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.

ANNOTATIONS Upon the book of JOSHUA.

CHAP. I.

NOw after the death of Moses the servant of the Lord, it came to passe that the Lord spake unto Joshua, &c.] Here begins the history of Israels commonwealth under the government of Joshua; and therefore is this book called the book of Joshua. Some adde also, that it was so called because it was written by Joshua; which may be judged the more probable, first, because the example of Moses herein, who wrote the State of Israels common-wealth in his time, might be a strong inducement to Joshua to do the like: and secondly, because that place, chap 24.26. And Joshua wrote these words in the book of the Law of God, &c. is an evident proof that he wrote some part of this book, if not that he wrote it all. It is true, there are some passages in this book which could not be written by Joshua; as 1. That mention which is made of the book of Jasher, Chap. 10.13. And the Sunne stood still, and the Moon stayed untill the people had avenged themselves upon their enemies. Is not this writ∣ten in the book of Jasher? for this book of Jasher was written after Davids time, as is evident, 2. Sam. 1.18. where it is said, that David bid them teach the children of Judah the use of the bow; behold it was written in the book of Jasher. 2. That story of the expedition of the Danites when they took Laish, mentioned in this book of Joshua, chap. 19.47. which was long after that, Judges 18.1. &c. and 3. The re∣lation of Joshua his death and buriall, chap. 24.29, 30. These things, and some others that might be picked out could not indeed be written by Joshua; but though the book it self were written by Joshua, yet these passages might be inserted afterwards by some other Penman of the holy Ghost: for so also in the foregoing books which all men yield were written by Moses, we find some passages too, that could not be written by Moses himself, but were afterwards added by some other, as is noted upon that re∣lation of the death & buriall of Moses, Deut. 34.5. &c. However, sufficient it is for us to know, that whoever wrote this book he wrote it by the inspiration of the holy Ghost; for hereto there is a testimonie given in the new Testament, where some pas∣sages thereof are cited as parts of the sacred Scripture, the word of God; as that which in this chapter is spoken to Joshua, and cited by S. Paul, Heb. 13.5. I will never leave

thee nor forsake thee. As for this first passage wherewith this book begins, it shews how Joshua received a command from God to lead the Israelites over Jordan into the land of Canaan; the Lord had before appointed that Joshua should succeed Moses in the government of Israel, Numb. 27.18. and upon the laying of Moses hands up∣on him, he had received an extraordinary measure of the gifts of Gods spirit to ina∣ble him for the government, Deut. 34.9. And therefore doubtlesse immediately af∣ter the death of Moses, Joshua took upon him the supreme Magistracy: But here now we are told how either at that time so soon as Moses was dead, or rather after the thirty dayes that were spent in lamenting the death of Moses, Deut. 34.8. the Lord spake unto Joshua the sonne of Nun, Moses minister, and gave him that charge which is here after related. Whether God spake this to Joshua by an audible voice, by the secret instinct of his spirit, in some dream or vision, or by the high-priests inquiring for him by the Ʋrim and Thummim we cannot conclude, because we find it not expressed, onely we find that God had formerly promised that Eleazar the priest should ask counsel for him after the judgement of Ʋrim before the Lord, Num. 27.21. But for this title given here to Joshua, that he was Moses minister, the Lord spake unto Joshua, Moses minister; we may well think that was purposely added to imply one reason amongst others, why Joshua was most fit to succeed Moses in the government, to wit, because having been so many years together his minister, by his continuall & daily conversation with Moses he could not but learn much thereby to prepare and fit him the better for this service.

Vers. 2. Moses my servant is dead, now therefore arise, &c.] Here the Lord exhorts Joshua, that since Moses was dead, he should now lead the Israelites over Jordan, and carry them into the land, which according to his former promises made to their fathers, he was now ready to conferre upon them. Now in mentioning the death of Moses he useth this expression, Moses my servant is dead; first, and princi∣pally, to imply what it was he required of him, to wit, that as their captain and su∣preme governour he should now conduct them into the land of Canaan, for Moses is here called Gods servant, in regard of the supreme magistracy whereto God had advanced him, and so the drift of the words is, that since Moses their governour was dead, he should now as his successour go before the people in his stead: secondly, to imply, that as Moses in his magistracy was subordinate to Gods will, and was onely to do all things according to his direction, so must it be with Joshua too: and third∣ly, that by speaking thus honourably of Moses, Moses my servant, Joshua might be encouraged faithfully to serve God in his place, as Moses had done, that he also might gain such favour and esteem with God as Moses had gained.

Vers. 3. Every place that the sole of your foot shall tread upon, that have I given unto you, &c.] That is, every place in the land formerly promised them, which is de∣scribed and bounded in the following words, first, by the wildernesse that they had passed through, which was their South bound; secondly, the mountain Lebanon, and the great river, the river Euphrates, which was their North border, and thirdly, the great Sea, that is, the midland-sea, which was their West border; as for their Eastern border that is not here mentioned; because the Israelites were now at the East side of the land, and the drift of these words was onely to shew Joshua how

farre the land he would give them should reach every where from the place where they now were. Indeed, that the Israelites did never extend the bounds of the land thus farre, is evident: for though in Davids and Solomons time all the nations as farre as Euphrates became tributaries to the crown of Israel, 1. Kings 4.21. Solo∣mon raigned over all kingdomes from the river, (that is, the great river Euphrates) unto the land of the Philistines, and unto the border of Egypt, &c. yet they never destroyed the inhabitants there, and planted themselves in their countrey as they did in the land of Canaan: and therefore in that place before cited, ver 25. the land of Israel is said to reach onely from Dan to Beersheba as formerly. But the reason of this was, because the people of Israel failed in keeping covenant with God, and it was onely upon condition of their obedience, that God promised thus farre to in∣large their borders.

Vers. 5. As I was with Moses so I will be with thee, &c.] In these words the Lord doth not onely promise Joshua to assist him as he had assisted Moses, but with∣all likewise by putting him in mind of the great things he had done for Moses, he doth covertly encourage him against the fear of those mighty nations with whom he was to encounter.

Vers. 6. Be strong and of a good courage, &c.] We find this often pressed upon Joshua, first by Moses, Deut. 31.7. And Moses called unto Joshua and said unto him, in the sight of all Israel, Be strong and of a good courage, &c. for which he had a speciall command from God, Deut. 1.38. and 3.28. Charge Joshua, and encourage him, and strengthen him, &c. secondly, by the Lord himself, Deut. 31.23. and so again three severall times in this chapter here, and vers. 7. and vers. 9. and last of all, by the people. And why was this? not because Joshua had discovered any faintheart∣ednesse or cowardise; but first, because the work he was to undertake was so weigh∣ty and perillous, and that not onely in regard of those many and mighty nations whom he was to destroy and plant the Israelites in their room, but especially also in regard of the stubbornnesse of the people whom he was to govern, of whose rebelli∣on against Moses, yea against God, he had often been an eye-witnesse: secondly, be∣cause the Lord knew well that Joshua had humble and low thoughts of himself, and feared much his insufficiency for so great a charge, as indeed the wiser and the more able men are, the more jealous they are of themselves in such cases: and thirdly, because even those that are best resolved do yet need to be quickned and stirred up; and that principally, lest they should shrink from doing exactly what God hath en∣joyned them for fear of any difficulty that may lie in their way: of which God gives Joshua speciall warning in the following verse, Onely be thou strong and very cou∣ragious, that thou mayest observe to do according to all the Law which Moses my servant commanded thee, &c.

For unto this people shalt thou divide for an inheritance, the land, &c.] As if he had said, this I have appointed to be thy honour, and therefore be not afraid to un∣dertake the charge. And indeed this was the principall thing wherein Joshua was a type of Christ; Moses did not carry the Israelites into the land of Canaan, but Moses being dead Joshua did it: so neither could the Law carry us into the heavenly Ca∣naan; for by the righteousnesse of the Law can no man be saved: but Christ, our

Jesus, our Saviour hath by his merits opened a way for us into the heavenly Ca∣naan, and is gone before to prepare a place for us, John 14.2, 3. I go to prepare a place for you. And if I go to prepare a place for you, I will come again and receive you to my self, that where I am, there you may be also.

Vers. 7. Turn not from it to the right hand, or to the left, that thou mayest pro∣sper whithersoever thou goest.] If we reade the words as it is in our Bibles, then there is here a promise implyed, That if Joshua did strictly observe Gods law, not yielding any way to turn aside from that rule, he should prosper in every thing that he undertook. But if we reade the last clause as it is in the margin of our Bibles, that thou mayest do wisely whithersoever thou goest; then the drift of these words must be, either to give Joshua to understand, that it would be his greatest wisdome to do in all things as God in his Law had enjoyned him, whatever his own reason might suggest to the contrary; which agrees with that of the Prophet, Jer. 8.9. They have rejected the word of the Lord, and what wisdome is in them? Or else, to as∣sure him, that if he did sincerely observe to do all things according to Gods law, then the Lord would more abundantly poure forth the spirit of wisdome upon him; which agreeth with that of David, Psal. 25.12. What man is he that feareth the Lord? him shall he teach in the way that he shall chuse: and that of our Saviour, Matth. 13.12. Whosoever hath, to him shall be given, and he shall have more abun∣dance.

Vers. 8. This book of the Law shall not depart out of thy mouth, &c.] The book of the Law which Moses wrote, was delivered to the Levites, to be laid up by them in the side of the ark, Deut. 31.25, 26. it was therefore a copy of this law, whereof the Lord here spake to Joshua, This book of the Law shall not depart out of thy mouth; and the meaning of this is, that by frequent and continuall reading and conference, he should labour to be so expert in it, that in all his judgements he should be able readily to judge as it was in that Law determined, and in all other things to order himself according to the directions which were there given.

Vers. 11. Prepare you victuals, for within three dayes you shall passe over Jor∣dan.] For though as yet they had that manna from heaven, yet where other meat might be had, they were not debarred the eating of it. See Deut. 2.6. Now though the story of the spies that were sent to view Jericho, be related in the following chapter, yet doubtlesse this charge given by the Officers to the people, for preparing vi∣ctualls for themselves against they were to passe over Jordan, was given them after they were returned from Jericho. For this charge was given but three dayes before they were to go over Jordan, and the spies stayed three daies in the mountains for fear of those that pursued them as they returned from Jericho, chap. 2.22.

Vers. 14. But ye shall passe before your brethren armed, all the mighty men of va∣lour.] That is, you shall passe over Jordan together with your brethren, and all that passe over shall be mighty men of valour, or of the prime choice of your armies: for that Joshua left garrisons in every city of these tribes for the guard of those they left behind them, is evident. See Numb. 32.21.

Vers. 17. According as we hearkned to Moses in all things, so will we hearken unto thee.] That is, as we acknowledged Moses and obeyed him as our supreme Ma∣gistrate,

so will we likewise obey thee. Nor need we wonder that they should thus expresse themselves, because of the frequent rebellion of this people against Moses: For first, that mutinous generation were all destroyed in the wildernesse, and it was their posterity, that had been more obsequious to Moses, that made this promise. And secondly, even the people formerly had ordinarily yielded obedience to Moses, though now and then they brake into rebellion against him.

Onely the Lord thy God be with thee, as he was with Moses.] That is, the Lord prosper thee in all thy proceedings and attempts, as he prospered Moses: and this they adde, either onely by occasion of the mention they had made of Moses in the former words, the high & precious esteem they alwayes had of him causing them thus abruptly to break forth into this wish or prayer, That the Lord would be with him as he was with Moses; or else, to intimate an acknowledgment, that however they would be ready to go over with their brethren, and aid them against the inhabitans of Canaan; yet it was not so much their help as the Lords help that must make them victorious: We will, say they, passe over Jordan, and do in all things what thou shalt enjoyn us, onely the Lord, that wrought so great things for us under the go∣vernment of Moses, afford us the same assistance and favour under thy govern∣ment too.

CHAP. II.

