Numb. 15.30, 35.) let him be also burnt with fire, according as the things anathematized, or accursed, were to be con∣sumed. See vers. 25. And all Israel stoned him with stones, and burned them with fire after they had stoned them with stones.

Vers. 17. And he brought the familie of Judah, &c.] That is, the families which were foure or five, Numb. 26.20, 21.

And he brought the familie of the Zarhites man by man.] That is, the heads of that familie one after another, to wit, those five mentioned, 1. Chron. 2.6. The sonnes of Zerah, Zimri, and Ethan, and Heman, and Calcol, Dara, five of them in all, and so Zabdi was taken, that is, the lot fell upon his posterity and house∣hold, who were brought man by man.

Vers. 18. And he brought his houshold man by man, &c.] That is, Joshua, as a∣bove vers. 16. So Joshua rose up early in the morning, &c.

Vers. 21. And behold they are hid in the earth, in the midst of my tent, and the silver under it.] That is, and the silver you shall find under the garment, or rather (as the originall may be understood) wrapt up within the garment, to wit, because it consisted of so many severall peices of coyn, and this he expresseth, that by this par∣ticular relating how they were hid, it might be the more evident that he spake truly.

Vers. 22. So Joshua sent messengers, and they ran unto the tent, &c.] This run∣ning of the messengers to Achans tent, to fetch the things stollen which he had con∣fessed were hidden there, might well proceed from their eager and earnest desire to clear themselves from the accursed thing which had kindled Gods anger against them: (for they were fetched not onely to discover the truth of what Achan confessed, but also that they might be burnt, as God had commanded vers. 15.) yet it may be also, that God commanded them to runne, lest any upon Achans confession should get thither and remove them elsewhere.

Vers. 24. And Joshua and all Israel took Achan, &c.] Here the story relates how Joshua and the Israelites took Achan, with the things he had stollen, his chil∣dren, and all that he had, and carried them down to the valley, called afterwards upon this occasion, the valley of Achar, that they might be there burnt, as God had commanded. Now amongst other things there being here particular mention made of his oxen, and his asses, and his sheep, &c. it may be gathered from thence, that he had before a competent estate, and did not therefore steal those things for want, which he took out of the spoyl of Jericho, but out of mere covetousnesse for the further in∣riching of himself, which was doubtlesse a great aggravation of his sinne.

Vers. 25. And all Israel stoned them with stones, and burned them with fire after they had stoned them with stones.] So that both Achan and his sonnes and daughters were stoned. Now though this Joshua might not have done by the ordi∣nary Law, Deut. 24.16. The father shall not be put to death for the children, nei∣ther shall the children be put to death for the father: yet here it was just, because God commanded it; yea though they were no way consenting to their fathers sinne: for first, God might have respect if they were of grown years, to the punishment of other sinnes whereof he knew them guilty, or might take them away in mercy: but however though they were infants, at least some of them, to take away the life of in∣nocents by this means, was no injustice in God, no more then when he takes them away by the biting of a beast or a serpent, or by causing them to fall into the fire or water, or by the violence of a feaver, or any other means. Gods judgements are ma∣ny times unsearchable, they are alwayes just.

Vers. 26. And they raised over him a great heap of stones.] To wit, as a mo∣nument to give warning to posterity not to provoke God by transgressing his Law as Achan had done, and withall, as a means to prevent that none of the people should meddle with the gold and silver, which as an accursed thing was cast in∣to the fire.