Vers. 1. ANd Joshua the sonne of Nun sent out of Shittim two men, to spie se∣cretly saying, Go view the land even Jericho.] That is, the citie of Jericho, and the land about it. This Joshua did before he gave that charge to the people which is related in the former chapter, vers. 10. though it be here inserted af∣ter it, as is there noted. Considering what a mischief formerly followed upon Moses his sending forth of spies to search the land, Deut. 1.27, 28. it may seem strange that Joshua durst take this course again: but therefore it is most probable that Joshua did not this without some speciall direction from God; and then no wonder it is, though this succeeded well when that did not; for that proceeded first from a motion made by the people, out of some secret fear and distrust, as is noted upon Numb. 13.2. but here now the people had no hand in it; and therefore there were not now twelve chief men chosen for this service out of all the tribes, as there were then, but Joshua onely chose two men whom he knew able and fit for this imployment, and these two he sent away secretly without the knowledge of the people (for that I con∣ceive is implyed in this word secretly; not onely that they were ordered to carry themselves closely and cunningly, perhaps in some disguise, that they might not be discovered, which all spies are wont to do, but also that they were sent away privi∣ly without any knowledge of the people, that so the businesse might be carried the more covertly) and therefore we see also that when these spies returned, they gave an account of what they had done onely to Joshua, vers. 23, 24. whenas those that Moses sent returned their answer to all the Congregation, Numb. 13.26. However, if Joshua had not a speciall direction from God for the doing of this, yet doubt∣lesse he did it not out of any secret distrust or fear, but out of a necessary providence

that became a Generall, that he might the better know what course to take when they were gotten over into Canaan. For though God had assured him that he should drive out the inhabitants of the land, yet he knew that God expected that he should use all requisite means that might conduce thereto, and therefore intending first to at∣tempt Jericho, which was the nearest city of note to the river Jordan, he sent spies thither to view the city and land about it, to see how it was fortified, of what strength and courage the people were, what preparations the inhabitants had made to resist them, and which way they might best passe into the city.

And they went and came into an harlots house named Rahab, &c.] In passing from Shittim to Jericho, they must needs passe over Jordan, which they might do by those foords mentioned, vers. 7. And the men pursued after them the way to Jordan unto the foords: and again, Judg. 3.28. As for their taking up their lodging in Ra∣habs house when they came to Jericho, this they did, either because in her house built upon the town wall, vers. 15. they might the more conveniently view the for∣tifications and strength of the city, or because in such an obscure corner they might be the better concealed, and were not so likely to be discovered; or because thence they might most conveniently slip away, if they should be discovered. The Hebrew word here translated an harlot, is by some translated an hostesse or victualler: but every where else signifieth an harlot, and is so here taken by the Apostles testimony, Heb. 11.31. By faith the Harlot Rahab perished not with them that believed not. James 2.25. Likewise also, was not Rahab the harlot justified by works? whence it was perhaps that vers. 13. amongst those whose lives she pleads for, there is no men∣tion neither of husband nor children, though she lived in a house apart from her fa∣ther; yet was this woman by the speciall grace of God not onely wonne to embrace the faith of Israel, and to joyn her self to Gods people; but besides, after her con∣version she was married to Salmon a Prince of the tribe of Judah, and so was of the stock of whom David, yea Christ descended, Matth. 1.5. a notable instance of the freedome of Gods grace, to shew mercy to them that are most unworthy of it.

Vers. 2. Behold there came men in hither to night of the children of Israel, to search out the countrey.] That is, late in the evening, that so they might the better passe undiscerned; and indeed their sudden discovery makes it probable that it was by watchmen, purposely set to observe those that came into the city, as in dangerous times they use.

Vers. 4. And the woman took the two men and hid them.] To wit, either before the messengers of the King came to her house, having heard some muttering of the businesse amongst her neighbours, or whilest they knocked at her gates perceiving them to be messengers sent from the King. And this was that noble act of faith, for which Rahab is so highly extolled in the Scriptures: Heb. 11.13. By faith the har∣lot Rahab perished not with them that believed not, when she had received the spies with peace. Having heard of the great things which God had done for the Israelites, by a speciall and extraordinary perswasion of Gods spirit, she did verily believe that God had determined that this people should destroy the inhabitants of the land, and dwell in their room, therefore resolved to do what she could in preserving these spies, though it were with the hazarding of her self: and thus though it be grosse treachery

in it self for man or woman to hide those that seek the ruine of their countrey, and when they are sought for, to make way for their escape; yet this in Rahab was com∣mendable, and that because she did it in faith, and to further that which she knew God would have done, whose will is the sure rule both of good and evil: and be∣sides, she knew the Israelites would certainly take the city, though these spyes should have been apprehended.

There came men unto me, but I wist not whence they were, &c.] In this answer of Rahab to the Kings messengers, first, she plainly and readily, without any stum∣bling, confesseth what she knew was certainly known, and could not therefore be denied, to wit, that there did two strangers that evening come into her house, and that as hoping by her ingenuous confession hereof, to make them the readier to be∣lieve what she meant further to say: But then in the next words she doth directly deceive them with a feigned tale: For foure lies are manifest in the following words, first, That she wist not whence they were: secondly, vers. 5. That about the time of shutting of the gate the men went out, that is, out of the city: thirdly, That whe∣ther they were gone she wot not: and fourthly, That if they pursued after them quickly, they might overtake them. Nor need we wonder that Rahab should be so highly commended for this she did, seeing she spake that in so many particulars which she knew was not true; her seeking to hide the spies was an act of faith, very plea∣sing to God, but her lying to the messengers was an infirmity, which God was plea∣sed to passe over: and thus indeed corruption doth usually intermingle it self in the best actions of the servants of God, and makes them do the good they do lamely and imperfectly.

Vers. 5. Pursue after them quickly, for ye shall overtake them.] Thus by intimating the necessity of a speedy pursuit, and by giving them hope of over∣taking them if they would immediately pursue them, she made semblance as if she desired they might be apprehended, and withall, put them off from that exact search, which otherwise they would surely have made.

Vers. 6. But she had brought them up to the roof of the house, and hid them with the stalks of flax, &c.] Their houses being built plain on the top like the leads of our churches, there she had spread the stalks of flax that they might be dried by the sunne, and under those she hid them.

Vers. 7. And the men pursued after them the way to Jordan unto the foords.] That is, being fully possessed with an opinion, that they should overtake and appre∣hend these spies of Israel, they never searched her house any further, but, as Rahab had advised them, away presently they went out of the city in the pursuit of them; wherein the overuling power of God infatuating these men was clearly discovered, there being indeed no just reason why the words of an harlot, without any evidence given of the proof of what she said, should so easily have beaten them off from the search of her house.

And as soon as they which pursued after them were gone out, they shut the gate.] That is, as soon as the Kings messengers were gone out of the citie to pursue after the spies, the men of the citie shut the gates, as thinking thereby to make sure that if they were not yet gone out, as Rahab had said they were, they should not get out

afterwards: and this is noted, first, to shew the perillous straits the poore spies were still left in, being thus shut up in an enemies city without any possible way, as it might seem, of escape: and secondly, to intimate how herein also God did infatuate the inhabitants of the city, who though they thought of preventing the escape of the spies if they were not already gone out, and were thereupon so cautelous to shut the gates so soon as ever the Kings messengers were gone forth, yet never minded the set∣ting of scouts and watchmen about the walls of the citie to prevent likewise their escaping that way. But thus God is wont to cause the wisdome of the wise to perish, as the prophet speaks, Esa. 29.14.

Vers. 8. And before they were laid down, she came up unto them upon the roof.] That is, before the men of the city were laid down, of whom mention was made in the foregoing verse, she stayed not till all were gone to rest, but so soon as the gate was shut, she went up unto the spies on the roof; or if we understand it of the spies to whom she went up, the meaning must be this, that before they were returned from that place where they were hid, to their beds, there to lie down and take their rest, she came up to them upon the roof, &c. she did not suffer them to take their rest there that night, because the danger was over, and then send them away the next day, but presently went up to them to satisfie them what was done (for lying in that conditi∣on they could not but long to know the event) and having then made a covenant with them, immediately let them down out at the window.

Vers. 9. And she said unto the men, I know the Lord hath given you the land, &c.] Doubtlesse she did first acquaint them with that which had passed betwixt the Kings messengers and her; but to avoid the repeating again of that which was before related, the story here begins with the profession she makes to them of her confidence that the Israelites would certainly drive out her people and possesse their land, making this the ground of that she had done even to the manifest hazarding of her own life for their preservation, and of the request she afterwards makes to them, that they should spare her and her fathers house, when they took Jericho. And indeed observable it is, that whereas the Israelites knew that this had been pro∣mised to their fathers for many generations, and had heard that promise often con∣firmed to them by Moses, and had seen the great things which God had done for them, and yet notwithstanding did ever and anon stagger and fear, this poor woman, which had onely heard of a report of the wonders which God had done for them, was confidently perswaded that God would give them the land, and made no que∣stion of it, I know, saith she, that the Lord hath given you the land; insomuch that whilst these spies were as yet in such a desperate danger in the eye of reason, being locked up in a citie of their enemies, and not knowing how to escape away, she could beg of them for kindnesse and mercy to be shown to her & hers, no otherwise then if they had taken the citie already, and so all the lives of the inhabitants had been at their disposing. As for their talking thus together being of two severall nations, we need not question that, for certainly the language of the Canaanites and other neighbouring nations was not in those times much different from that of the Hebrew, as by many names both of men and cities amongst the Canaanites is very evident.

Vers. 12. Swear unto me by the Lord, since I have shewed you kindnesse, that

ye will also shew kindnesse unto my fathers house.] The kindnesse which Rahab here saith she had shown to the spies, was not onely her hiding them from the Kings messengers, but also the project she had devised and resolved upon for the letting of them down out of her window (and indeed the other had been but a small kindnesse to them without this) and therefore questionlesse she had acquainted them with her resolution herein, though that be not expressed.

Vers. 12. And give me a true token.] That is, a signe whereby we may make our selves known to the Israelites when they take the city, and wherein you will be true and faithfull to us, and when you see it, spare us from the generall destruction.

Vers. 14. And the men answered her our life for yours.] This is spoken by way of oath and execration, which Rahab had desired of them, vers. 12. as if they had said, May destruction light upon us, if we take not such order that you and yours shall be preserved.

If ye utter not this our businesse.] To bind her the more strictly, say some Expo∣sitours, to persevere in this she had begun to do, and not to discover them so soon as they were gone. They annex this condition, and thereby give her a hint, that if she brought them in danger by discovering them, though God should preserve them by some other means, yet she must expect no mercy from them. But I rather conceive that the businesse they here speak of, is chiefly that compact betwixt them agreed up∣on concerning the preservation of her and hers, and the signe whereby they were to know her house, as seems probable vers. 20. where the spies having spoken of this compact betwixt them, they then repeat these words, If thou utter this our businesse, then we will be quit of this thine oath. The meaning whereof is, that if by uttering that agreement which they had made, others besides her kindred should crowd into her house, or by using the same token of hanging out a scarlet thread, think to preserve their housholds also from the publick destruction, they would not then be bound by their oath to afford her or hers any mercy.

Vers. 16. And she said unto them, Get you to the mountains, &c.] Some con∣ceive that this conference betwixt them which here follows, was before she let the spies out at her window: But the contrary is evident, vers. 18. where they speak of her letting them down out at the window as a thing already done, Thou shalt bind this line of scarlet thread in the window which thou didst let us down by. Indeed it is probable that the spies had before they were let down agreed with her (though that be not expressed) that the line of scarlet thread, which she had in a readinesse to let them down by, should hang out at her window, that thereby the Israelites might know her house when they came against the city. But this which is here rela∣ted was doubtlesse spoken after the men were down, in the still of the night, the wo∣man looking down to them out at her window.

Vers. 17. And the men said, We will be blamelesse of this thine oath, &c.] That is, we would not be found faulty in not keeping the oath which thou hast caused us to swear, nor would we be thought faulty therein when indeed we are not; this therefore they premise as the reason they desired to have it cleared fully betwixt them upon what conditions they had swore to secure her and hers; and accordingly they propound three conditions in the following words: first, that the line of scarlet

thread, whereby they were let down, must be hanged out at the window, as the token whereby the house should be known; and if therefore through neglecting to do this, the Israelites should break into her house and offer them any violence, they would be guiltlesse: secondly, that her father, mother, brethren, and kindred should come home to her house and abide there; and therefore if any of them were kil∣led not being in the house, that should be no breach of their oath: and thirdly, that she should by no means utter this which had passed betwixt them to any body whatever, and if therefore others should delude them by hanging out a scarlet thread at their window also, they would not be bound by their oath to save neither the one nor the other.

CHAP. III.

Vers. 1. ANd Joshua rose early in the morning, and they removed from Shittim, &c.] By the inference of this upon that which went before in the lat∣ter end of the foregoing chapter, concerning the return of the spies which he had sent from Jericho, it may seem that having heard from them the report which they made of the fear of the inhabitants, he rose early the very next morning and went away with all the Israelites from Shittim to Jordan; but if we thus understand this place, then it must necessarily be yielded, that before the spies returned to him, he had given that charge to the Israelites by the Officers, whereof mention was made before, chap. 1.11. to wit, that they should prepare themselves victualls, and that because within three daies they should passe over Jordan. For that charge was certainly given them at Shittim, (it could not be given them when they came to Jordan, where they lodged onely one night, as it is said here, and then passed over the next day) and must needs therefore be given them before the spies came back, if Joshua went away from Shittim the very next morning after their return. But now, because it is very improbable that Joshua would appoint the people to prepare to passe over Jordan within three dayes, when as yet he could not tell whether the spies would return within that time or no, neither was it to any purpose to send them if he had not re∣solved to wait for their return, that according to the information they should give him they might order their journey, therefore I conceive rather, that the drift of these words is onely to shew, that when they removed from Shittim to Jordan, Jo∣shua rose early in the morning that day, to dispose of all things for their intended journey, and not that it was early the next morning after the spies returned. And so in this order I conceive those things were done which are here related: First, after the return of the spies, the people being much encouraged by the tidings they brought, Joshua commanded the Officers of the people (as is noted before, chap. 1.10, 11.) saying, Passe through the host and command the people, saying, Prepare you victu∣als, for within three dayes ye shall passe over this Jordan: Secondly, when the peo∣ple had according to this direction made provision for their journey, Joshua rose ear∣ly in the morning, and they removed from Shittim and came to Jordan. And then thirdly, the three dayes being expired after which they had been told they should passe over Jordan (and that was the very day it seems when they were come to

Jordan) Joshua again sent the officers through the host to give direction to the peo∣ple, how they should follow the ark the next day in passing over the river Jordan; and this is that which follows in the next verse, And it came to passe after three dayes that the officers went through the host, &c.

Vers. 3. When ye see the Ark of the covenant of the Lord your God, and the Priests the Levites bearing it, &c.] See the note upon Numb. 4.15.

Vers. 4. Yet there shall be a space between you and it, about two thousand cubits by measure, &c. As near as they could guesse by their eye: and two thousand cubits was a thousand yards of our measure. But why were the people enjoyned, in fol∣lowing the ark as it was carried by the Priests before them to lead them over Jordan, to keep so farre behind it? I answer, first, That all Expositours do joyntly agree, that this was partly to teach them to fear the Lord their God, of whose presence amongst them the ark was a signe. But secondly, another reason is here rendred in the fol∣lowing words, Come not near unto it, that ye may know the way by which ye must go: for ye have not passed this way heretofore. The meaning whereof is somewhat questionable: for there are some that conceive of these words thus; to wit, That they were enjoyned to keep thus farre behind the ark, to the end they might all the more commodiously see the ark when the Priests went with it into the river Jordan, and how the waters of the river were divided before them, and so might know the way by which they were to go. But I see not how their being two thousand cubits behind the ark, could be an advantage for the seeing of this, and not rather a hinde∣rance; unlesse we suppose that being so farre behind the ark, they were upon the as∣scent of a hill, which led down to the river Jordan, from whence they might behold how the Priests went on with the ark, and entred the river. Better therefore, I con∣ceive, these words may be understood thus, Come not near unto it, that ye may know the way by which ye must go: That is, that the Priests bearing the ark may discover a sure and safe passage for you through the river, before you come near to enter into it. Indeed when the river was divided before them, there could be no question of seeing the way they were to go. But as yet God did not make known to them the miracle he meant to work, but held them as it were in suspence, onely intimating the danger of this passage, by commanding this distance betwixt the ark and them, to the end the Lord by the ark which went before them, might find out a safe way for them, before they might offer to set a foot in the channel. And thus this forego∣ing apprehension of the danger of the passage, might make them with the more ad∣miration and thankfulnesse acknowledge the mercie of the following miracle.

Vers. 5. And Joshua said unto the people, Sanctifie your selves, &c.] To wit, by endeavouring to bring your hearts to a holy temper, vvith all faith and reve∣rence and admiration to observe the great works which God will do for you: and happely also by those Legal rites of washing their clothes, and keeping themselves apart from their wives, formerly likewise enjoyned at the giving the Law. See Exod. 19. ver. 10. and 15.

Vers. 7. This day will I begin to magnifie thee in the sight of all Israel.] Here∣in was Joshua a type of Christ whom God magnified at his first entrance upon the publick discharge of his Office, to wit, at his baptisme, Mat. 3.16, 17. And Jesus

when he was baptised, went straightway out of the water: and lo, the heavens were opened unto him, and he saw the spirit of God descending like a dove, and lighting upon him. And lo a voice from heaven, saying, This is my beloved sonne, in whom I am well pleased; as he did also afterwards by his many miracles, for he was a man approved of God amongst them, by miracles, and signes, and wonders, which God did by him in the midst of them, Acts 2.22.

Vers. 8. When you are come to the brink of the water of Jordan, ye shall stand still in Jordan.] This is meant onely of a little stop the priests were to make upon their first setting their feet into the waters of Jordan (which had at that time over∣flowed the banks, vers. 15.) namely till thereupon the Lord had miraculously divided the waters, and opened a fair passage for them and the people to go through. For that being done, the priests went immediately forward with the ark upon their shoulders into the midst of Jordan. And then indeed they stood still there till all the people were gone over, as it is afterwards expressed, vers. 17. And the priests that bare the ark of the Covenant of the Lord, stood firm on dry ground in the midst of Jordan; and all the Israelites passed over on dry ground, untill the people were pas∣sed clean over Jordan.

Vers. 10. He will without fail drive out from before you the Canaanites and Hittites, &c.] See the note upon Deut. 7.1.

Vers. 12. Now therefore take ye twelve men out of the tribes of Israel, out of every tribe a man.] Here it is not expressed for what imployment these twelve men were to be chosen; but Chap. 4.2. we are told for what service it was, namely, to take twelve stones out of the midst of the river, and to set them up in Gilgal as a memoriall of this miraculous passage. For that they are the same here spoken of seems implyed, chap. 4.4. where it is said, at the second repeating this charge, that Joshua called the twelve men whom he had prepared, to wit, before they passed over Jordan. Yet the giving the charge here may also happely implie, that the same twelve men were also to go along with the Priests that they might be the more pre∣sent eye-witnesses of this miraculous work of Jordans dividing.

Vers. 13. Assoon as the soles of the feet of the Priests that bare the ark of the Lord, the Lord of all the earth, &c.] Here Joshua makes known to the people the miracle that God intended to work to give them entrance into the land of Canaan, namely, that the Lord would divide the waters of Jordan before them, that so they might passe over on drie land. And observable it is, that in relating this to them, first, he particularly informs them that this should be done at the very first setting of the Priests feet that bare the ark in the waters of Jordan, thereby to assure them both that it was the Lord their God, of whose presence the ark was a signe, by whose al∣mighty power the waters should be divided; and likewise that the Lord did this for them because of the Covenant which he had made with them, whence that is so often repeated, vers. 11. and again, vers. 14. that it was the ark of the Covenant that pas∣sed over before them. And secondly, that they might not question the Lords doing of this he puts them in mind of the Lords sovereigne power in ruling and govern∣ing the whole world under this Title, the Lord of all the earth: Assoon (saith he) as the soles of the feet of the Priests that bare the ark of the Lord, the Lord of all the

earth, shall rest in the waters of Jordan, the waters of Jordan shall be cut off, &c.

Vers. 15. For Jordan overfloweth all his banks at the time of harvest.] To wit, of barly-harvest, which was in that hot countrey in their first moneth, called Abib or Nisan, the moneth wherein the Passeover was kept (as is evident Levit. 23.10. where it is said, that at the feast they were to bring a sheaf of the first-fruits of their harvest unto the Priest) and therefore we find it elsewhere so expressed, 1. Chron. 12.15. These are they that went over Jordan in the first moneth when it had over∣flown all his banks. And indeed observable it is, that the Lord brought his people into the land of Canaan in harvest time, just when it was ready furnished with the fruits of the earth that were to be for their provision and store the following yeare. As for Jordans overflowing his banks at this time, either it was the nature of this river so to do: or else it was, as some conceive, because the sunne growing hot at this time of the yeare great streams of water came running down from the mountains about Jordan, by reason of the melting of the snow that lay there, and so caused the river to overflow his banks. But however, the reasons why this clause is here inser∣ted we may conceive to be these: First, to shew how God did herein trie the faith of the Israelites, seeming herein as it were to oppose their entrance into the land. Se∣condly, to shew the necessitie of the miraculous dividing of the waters of Jordan, be∣cause by reason of this inundation of the waters they could not passe over the foords as at other times. Thirdly, to shew how the feet of the Priests could touch the brim of the waters as is said in the foregoing words before they came at the chanell, in a place convenient for them to stand on awhile; it was because Jordan at that time overflowed his banks.

Vers. 16. The waters which came down from above stood and rose up upon an heap, &c.] The meaning of the first clause of this verse concerning the waters above the place where Jordan was divided is not much questioned by expositours, all in a manner making this to be the meaning of them, that those upper waters stood firm as a wall, swelling continually and rising up higher and higher even as farre back∣ward as from the citie Adam that is besides Zaretan, unto the place where the Isra∣elites passed over: and that by reason of the successive coming down of the waters from above, and their stay in that place, where they were bounded and barred up by the Almighty power of God. But now the second clause, which speaks of waters be∣neath the place where the river was divided, and those that came down towards the sea of the plain, even the salt sea, failed and were cut off, is somewhat more questi∣onable; and that because some by the failing and cutting off those lower waters un∣derstand onely this, that they rolled a little way toward the salt sea, till there was a space broad enough for the people to go over, and then not being supplied still as before by the waters from above, failed and were cut off from the upper waters, and there stood on a heap, vers. 13. and so the ground lay bare for the Israelites to passe over. But then others again, by the failing and cutting off those waters understand that those lower waters, after they were divided from those that were above, passing away by degrees toward the dead sea, they failed and were cut off for want of a sup∣plie from above, and so the whole channell down toward the sea was left quite with∣out water. And this I conceive is most agreeable to the words of the Text.

Vers. 17. And all the Israelites passed over on drie ground, untill all the people were passed clean over Jordan.] That is, the waters of Jordan being thus divided, the whole people of Israel went quietly over, there being no body on the other side to withstand them; which is indeed very observable. It hath alwayes been the con∣stant policie of all nations to guard the rivers through which the enemie must passe into their countreys, because there they have a great advantage over them to hinder their entrance into their land: and how was it then that the Canaanites had not then set a guard upon these foords of Jordan? I answer, Sure, because they were con∣fidently perswaded that the Israelites could not have passed over by reason of the overflowing of Jordan at that time; or else, because God had stricken them with such a fear and trembling of heart that they durst not stirre out of their walled ci∣ties; or else, because he had infatuated them and deprived them of that wisdome which is ordinarily found in other men for the defence of their countrey against an enemie.

CHAP. IV.

Vers. 2. TAke ye twelve men out of the people, out of every tribe a man, &c.] being passed over Jordan the Lord repeats the charge given them be∣fore, chap. 1. vers. 12. And indeed therefore was it there onely briefly touched be∣cause it was to be here again more largely expressed.

Vers. 3. Take you hence out of the midst of Jordan, out of the place where the Priests feet stood firm, twelve stones, &c.] In the seventh verse the reason is expres∣sed why these twelve stones were to be taken up out of Jordan, about the place where the Priests had stood with the ark, and to be carried to the place where they were to lodge that night, which was Gilgal, vers. 19. namely that they might there stand as a memoriall to succeeding generations of this miraculous work, when the Lord was pleased to divide Jordan before the ark that the twelve tribes might passe over to take possession of the land which he had given them for an inheritance: But may some say, seeing the tribes of Reuben and Gad, and one half of the tribe of Ma∣nasseh, had already their inheritance assigned them without Jordan, yea and were already in possession of it, why were these tribes with the rest to testifie their thank∣fulnesse by setting up this memoriall of Gods miraculous dividing of Jordan before them? Now for the answer of this, it is not enough to say, that about fourtie thou∣sand of these tribes went over Jordan at this time with the rest of their brethren to assist them in their warres, and that because these stones were set up in the name of the whole tribes, and therefore the question still remains why these tribes were to come in for a share in erecting this monument of Gods praise, that had for their par∣ticular no share in the mercie? The truer answer therefore I conceive to be this, That these tribes were to joyn with the rest herein, first, Because the whole people of Is∣rael though consisting of twelve severall tribes were yet all one body, and therefore no good could be done to any of the tribes, but the whole body must needs have an interest in it, and ought to be thankfull for it: and secondly, Because hereby they might shew that the land which was allotted them without Jordan was a part

of that land of promise, the possession whereof was thankfully acknowledged in those twelve stones which were now set up in Gilgal.

Vers. 9. And Joshua set up twelve stones in the midst of Jordan, &c.] even this also no doubt the Lord had given in charge to Joshua, though it be not expres∣sed, and that for the same end that the other were set in Gilgal. For though they were hid under water yet the report of their being there set might be a memoriall of that great work; and besides, at a low ebbe they might happely be seen, at least the dashing of the waters against them might be perceived.

And they are there unto this day.] This clause could not be written by Joshua; and yet that proves not that Joshua wrote not this book; since many such passages we find here and there even in the books of Moses.

Vers. 10. For the Priests that bare the ark stood in the midst of Jordan untill every thing was finished that the Lord commanded Joshua to speak unto the people, according to all that Moses commanded Joshua.] This clause, according to all that Moses commanded Joshua, cannot be so understood, as if Moses had particularly commanded Joshua that which was now done by the Priests and people in their passage over Jordan. For Moses had never spoken of any such thing to Joshua, but Joshua had received these directions immediately from God. But the meaning of these words is onely this, that all was done as God commanded Joshua, which was according to what Moses had given Joshua in charge: Moses had commanded Joshua to see that all things were done according to the word of the Lord, and so it was in this particular of their passage over Jordan, according to the charge he had received from Moses, all things were done as the Lord commanded.

And the people hasted and passed over.] This haste which they made in passing over was not so much because a multitude of people were to passe over in a few houres, and were afterwards to go as farre as Gilgal that day, as from their fear and weaknesse of faith; the sight of that mountain of waters which seemed ready to o∣verwhelm them could not but scare them, and hence it was that every man made all the speed he could out of that vale of the shadow of death. Now this is the rather added in this place, the more hereby to extoll the faith of the priests, who stood still without moving in the midst of Jordan till the whole camp of Israel were gotten o∣ver into the land of Canaan, and all other things were done concerning the stones set up in Gilgal, and in the midst of Jordan, as God had appointed.

Vers. 13. About fourty thousand prepared for warre passed over, &c.] To wit, of Ruben, Gad, and the half tribe of Manasseh, the rest being left in garrison for the defence of the land, their wives, children, and cattell: for at the last numbring of the people, there was of the Reubenites fourty three thousand seven hundred and thirty, and of the Gadites fourty thousand five hundred, Numb. 26.7, 18. besides the half of Manassehs tribe, who were in all fifty two thousand seven hundred, Numb. 26.34.

Vers. 19. And the people came up out of Jordan on the tenth day of the first moneth.] Which was the very day whereon, by the Law, the lambe for the Passeover was to be set apart, Exod. 12.3. And hereby it is clear, that it was full fourty years within foure or five dayes, from the coming of the Israelites out of Egypt, to their entrance

into the land of promise; for they came out of Egypt on the fifteenth day of the first moneth, and now on the tenth day of the first moneth they entred the land of Canaan.

Vers. 23. For the Lord your God dried up the waters of Jordan from before you untill ye were passed over, &c.] The Israelites are appointed thus to answer their children for many generations after, when they should inquire concerning those stones that were set up in Gilgal, even as if that miracle had been wrought for them in their own persons, the Lord your God dried up the waters of Jordan from before you, &c. and that because in that the Lord did this for their Ancestours, he did it for them, who were then in the loyns of their Ancestours, and that in regard of the profession of the same faith, they might look upon that which was done for their An∣cestours, as a pledge of his fatherly love to them also, and his care of their welfare.

CHAP. V.

Vers. 2. AT that time the Lord said unto Joshua, Make thee sharp knives and circumcise again the children of Israel the second time.] In this charge which the Lord gave to Joshua for the circumcising of the children of Israel, to wit, those that were born in their travels through the wildernesse who had not been hitherto circumcised, there are many things questionable; as first, the time when this charge was given to Joshua, it is said here, that at that time the Lord said unto Joshua, Make thee sharp knives &c. which hath manifest relation to that which went before; but may be meant, either, that God gave them that charge on the tenth day of the first moneth mentioned in the former chapter, vers. 19. presently after they were passed over Jordan, (and indeed later then so this charge could not be given; for they were doubtlesse circumcised on the eleventh day, the very next day after their passing over Jordan, or else the anguish of their cutting, which used to be greatest on the third day after circumcision, Gen. 34.25. could not be, in any good measure, over on the fourteenth day at even, when they were to celebrate the Passe∣over) or else in a larger extent, namely, that at that time when God gave them di∣rections for their passing over Jordan, and those other things formerly related, he gave them also this charge, that when they were passed over Jordan they should cir∣cumcise those of the people that were as yet uncircumcised; and this may be thought the more probable; first, because then they might have the more time to provide the sharp knives here mentioned: and secondly, because then they might take order for the circumcising those of the two tribes and a half, whom they had left behind them on the other side Jordan, as likewise for their celebrating the Passeover, who in all probability were not left uncircumcised, when the rest of their brethren were cir∣cumcised. Secondly, what these knives were which Joshua was appointed to prepare for this service. The word in the Originall is translated by some, knives of edges, or sharp knives, and by others, knives of flints (for the word will bear both translati∣ons) and accordingly, some concieve that Joshua was here enjoyned to make so many sharp flints, or knives of flints, as were requisite for this service: and that be∣cause this tended the better to shadow forth our circumcision by Christ, who is our

rock: and others again conceive that he was onely to provide knives or rasours well sharpned wherewith to circumcise them; & indeed 1. because in the first institution of circumcision we find no such thing prescribed, as that it should be done with stones: and 2. because it cannot be well conceived how knives of flints, for the speedy cir∣cumcising of so many hundred thousand men could be on such a sudden purposely made, therefore I conceive that the sharpning, or at least the getting in a readinesse so many knives exactly sharpned, is all that was here enjoyned Joshua: Thirdly, why the Lord commanded this to be done immediately upon their entrance into Ca∣naan: of which these reasons may be given, to wit, 1. because being come to Gilgal, where the camp continued many years, and so not being to remove from one place to another as they had done formerly at the removall of the cloud, they had not that reason to forbear circumcision now, which they had before. 2. that this might signifie to them that it was by virtue of that covenant which God had made with their fathers, whereof circumcision was the outward seal, that they were now put into possession of the land of Canaan, and might the more courageously encoun∣ter the inhabitants, having received this badge of their adoption, the signe of circum∣cision: 3. that God might hereby make triall of their faith: and indeed a very hard triall it was if it be well considered. All that were the flower and strength of their armies were now to be circumcised, to wit, all that were born since their coming out of Egypt, and that was all under fourty years of age: and when they lay sore of their circumcision, how easie a matter it had been for their enemies, after the routing of those of the more aged that were not now circumcised, to have come up∣on the rest, and to have cut all their throats, we may see by the slaughter which the two sonnes of Jacob, Simeon and Levi, made amongst the Shechemites when they lay in the same condition, Gen. 34.25, 26. So that nothing could be more dange∣rous then that which God now enjoyned them. Had this been done when they were on the other side Jordan where the inhabitants were already destroyed, it might have been done farre more safely and securely: but now when they were hemmed in by the river Jordan in the land of their enemies, to weaken themselves so farre, that if they should come suddenly upon them, as they had reason to expect, they could be no way able to make any resistance; this was all one, in the sight of reason, as if they had been commanded to bind one another hand and foot, that the people of the land might come upon them and massacre them all. And thus I say the Lord made triall of their faith, to wit, whether in confidence of his protection they would do whatever he enjoyned them, though it seemed never so perillous in the judgement of their own reason. 4, because on the fourteenth day of this moneth at even they were to eat the Passeover, of which none might eat that were uncircumcised, Exod. 12.48. No uncircumcised person shall eat thereof. Yea, when they were once in possession of the land of Canaan, they were to observe all the precepts of the ceremoniall Law exactly, Deut. 12.8, 9, 10. and circumcision was the seal of the covenant whereby they were bound to the keeping of these Laws, whence it is, that the Apostle saith, Gal. 5.3. that every man that is circumcised, is a debter to the whole Law. But last of all, it may be questioned, why the circumcising of the Israelites given now in charge to Joshua, is called circumcising them again the second time? And to this I answer,

that the reason of this is, not because those that had been circumcised before were to be now circumcised again, (for that could not be) but because this ordinance of cir∣cumcision, which had been for some years omitted, was now to be put in practise again; Circumcise again the children of Israel the second time: That is, set on foot again the use of the Sacrament, which had now been forborn and intermitted these fourty years. The first time of circumcising was from the time that it was first enjoy∣ned Abraham unto their coming out of Egypt; since then they had not used it; and thence is it, that Joshua is commanded to begin again that holy rite the second time.

Vers. 3. And Joshua made him sharp knives, and circumcised the children of Israel at the hill of the foreskins.] That is, according as God had commanded, Jo∣shua took order for the providing of sharp knives, and for the circumcising those of the Israelites that were as yet uncircumcised, and that was all that were under fourty years old, all that were born since their coming out of Egypt. And indeed, conside∣ring how many thousand there were of these, and how speedily this work was to be done, (for it was begun on the eleventh day of the moneth, and was to be so speedi∣ly dispatched that they might be able to eat the Passeover on the fourteenth day of the moneth at even) it was not possible that this could be done by Joshua himself, but we may rather well think, that all that were before circumcised were imployed in this service. As for the place where this was done, it was called upon this occasi∣on Gibeah-haazaloth, that is, the hill of foreskins, to wit, because there they did cast away or bury the foreskins of those that were circumcised.

Vers. 4. All the people that came out of Egypt, that were males, even all the men of warre died in the wildernesse, &c.] That is, all the people that were twenty years old and upward, Numb. 14.29. Your carcases shall fall in the wildernesse, and all that were numbred of you according to your whole number from twenty years old, and upward, which have murmured against me.

Vers. 5. But all the people that were born in the wildernesse by the way, as they came forth out of Egypt, them they had not circumcised.] To wit, because they were upon the way travelling towards the land of Canaan (as the words here seem to imply) and so could not conveniently circumcise their children. For after they were newly circumcised, rest was requisite, and it must needs be very dangerous to remove them, whilst they yet lay sore of their circumcision; though they stayed long in some places, yet they knew not beforehand of their stay, but were continually in ex∣pectation to remove upon the removing of the cloud that went before them. Had the Israelites sinned in this, it is not likely that either God, who severely punished them for other breaches of his Law would have passed by this so many years toge∣ther unpunished, yea unreproved; or that Moses, who smarted for the neglect of cir∣cumcision in his own familie, Exod. 4.24. would have suffered the people to runne on without check in so grosse a contempt of Gods ordinance. And therefore, either God gave them a speciall dispensation for this time of their travell, or else they knew that the rite of being circumcised the eighth day, was not so enjoyned that upon no occasion it might be differred (for what if at that time the child were sick and weak?) & there∣fore having so just a cause they did now intermit this duty of circumcision till they could come into the promised land.

Vers. 7. And their children, whom he raised up in their stead, them Joshua cir∣cumcised.] That is, those that were born in their travels: For those that were un∣der twenty years at their coming out of Egypt being now living, were already cir∣cumcised; so that Joshua brought into the land of Canaan, Israelites both circumci∣sed and uncircumcised, being herein a type of Christ, who hath made both one, Eph. 2.14. In whom there is no difference between Jew and Gentile, circumcision and uncircumcision, Col. 3.11.

Vers. 8. They abode in their places in the camp till they were whole.] To wit, no enemy attempting any thing against them, or once offering to molest them in this their weaknesse, no not so much as to scare them or put them in any fright. To try their faith and obedience, God enjoyns not circumcision on the other side of Jor∣dan, where they might have done it more safely and securely, without fear of their enemies taking advantage against them; but here in the very face of their enemies: now they found that there was no danger in trusting God, and doing what he en∣joyned them.

Vers. 9. And the Lord said unto Joshua, This day have I rolled away the re∣proch of Egypt from off you.] In this word rolled, the Lord seems to allude to the manner of circumcision, to wit, because when they were circumcised, their fore∣skinnes being slit up, were rolled upward, and then cut off and cast away. But the greatest difficulty in these words, is to know, why it is said, that in their circumcision the reproch of Egypt was rolled away from off them; and of this there are two rea∣sons given, both which are very probable: For first, some by the reproch of Egypt understand the reproches which the Egyptians did usually cast upon the Israelites, that they were fugitives and rebels, and had under a pretence of being Gods people, cast off the yoke of their lawfull Sovereigne; and these reproches of the Egyptians, they say, were now confuted by the circumcision of the Israelites, because it was the seal and mark of the choice that God had made of them to be his peculiar people, and that before they went down into Egypt out of Canaan, the land of promise, to which now they were returned. Had they continued still in their uncircumcision, wanting this badge of the speciall interest which God had in them, they might have seemed lyable to those reproches which the Egyptians cast upon them; but now by renew∣ing this seal of the ancient covenant which God had made with them, it was again made manifest that they had not revolted from their lawfull governours, but had onely embraced that libertie to which the Lord had restored them, who had long since taken them to be his peculiar people. But then secondly, others again by the reproch of Egypt, understand the uncircumcision of their flesh, and that because as circumcision was the glory of the Israelites, as being the outward badge of the co∣venant betwixt God and them, to wit, that he would be their God, and they should be his peculiar people; whence it is that Saint Paul reckons this amongst those things whereof he might glory in regard of the flesh, that he was circumcised the eighth day, Phil. 3.4 5. so uncircumcision was the reproch of other nations, in that it was the signe of their being aliens from the common-wealth of Israel, and strangers from the Covenant of promise, Eph. 2.11, 12. And thence we see with what contempt the Israelites were wont to speak of other nations in regard of their uncircumcision;

Who is this uncircumcised Philistim, saith David, that he should defie the armies of the living God? 1. Sam. 17.26. We dare not do this thing, say the sonnes of Jacob to Hamor and Shechem, to give our sister to one that is uncircumcised; for that were a reproch unto us. Now, say they, however uncircumcision was the common reproch of all nations, yet it is here called particularly the reproch of Egypt, be∣cause the Israelites lived amongst them, and were best acquainted with this reproch amongst them. Jn regard that they came out of Egypt, and were no doubt attired like the Egyptians, had they continued in their uncircumcision, they would have ra∣ther seemed to be uncircumcised Egyptians, then the Israel of God; but now being circumcised, this reproch of Egypt was rolled away from off them. And this I take to be the best exposition of these words.

Vers. 10. And the children of Israel encamped in Gilgal, and kept the Passeo∣ver, &c.] Both those that were of old circumcised, and those newly circumcised; for by the fourteenth day at even they might be well recovered of their cutting. It seems the Passeover also had been unto this time not celebrated, at least not by them that were uncircumcised. See Exod. 12.48.

Vers. 11. And they did eat of the old corn of the land on the morrow after the Passeover, unleavened cakes and parched corn in the self same day.] By parched corn here, must needs be meant the new corn of the present yeare, and that because, first, It is not probable that they used to parch any other but new corn, whilest it was yet soft: and secondly, Because else there should be nothing that was singular concerning this day noted in these words. For doubtles they did eat unleavened bread the day before this, together with the Passeover; they are the expresse words of the law of the Passeover, Exod. 12.8. They shall eat the flesh in that night, rost with fire, and unleavened bread; and therefore that which is here noted concerning this mor∣row after the Passeover, is, that then they did eat both unleavened cakes of the old corn of the land (which they might get out of the barns and granaries of the villa∣ges about them, the inhabitants being fled into the defenced cities, or further up into the countrey) and likewise of the new corn of that yeare parched, the self same day: for it was now just harvest time, as was noted before, Chap. 3.15. when they entred Canaan. That which is most questionable in these words, is, what day it was that is called here, the morrow after the Passeover? Some hold that it was on the fifteenth day of the moneth, and that because the Passeover was killed on the fourteenth day at even, Exod. 12.16. But because it is evident that by the Law of God they might not eat of the new corn of the land, till they had brought a sheaf of the first-fruits of their harvest unto the Priests, Levit. 23.14, Ye shall eat neither bread, nor parch∣ed corn, nor green ears untill the self same day that ye have brought an offering un∣to your God; and that they did on the sixteenth day of that moneth, the morrow af∣ter the sabbath, as it is there called, vers. 11. that is, the morrow after the feast of unleavened bread, which was on the fifteenth day; therefore I should think it farre more probable which others hold, to wit, that the sixteenth day was the morrow af∣ter the Passeover here spoken of, whereon the Israelites did eat both unleavened cakes of the old corn, and parched corn of the new, even the very same day whereon the sheaf of the first-fruits of their harvest was offered to the Lord; after the offer∣ing

whereof they might lawfully eat of the new corn, and not till then. Nor need it seem strange that the sixteenth day should be called the morrow after the Passeo∣ver here spoken of, because though they killed the Passeover on the fourteenth day at even, yet the evening or night wherein they did eat the Paschall Lambe, was the beginning of the fifteenth day, which might well therefore be called the day of the Passeover.

Vers. 12. And the manna ceased on the morrow after they had eaten the old corn of the land, &c.] Some Expositours are of opinion that this also is to be un∣derstood of the sixteenth day of the moneth, the same that is called in the foregoing verse, the morrow after the Passeover: and that because it cannot be denied but that the Israelites did eat unleavened cakes of the old corn of the land on the fifteenth day, which was the first day of the feast of unleavened bread. But since the text seems to make a manifest difference betwixt the morrow after the Passeover, vers. 11. where∣on they did eat unleavened cakes and parched corn; and the morrow after they had eaten of the old corn of the land, in this verse, when the manna ceased; therefore I think it more probable that the manna ceased on the seventeenth day of the moneth, and that is called the morrow after they had eaten of the old corn of the land, with reference to that which went before, vers. 11. to wit, the morrow after they had eat∣en (as was there said) unleavened cakes of the old corn of the land, and parched corn in the self same day. The reason why this is so expressely noted, that the man∣na ceased after the Israelites had begun to eat of the corn of the land, is because here∣by it was made evident, that the manna came not all this while they had enjoyed it from any naturall cause in the clouds; but was provided for them by an extraordinary way, during the time they wanted bread, by the Almighty power of God; who therefore now sent it no longer, when they were entred into a land flowing with milk and hony, where they had plenty not of corn onely, but of all other provision likewise that was requisite for them. And thus shall it be also with Gods people in heaven: As when the Israelites came to eat of the fruit of Canaan, manna ceased, so when we come to our heavenly Canaan, the word, the sacraments, and all other outward comforts shall cease, and that because our blisse, our life, and our fruition of God there, shall need none of these outward supports, Rev. 21.22, 23. And I saw no Temple therein; for the Lord God Almighty, and the Lambe are the Temple of it: And the citie had no need of the sunne, neither of the moon to shine in it, &c.

Vers. 13. And it came to passe when Joshua was by Jericho, that he lift up his eyes and looked, and behold there stood a man, &c.] It is evident, that long after this the camp of the Israelites continued still in Gilgal: for it is said of the Gibeonites, chap. 9.6. that they went to Joshua unto the camp at Gilgal. But why then is it said here, that Joshua was by Jericho? I answer, first, That Gilgal, at least the outmost quarters of the camp in Gilgal were not farre from Jericho, and therefore we see it is said before, chap. 4.19. that they encamped at Gilgal in the east border of Jericho: and secondly, That though the camp was in Gilgal, yet Joshua might be come up nearer to Jericho upon some occasion, as happely to observe the countrey about it, to see where it might be best assailed, and so might see the vision here related, to wit, that he lift up his eyes and looked, and behold there stood a man over against him,

with his sword drawn in his hand. Being, it seems, alone by himself either to pray or meditate, or perhaps to view the strength of Jericho, on a sudden, not thinking of any such thing, as he looked up he saw a man stand before him with a drawn sword in his hand, and this was the sonne of God, the Angel of the Covenant, who now appeared thus to Joshua in the shape of a man, to encourage him with assurance that God would fight for him against the inhabitants of the land, and particularly to give him directions what course he should take against Jericho, as we may see in the following chapter, vers. 2. where of this man thus appearing to Joshua it is said, that the Lord, or Jehovah, said unto Joshua, See, I have given into thy hand Jericho, &c.

Vers. 14. And he said, Nay, but as a Captain of the host of the Lord am I now come.] That is, not for your adversaries am I here, but as a Captain of the Israe∣lites to fight for them.

Vers. 15. Loose thy shoe from off thy foot, &c.] See the note upon Exod. 3.5.

CHAP. VI.

Vers. 2. ANd the Lord said unto Joshua, &c.] Who now appeared to Joshua in the shape of an armed man, as was said before, chap. 5.13.

Vers. 3. And ye shall compasse the citie all the men of warre and go round about the citie once, &c.] This no doubt they were enjoyned to do at such a distance from the walls, that they might not be in danger of any arrows or other things which the inhabitants might shoot at them. That which is most worthy our enquiring in this course which the Lord here prescribes for the taking of Jericho, is, why the Lord would have such means used for the effecting of this, as were not onely so unlikely to effect it, but also so absurd and ridiculous in the eye of reason; what likelihood was there in humane judgement, that their tracing about the city once every day for six dayes together, and seven times the seventh day, or that the Priests blowing with trumpets of rams-horns, and the shouting of the people, should batter down the walls of so strong a city? yea, the appointing of trumpets of rams-horns for the Priests, had above all the rest a shew of ridiculousnesse. Had they made use of the silver trumpets of the Sanctuary, there had been both more state, and a better ground of hope in the sounding of those sacred signes of Gods presence amongst them; but these trumpets of rams-horns might seem onely fit to move laughter for a work of such importance as they had now in hand. But to all this now it may be answered; First, that hereby the Lord made it manifest beyond all exception, that it was he one∣ly that delivered the city into their hands: The lesse they did herein, the lesse cause had they to ascribe any thing to their own wisdome or valour; and the more ridicu∣lous the means were that were used, the more evident it was that the work was not done by any power of the means, but by the sole power of God. Secondly, that hereby the almighty power of God was the more magnified, who could effect such great works by such unlikely and simple means; for this did discover plainly, how farre the power of God did surpasse the reach of mans wisdome, even that (as the Apostle speaks, 1. Cor. 5.25) The foolishnesse of God is wiser then men, and the

weaknesse of God is stronger then men. And thirdly, that the more absurd and sim∣ple the means appointed were in reason, the better was the faith of Gods people try∣ed, whether they would in confidence of Gods promise do what he enjoyned them, however strange it might seem to them, and would become fools, that they might be wise, as the same Apostle speaks, 1. Cor. 3.18. So that we see the Lord did in great wis∣dome prescribe this course for the taking of Jericho, which reason was like to scorn and deride: yea, and herein we have besides an observable figure of Gods subdu∣ing the world to Christ our Joshua, or Jesus, in these dayes of the Gospel. For as by trumpets of rams-horns, that is, by the foolishnesse of preaching (for so carnall men judge of it, 1. Cor. 1.21.) doth the Lord beat down all the strong holds, and forti∣fications of Satan raised in mens hearts, even every high thing that exalts it self a∣gainst the knowledge of God, bringing into captivity every thought to the obedience of Christ, 2. Cor. 10.4, 5. That which the world counts foolishnesse, 1. Cor. 1.23. We preach Christ crucified, to the Jews a stumbling block, and to the Greeks fool∣ishnesse, it proves the mighty power of God unto salvation to those that believe: and thus hath God provided, that all the glory should redound to him, and not unto his instruments the preachers of the Gospel: We have this treasure in earthen ves∣sels, that the excellency of the power may be of God, and not of us, 2. Cor. 4.7.

Thus shalt thou do six dayes, &c.] Six dayes together, once a day, are the Israe∣lites here appointed to march about Jericho in a solemn manner, as is afterwards ex∣pressed, and on the seventh day, vers. 4. they were to do it seven severall times; this doubtlesse was to exercise the faith and patience of the people. It had been as easie for God to have caused the walls of Jericho to fall at the first dayes compas∣sing the citie, as after seven dayes toyl; but thus God loves to try the faith and pati∣ence of his people, to see whether they will wait for the accomplishment of his pro∣mises, when they are not presently fulfilled. As for their marching about the citie on the sabbath day (which must needs be granted, because they did it seven dayes toge∣ther) we need not stumble at it: for Gods precept is the rule of righteousnesse, nor can men sinne in doing what God hath commanded.

Vers. 5. And it shall come to passe that when they make a long blast, &c.] See the note upon Exod. 19.19.

And the wall of the citie shall fall down flat, &c.] But how was it then that Rahabs house did not fall together with the wall? for it is expressely said before, Chap. 2.15. that her house was upon the wall, and she dwelt upon the wall, and yet after the wall was fallen it is said, vers. 22. of this chapter, that Joshua command∣ed the two men that he had formerly sent to spie out the countrey, to go into the har∣lots house, and to bring her out, and all that she had. Now to this I answer, that doubtlesse therefore all the wall about the city did not fall, but onely that part of the wall over against which the Israelites were in a long train, when they had com∣passed the city the last time, that so they might go up, every man right from the place where they were, and enter at this breach into the citie. And indeed, this makes the fall of the citie wall the more strange and miraculous.

Vers. 9. And the armed men went before the priests that blew the trumpets, and the rereward came after the ark.] I doubt not but this order prescribed here by Jo∣shua,

for the peoples marching about the citie, was formerly given him in charge by the Lord, though it be not there expressed. However, very observable is the peoples readinesse in obeying his command, which makes it to me most probable, that Jo∣shua had told them what the Lord had imparted to him, concerning the falling of the citie wall, which they believing the rather, because of the miracle they had so lately seen of the dividing of Jordan, were the readier to do what Joshua enjoyned them, and thence is that which the Apostle saith, Heb. 11.30. By faith, the walls of Jericho fell down, after they were compassed about seven dayes. It is questioned by some, why those Israelites were armed that went before the ark, seeing the wall was to fall of it self? But this scruple is altogether causelesse, for it was fit they should be armed for their own defence, and the defence of the ark, in case the inhabitants should sally out upon them: and besides, they were to go up, upon the citie to de∣stroy the inhabitants, so soon as ever the wall was fallen, and their going armed beforehand, did testifie that they believed what God had said herein, and were rea∣dy to execute the Lords command. The greatest difficulty in these words is, who are here meant by the rereward that came after the ark? Some hold that this is meant of the tribes of Dan, Asher, and Naphtali, and that because, Numb. 10.25. their camp is called the rereward, and used alwayes as the Israelites travelled through the wildernesse to march in the rere, which order they conceive was here observed for the greater pomp and state. But yet because the words seem so plainly to imply, that all the people that were armed went before the ark; Let him that is armed passe on before the ark of the Lord, vers. 7. and here again, the armed men went before the priests that blew with the trumpets, therefore it may seem more probable which others say, that by rereward, here is meant the remainder of the people that were not armed.

Vers. 16. Joshua said unto the people, Shout, &c.] The following reason, for the Lord hath given you the citie, shows the ground why this shouting was enjoyned them, to wit, first, to strike the hearts of the men of Jericho with fear: secondly, to testifie their faith in Gods promise, and their joyfull assurance that now the citie should be delivered up unto them: and thirdly, to encourage one another in the fol∣lowing assault.

Vers. 17. And the city shall be accursed, even it, and all that are therein, to the Lord.] This Joshua received in charge from the Lord, though it were not formerly expressed, as is evident, 1. Kings 16.34. In his dayes did Hiel, the Bethelite, build Jericho: he laid the foundation in Abiram his first-born, and set up the gates thereof in his youngest sonne Segub, according to the word of the Lord, which he spake by Joshua the sonne of Nun. And by Joshua no doubt this charge was given to the people, before the time when they were to shout: but here it is inserted, vvhen it vvas to be put in execution, to make vvay to the follovving story of Achans trans∣gression, chap. 7. Why this citie vvas thus destroyed rather then the other cities vve need not enquire, since it is enough that it pleased God so to appoint. But probably, tvvo reasons may be given: first, that hereby the other inhabitants might be vvarned not to stand out against God, or if they did, to render them the more inexcusable: and secondly, that it might be offered to the divine justice as a kind of first-fruits, as

the words implie, the citie shall be accursed to the Lord; thereby acknowledging that the whole land was his, but that he was pleased to give it them. As concerning things accursed or devoted, see the notes upon Levit. 27.28.

Vers. 19. But all the silver and gold, and vessels of brasse and iron, are conse∣crated unto the Lord.] Under these we may probably conceive that all other me∣talls are comprehended, and happely they were made to passe through the fire ere they were brought into the Lords treasurie, as those were, Num. 31.22, 23. Onely the gold, the silver, the brasse, the iron, the tinne, and the lead, Every thing that may abide the fire, ye shall make it go through the fire and it shall be clean: con∣cerning their images of gold and silver, there is no question to be made but that ei∣ther they were melted and so brought into the treasurie, or else utterly wafted with the things in the citie, according to that law, Deut. 7.25. The graven images of their gods shall ye burn with fire; thou shalt not desire the silver or gold that is on them, nor take it unto thee, lest thou be snared therein: for it is an abomination to the Lord thy God.

Vers. 20. The wall fell down flat, so that the people went up into the citie, &c.] Thus God without the help of the Israelites beat down the walls of Jericho, where∣in the Israelites were to have no part of the spoil. See the former note upon vers. 5.

Vers. 23. And they brought out all her kindred and left them without the camp of Israel.] That is, having fetched Rahab, her kindred, and all she had out of her house, they carried them to some place without their camp, and there they left them. And thus both the Israelites testified what an esteem they had of the holinesse of their camp where God was pleased to dwell amongst them; and withall, Rahab and her kindred were hereby taught to acknowledge bewail and forsake the impu∣ritie of their gentile condition; and were kept as aliens from the common-wealth of Israel, till they had made profession of their desire to imbrace the religion and faith of Israel, and were cleansed from their former pollutions according to the Law, Numb. 31.19. And do ye abide without the camp seven dayes: whosoever hath killed any person, and whosoever hath touched any slain, purifie both your selves and your captives on the third day and on the seventh day.

Vers. 24. And they burnt the citie with fire and all that was therein.] It might well in reason have been very grievous to the people to destroy such goodly houses wherein they might so conveniently have seated themselves, and the whole prey and spoil of so fair a citie, which might so greatly have enriched them. But herein is noted their observable obedience at present to the Lords command, not a man of them offering to meddle with one jot of the spoil, save onely Achan, of whose sacriledge we have the relation in the following chapter.

Vers. 26. Cursed be the man before the Lord, that riseth up and buildeth this citie Jericho.] God would have the ruines of this town remain as a perpetuall mo∣nument of the power of God shewed both in his severitie against this idolatrous ci∣tie, and his mercie to his people; and therefore Joshua is by the Lord appointed to curse him that should by building this citie again as it were blot out the memoriall of this miraculous work. For that Joshua pronounced this curse by Gods command is evident 1. Kings 16.34. In his dayes did Hiel the Bethelite build Jericho: he laid

the foundation thereof in Abiram his first-born, and set up the gates thereof in his youngest sonne Segub, according to the word of the Lord which he spake by Joshua the sonne of Nun.

He shall lay the foundation thereof in his first-born, and in his youngest sonne shall he set up the gates of it.] That is, let it cost him the losse of all his children: the first when he begins it, the other as he goeth forward with the work, and the last when he finisheth it. For the hanging up the gates is counted as it were the finish∣ing of a citie. How this curse fell upon Hiel the Bethelite who in Ahabs reigne built this citie again, is noted in the place before cited, 1. Kings 16.34.

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.

CHAP. VIII.

Vers. 1. TAke all the people of warre with thee, and arise, go up to Ai, &c.] Though the citie of Ai were but small, yet all the men of warre were now appointed to go up against it, both for the better heartning of the people in re∣gard of their former astonishment and fear; as also, because they were all to be im∣ployed in taking the spoil of the city.

Vers. 2. And thou shalt do to Ai and her King, as thou didst unto Jericho and her King.] That is, as thou didst burn the city of Jericho, and didst slay the King and inhabitants thereof, so shalt thou also do to the city of Ai, the King and the in∣habitants thereof. The meaning is not that the same should be done in every parti∣cular as was done at Jericho (for we do not reade that the King of Jericho was hang∣ed as the King of Ai was, nor that the rebuilding of Ai was forbidden under a curse as the rebuilding of Jericho was) but that they should utterly destroy the citie and the inhabitants as they did Jericho; indeed it may seem strange, why the Lord enjoyn∣ed them to burn this citie also after they had taken the spoil thereof, and that because the Lord had formerly promised the Israelites, that they should dwell in their cities, and in their houses, Deut. 19.1. nor do we reade that after this, they used to burn the cities, except it were Hazor, chap. 11.11. But for this, these two reasons are given by Expositours, to wit, that God did so appoint it, first, because as yet God would not have them possesse any fortified towns or cities, lest they should put con∣fidence in the strength of these places, and not wholly rest and rely upon God: and secondly, because the people being to be led further, to mount Ebal and mount Ge∣rizim, God would not have them leave this city standing behind them, lest any of the inhabitants should retire thither, and again fortifie the citie against them. As for the encouragement intimated in the mention that is here made of what they had done to Jericho, see the note upon a like passage in Deut. 3.2.

Vers. 2. Lay thee an ambush for the citie behind it.] Herein also God had re∣spect to the weaknesse and foregoing fears of the people by giving them hope of van∣quishing their enemies not by fine force in a pitched battel, but by this secret device and stratagem of warre.

Vers. 3. So Joshua arose and all the people of warre to go up against Ai, &c.] The relation which we have here of the course which Joshua took for the surprising of Ai is very intricate, so that it is indeed very hard to say both what company of the Israelites went up against Ai, and how many of them were laid in ambush for the surprising of the citie, when Joshua and those that were with him made shew of flying before the men of Ai. For first, some expositours are of opinion that all the men of warre in Israel, (that is, all in a manner, all except some few that were left for the defence of the camp) went up with Joshua against Ai, and that the night be∣fore he meant to make an assault upon the citie, he chose out thirty thousand of his souldiers whom he sent away by night giving them in charge to lay themselves in ambush in some convenient place behind the citie, which was on the west side of Ai, between Bethel and Ai, which they accordingly did, and that then very early the next morning Joshua drew up all the rest of the people that were with him, and

pitched on a hill on the Northside of Ai, and being there took other five thousand men and laid them also in ambush between Bethel and Ai, as the other were, but (••ay they) more northerly and somewhat nearer his armie, conceiving that this am∣bush was not laid to surprise the citie and set it on fire as the other was, but for some other purpose, as happely to fall upon the backs of the enemie to prevent their flying away when Joshua and those that were with him should turn head against them, &c. And indeed according to the plain order of the words this seems to have been the course that was taken; for here we see it is said, that Joshua arose and all the people of warre to go up against Ai, and that he chose out thirty thousand mighty men of valour, and sent them away by night; and then it follows in the next verse (which seems plainly to have relation to the thirty thousand before mention∣ed) And he commanded them, saying, Behold ye shall lie in wait against the citie, even behind it, &c. and I and all the people that are with me will approch unto the citie, &c. and again, vers. 9. Joshua therefore sent them forth, (which still seems to be spoken of the thirty thousand before mentioned) and they went to lie in ambush, and abode between Bethel and Ai on the west side of Ai. And then afterwards speaking of that which Joshua did the next morning, vers. 10, 11, 12. it is said, that Joshua rose up early in the morning, &c. and all the people of warre that were with him went up and drew nigh and came before the citie, and pitched on the north side of Ai, &c. and he took about five thousand men and set them to lie in ambush be∣tween Bethel and Ai on the west side of the citie. So that according to the plain letter of the text no man could think at first reading but that there were two ambu∣shes laid; one of thirty thousand men, vers. 3, 4. and another of about five thousand vers. 12. Well, but yet others and indeed the most and best of all Expositours do otherwise conceive, of that which is here written concerning the surprising of Ai, namely that Joshua took onely thirty thousand in all with him to go against Ai, and that there was no other ambush laid between Bethel and Ai but that of the five thousand mentioned vers. 12. And the reasons which move them thus to conceive of this passage of the storie are very considerable, to wit, first, Because had they carried all the men of warre of Israel against Ai, which were many hundred thousands, it is not likely that the men of Ai would have adventured to sallie out against them; secondly, Because the place assigned for the ambush both vers. 4. and vers. 12. is the very same, to wit, the west side of Ai, between Bethel and Ai; nor can any probable reason be given either why two severall ambushes should be laid on the same side of the citie, or how such a mighty number of armed men, as first thirtie thousand, and then five thousand should conveniently be disposed of to lie undiscovered in two se∣verall ambushes between Ai and Bethel, a town near at hand and confederate with Ai; and thirdly, especially, Because there is no mention made in the sequel of this storie of any thing that was done for the surprisall of Ai but onely by one ambush, who when the men of Ai were pursuing the rest of the Israelites came out, and on a sudden took the citie, and set it on fire. Upon these grounds, I say, most that have written upon this place do hold that there was but one ambush laid, to wit, that of five thousand men mentioned vers. 12. So that according to this opinion of theirs, whereas it is said here, that Joshua chose out thirty thousand mighty men of valour,

and sent them away by night, and he commanded them, saying, Behold ye shall lie in wait against the citie, &c. The words must not be so understood as if he com∣manded all those thirtie thousand men to lie in ambush behind Ai, but that he com∣manded them that they should lay some in ambush, to wit, the five thousand men∣tioned afterward vers. 12. And indeed this Exposition I conceive to be the most probable; onely because it is so expressely said vers. 1. Take all the people of warre with thee and arise go up to Ai, and here again, So Joshua arose and all the people of warre to go up against Ai, I cannot see how it can be denied that Joshua carried the whole armie of Israel with him: so that thus I think we may best conceive of the whole carriage of this expedition against Ai, to wit, first, That Joshua marched with all the men of warre from Gilgal till they were come so near it that they might the following night go up to the citie, vers. 3. secondly, That he sent away from thence that night vers. 3, 4. thirty thousand of his choicest men with a charge that taking the advantage of the night they should lay an ambush behind the citie between Be∣thel and Ai, to wit, an ambush of five thousand men, as is afterwards expressed vers. 12. the other five and twentie thousand being sent with him, that they staying some where not farre from them, might be able to encounter the enemie, in case the inhabitants of the citie should discover them and come out with all their power against them; all which they did accordingly vers. 9. and Joshua lodged that night amongst the rest of the people. thirdly, That early the next morning before it was yet day Joshua went up after this thirtie thousand and pitched on the north side of Ai, (joyning happely now with the five and twentie thousand that went along with those that were to lie in ambush) but in a place where the men of Ai could not yet discover them, there being a valley between them and the Israelites, vers. 10, 11. fourthly, Having thus set the ambush on the west side of the citie, and the bodie of the armie on the North, Joshua went presently before it was day into the midst of the valley, vers. 13. purposely that the men of Ai might see them, and therefore questionlesse he carried with him into this valley but a small party, that the inhabi∣tants might be the readier to salley out against them, and fifthly, That when the men of Ai taking notice thereof, hereupon came out and set upon them, and were drawn off farre from the city, by the counterfeit flight of the Israelites, hereupon Joshua made a stand, and set upon those that pursued them, and withall the ambush rose out of their place, surprised the city, and set it on fire.

Vers. 7. And ye shall rise up from the ambush, and seise upon the city.] To wit, upon a signe given them: concerning which, see the note upon vers. 18.

Vers. 10. And Joshua rose up early in the morning, and numbred the people.] Which it seems he did that when the people should afterwards see that they had now vanquished their enemies without any losse, they might be the more courageous and wholly overcome their former fears. See the note also upon vers. 3.

Vers. 11. And all the people, even the people of warre that were with him, went up and drew nigh and came before the citie, and pitched on the North side of Ai, &c.] They marched first forward on the East side of the citie, but then fetching a little compasse, pitched on the North side, because that place was most convenient for them, and there they should be the nearer to those that were laid in ambush. See the note also upon vers. 3.

Vers. 12. And he took about five thousand men, and set them to lie in ambush, &c.] See the note upon vers. 3.

Vers. 13. Joshua went that night into the midst of the valley.] That is, early in the morning when it was yet dark, vers. 10. And Joshua rose up early in the morning and numbred the people. See also the note upon vers. 3.

Vers. 14. And the men of the city went out against Israel to battell, he and all his people at a time appointed, &c.] That is, they all came together at a time appointed from all the severall parts of the city, and at the self same time rushed all out toge∣ther, and set upon the Israelites with great violence. When Joshua came into the valley with that small company he brought with him, he desired there should be no∣tice taken of it, so that happely by the noise they made they might be discovered; whereof when word was brought to the King, he appointed that all the Garrison souldiers in the city should be in readinesse at such a time, that they might go out against the Israelites, and accordingly at the time appointed (which shews how forward they were by reason of their former victory) they were all met, and toge∣ther with their King, did sally forth and set upon them.

Vers. 15. And Joshua and all Israel made as if they were beaten before them, and fled by the way of the wildernesse.] They fled doubtlesse towards the body of their armie, which they had left on the hill beyond the plain where they now fled before the men of Ai. This wildernesse therefore here mentioned was it seems in that place, and we may probably conceive, that it was the wildernesse of Beth-aven; for that was nigh unto Bethel, chap. 18.12, 13.

Vers. 16. And all the people that were in Ai were called together to pursue after them.] That is, all the souldiers, all that could bear arms: for that others were left in the city, is evident vers. 24. All the Israelites returned unto Ai, and smote it with the edge of the sword.

Vers. 17. And there was not a man left in Ai, or Bethel, &c.] It seems Bethel being but a little town, and confederate with Ai, the inhabitants at the first approch of the Israelites, had forsaken it, as having no hope to be able to keep it, and had ad∣ded their power to that of Ai, to make that the stronger. And hence Bethel is also mentioned with Ai, the text telling of us that there was not a man left, that is, a souldier, neither in Ai, or Bethel; because from Bethel they were come to Ai, and now altogether were gone out in the pursuit of the Israelites. Yet if we consider how closely the ambush of the Israelites might be laid in some woods, or some other pla∣ces of covert betwixt Bethel and Ai, I see not why we may not conceive that the Garrison of Ai, seeing the Israelites fly again, either by post sent thither, or by some signe given them, called forth the men of Bethel to joyn with them in the pursuit of the Israelites. How Bethel came to be long after this in the possession of the Canaa∣nites, see the note upon Judg. 1.24.

Vers. 18. And the Lord said unto Joshua, Stretch out the spear that is in thine hand towards Ai.] This God enjoyned him to do, as a signe to the people that they should now make a stand, and with assurance that God would deliver the city into their hand, should now again make head against the enemie, from whom they had seemed to fly; as even in these times, the captain stretching forth his spear or staffe

upon the face of the enemie, is a signe to the souldiers of reinforcing the battell.

Vers. 19. And the ambush rose quickly out of their place, and they ranne as soon as he had stretched out his hand.] How they that lay covertly in the ambush on the West side of the city, should among so many thousand discern Joshua his spear stretched out, now especially when by a seeming flight they had drawn the enemie so farre from the city, I cannot conceive; and therefore I rather think that upon this signe given by Joshua, his souldiers gave a shout, or the musicall instru∣ments gave warning, for reinforcing the battell, and hereby the spies knew it was time to enter the city.

Vers. 19. And they hasted, and entered into the city and took it, and hasted and set it on fire.] That is, some house in the city, that by the smoke thereof, the Israe∣lites might perceive the city was taken. See the following note.

Vers 24. All the Israelites returned unto Ai, and smote it with the edge of the sword.] That is, the men and women and children left in the city; for they had before onely set fire on some one place of the city, that thereby it might be known they had taken it: but now upon Joshuas coming, after they had slain those in the field, they entered the city, slew all that were found in it, took away the spoyl, and then burnt the city wholly with fire to the ground, vers. 28.

Vers. 25. And so it was, that all that fell that day both of men and women were twelve thousand, even all the men of Ai.] That is, say some Expositours, twelve thousand of the men of Ai, besides those of Bethel, that joyned with the men of Ai, vers. 17. against the Israelites, of whom how many were slain it is not expressed. But because the number of the slain were taken by the Israelites, who could not di∣stinguish betwixt those of Ai, and those of Bethel, even those of Bethel might well be comprehended in those words even all the men of Ai, because they were slain in this expedition of the Israelites against Ai.

Vers. 26. And Joshua drew not his hand back, wherewith he stretched out the spear, &c.] But still with his spear stretched forth led them on upon the chase and slaughter of their enemies.

Vers. 28. And Joshua burnt Ai, and made it a heap for ever, even a desolation unto this day.] It is evident, that in the dayes of Nehemiah this citie Ai was built again, because we find it named, Neh. 11.31. amongst the cities that Benjamin dwelt in, though indeed it be not there called Ai, but Aijah; and therefore by this word for ever is meant onely, as in many other places of Scripture, a long time. As for that clause, even a desolation to this day, see the notes upon chap. 3.9.

Vers. 29. And the King of Ai, he hanged upon a tree untill the even tide.] Jo∣shua was to execute Gods vengeance upon these inhabitants of Canaan: now as the kings were most deeply ingaged in the abominations of the land, through whose neglect of justice they became the more rife, so the greatest severity he still shows against them.

And as soon as the sunne was down, Joshua commanded that they should take his carcase down from the tree.] See the note upon Deut. 21.23.

And cast it at the entring of the gate of the city, &c.] Where was the place of judgement, that the very place where he was buried with a heap of stones raised up∣on

him might intimate the justice of God in thus punishing him that took no care to punish the wickednesse that was dayly committed amongst his people.

Vers. 30. Then Joshua built an altar unto the Lord God of Israel in mount E∣bal, &c.] That is, about this time. Moses had before his death charged the Israelites that when they came into the land of Canaan they should build a monument of great stones and write the law thereon, and that at the same time they should build an altar of whole stones and offer sacrifices thereon; and that on mount Gerizim and mount Ebal (where this was to be done) the people should in a solemn manner give their consent to certain blessings and curses that should be read in their hearing, as we may reade in the 27. Chapter of Deuteronomy. Here therefore the story re∣lates now how Joshua did what Moses had commanded them. But why did he do it now? or how could he do it now, since they were not yet come to mount Geri∣zim and mount Ebal? I answer: Some affirm that these mountains were nigh to Ai and Bethel; and others say, That though this story be inserted in this place, yet it was done long after the taking of Ai. But because it is generally held (and not without just ground) that Gerizim was in the tribe of Ephraim; which was much further up into the countrey, and withall, that this word (then) immediately fol∣lowing the story of taking Ai, Then Joshua built an altar unto the Lord, &c. seems plainly to imply, that this was done much about this time; therefore I ra∣ther conceive that after the sacking of Ai Joshua finding the way to these mountains clear and open, by reason of the terrour wherewith the enemies were stricken, took this opportunity to go up with the people thither there to perform this service, which upon the first opportunity they had, he knew they were bound to perform. And indeed we may well think that the destroying of these two towns of Jericho and Ai (the bulworks of their countrey on that side) did at first mightily dismay the inhabi∣tants, though within a while they began to combine themselves together against the Israelites, as is related in the beginning of the following chapter. What is further ne∣cessary to be known concerning this monument of stones and the altar that was built with it, we may see in the notes upon the 11. and 27. chapters of Deuteronomy.

Vers. 32. And he wrote there upon the stones a copy of the law of Moses, &c.] Not the stones of the altar, but stones erected for that very purpose that the law might be written on them, as we may see Deuteronomy 27. where there is severall directions given first for these stones, then for the altar.

Vers. 33. Half of them over against mount Gerizim, and half of them over a∣gainst mount Ebal, &c.] See the note upon Deut. 27.12.

Vers. 34. And afterward he read all the word of the Law, &c.] That is, the Priests, by Moses appointment: of which see again the note upon Deut. 27.12, 13.

CHAP. IX.

Vers. 3. ANd when the inhabitants of Gibeon heard what Joshua had done unto Jericho and Ai, &c.] These Gibeonites were of the Hivites vers. 7. and Chap. 11.19. Their city was great and strong, Chap. 10.2. and it seems they had other neighbouring towns under their government, to wit, Chephirah, and Beeroth, and Kirioth-jearim, vers. 17. of this chapter, who were therefore also comprehended

in the covenant made with the Israelites. It is said, verse 1. that the hearing of that which Joshua had done to Jericho and Ai, was the occasion that moved the kings there mentioned to enter into a confederacy of joyning together to fight with Joshua and with Israel with one accord, and yet here it is said, that the same report of the destruction of Jericho moved the Gibeonites to come in and submit themselves to Joshua and the Israelites, and to seek from them conditions of peace; which shews plainly that it was of God, and not of themselves, that these Gibeonites were thus wisely carefull to provide for their own safety. Doubtlesse the same report that brought the other Canaanites the news of the destruction of Jericho, did also ac∣quaint them how it was taken, and told them the miraculous fall of their walls and fortresses, and yet they resolved to fight against them, which was no other then a re∣solving to fight against God; which shews, that God had hardened their hearts to their deserved ruine. On the other side, the Gibeonites, though they had as much reason because of the greatnesse of their city to trust in their strength as any people of the land had, yet when they heard what was done to Jericho and Ai, they con∣cluded that there was no resisting such a people, and therefore determined to try if they could make peace with them; and whence could this be but of God, who taught them to make a better use of these wonderfull works of God then their neigh∣bours had done.

Vers. 4. And took old sacks upon their asses, and wine bottles, old and rent and bound up.] That is, mended and patched up with peices that were sown in where they had been broken.

Vers. 6. And they went to Joshua to the Camp at Gilgal.] This makes it evi∣dent that even after the taking of Jericho the Camp of the Israelites was still at Gilgal. It seems, because it was a place of some strength, and because they desired not to remove too farre from their brethren whom they had left without Jordan till they had in some good measure cleared the countrey before them; here they kept their standing Camp for divers years, and onely sent out parties from thence against the inhabitants in severall parts as occasion was offered. As for the plea they used, to move the Israelites to make peace with them, to wit, that they dwelt in a countrey farre beyond Canaan, We be come from a farre countrey now therefore make ye a league with us, it proceeded doubtlesse, from some assurance they had that the Isra∣elites were come to drive them out, and dwell in their land, as also from a common fame that was spread abroad, that God had forbidden them to make any peace with the inhabitants of the land, as appears evident verse 24. And they answered Joshua, and said, Because it was certainly told thy servants, how that the Lord thy God commanded his servant Moses to give you all the land, and to destroy all the inha∣bitants of the land before you.

Vers. 7. Peradventure ye dwell among us, and how shall we make a league with you?] That is, peradventure ye dwell in this land whereof we are come to take pos∣session, and then we may not make a league with you to let you dwell among us. And indeed, God had expressely forbidden them the making of peace with any of the in∣habitants of Canaan; to wit, (for so I conceive we must understand it) unlesse when they yielded to imbrace the Religion of Israel; as we may see Exod. 23.32, 33. Thou

shalt make no covenant with them, nor with their gods; they shall not dwell in thy land, &c. and so again, Exod. 34.12. Deut. 7.2. and in many other places. Even where God appointed them to tender peace to other cities before they proceeded to destroy them, there is an exception made of the cities of Canaan, Deut. 20.15, 16. Thus shalt thou do unto all the cities which are very far off from thee, which are not of the cities of these nations. But of the cities of these people, which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth.

Vers. 8. And they said unto Joshua, we be thy servants.] The last words of the Israelites in the foregoing verse, how shall we make a league with you? they might understand as spoken by way of inquiring what kind of league they desired to have with them, and that hereupon turning to Joshua, (whom they observed to be the Generall for the rest) they answered, we be thy servants, that is, ready to be com∣manded, and to receive whatever conditions you shall think fit to grant us. But however these words doubtlesse they used to imply not onely that they were friends and not enemies, as their neighbours were, but also that they were willing to accept of any conditions of peace.

Vers. 9. For we have heard the fame of him and all that he did in Egypt.] Here∣in amongst other things they discovered their subtilty that they make no mention of the Israelites taking of Ai and Jericho, which their citizens could not so soon have heard of, if they lived as they pretended in a countrey so farre remote from that place, but onely what was done in Egypt, and against Sihon, and Og, which being long since done, the same thereof might be well in this time carried to a land farre off, be∣yond the borders of Canaan.

Vers. 14. And the men took of their victuals, and asked not counsell at the mouth of the Lord.] That is, they took them and looked upon them, and through too much credulity ranne away with a conceit, that this plainly shewed the truth of what they had said; never inquiring of God what an answer they should give them.

Vers. 15. And Joshua made peace with them, and made a league with them that that they should live.] Which he might lawfully do, supposing them not to be the inhabitants of Canaan, Deut. 20.10, 11. When thou comest nigh a city to fight a∣gainst it, then proclaim peace unto it. And it shall be, if it make thee answer of peace, and open unto thee, then it shall be that all the people that is found therein shall be tributaries unto thee, and shall serve thee. And again, verse 15, 16. Thus shalt thou do to the cities which are farre off from thee, which are not of the cities of these nations. But of the cities of these people which the Lord thy God doth give thee for an inheritance, thou shalt save alive nothing that breatheth.

Vers. 16. And it came to passe that at the end of three dayes, after they had made a league with them, that they heard that they were their neighbours, &c.] This is added to set forth the folly of their unadvised rashnesse, who without any de∣liberation do presently make a covenant with the Gibeonites, whereas if they had but deferred their answer even for a day or two they had found out the truth, and had not been so gulled and abused as now they were.

Vers. 18. And the children of Israel smote them not, because the Princes of the Congregations had sworn unto them by the Lord God of Israel.] That the Is∣raelites

did well in sparing the Gibeonites, because of the oath which their Princes had taken, and that they had sinned greatly if they had slain them, is evident 2. Sam. 21.1, 2. where we reade, that God sent a famine upon the land, because Saul foure hundred years after this had slain some of the Gibeonites, and so brake the oath which their fathers had now obtained of Joshua and the Israelites, and yet Saul did it too in his zeal to the children of Israel and Judah. If it be objected that the Gibeonites had fraudulently drawn the Princes into that oath, and therefore there was no reason why they should be tied thereby to that which they never intended, for they had covenanted to grant peace to a people that dwelt far off, and the Gibe∣onites were of the inhabitants of the land, so that this covenant made with them un∣der these terms, was of it self void and of none effect: to this I answer, That though when men are drawn by force or fraud into any promise or covenant, they are not bound to keep that promise or covenant, and that because he to whom the promise or covenant is made (with whom onely we have to do in this case) can∣not by any rule of equity challenge any right to that which he hath obtained by de∣ceit or violence; yet when men do confirm any such promise or covenant by oath, the case is otherwise, because they are bound then to God, and not to the man onely that used such fraud and violence, whose wickednesse in so drawing them into an oath cannot make void the engagement that lieth upon them that have sworn in re∣gard of God. And if it be again objected, as it is by many, That the Princes had sworn to do that which was against the expresse command of God, who had often enjoyned them to destroy all the inhabitants of Canaan, and not to make any league of peace with them, as is noted before upon vers. 7. to this I answer too, That though an oath or vow doth not bind men for the doing of any thing that is absolutely un∣lawfull, yet in this case it was not so, and that because the charge which God had given them for slaying all the inhabitants of the land was a particular command, & so farre onely to bind their consciences as it might be obeyed without any breach of the Morall Law, as in Rahabs case is also evident. But here they could not obey that command of Gods concerning their destroying all the inhabitants of Canaan with∣out perjury, which is directly against the law and light of nature; and besides, it would have given the heathen great occasion of blaspheming the name of the Lord, if they had sworn in his name and had not kept it: all which must needs lie as a strong bond upon the consciences of the Israelites, strictly to observe this oath though they were deluded by the Gibeonites: for in this that rule holds good, I will have mercy and not sacrifice.

Vers. 21. But let them be hewers of wood, and drawers of water unto all the congregation.] That is, for the use of all the congregation to provide wood and wa∣ter which they were to use in their sacrifices: as is evident vers. 27. And Joshua made them that day hewers of wood, and drawers of water for all the congregation, and for the altar of the Lord: yet because it is certain that the inhabitants of these foure cities, could not dwell in any one place where the Tabernacle was seated, nor yet in Jerusalem when the Temple was built, but were severally dispersed through∣out the land, coming up happely in their courses as the Levites did, to do their service in the house of God; I should think it most probable, that in the time when they

waited not at the Tabernacle as publick servants, they were also imployed in other servile offices for the people. These were they that afterwards were called Nethi∣nims, 1. Chron. 9.2. that is, Deodati, men given to God, or the publick service of the Tabernacle: for though Ezra 8.20. it is said, that David and the Princes ap∣pointed the Nethinims for the service of the Levites; yet it is meant onely of the ordering of them, how they should in their severall courses attend upon that service, for even now they were allotted to this service, and did therein doubtlesse attend upon the Levites in the service of the Tabernacle, from this time unto the dayes of David.

Vers. 23. Now therefore ye are cursed, and there shall none of you be freed from being bondmen, &c.] These words, Now therefore ye are cursed, the most of Ex∣positours understand of the curse or punishment of bondage, which for their dissem∣bling and fraudulent dealing they were adjudged to undergo, and so they take the following words, and there shall none of you be freed from being bondmen, to be an explanation of the words that went before; but it is better understood of that gene∣rall curse which God had laid upon all the inhabitants of Canaan, to wit, as if Jo∣shua had said, The curse which God hath pronounced against the people of this land, requires that you should be cut off as well as the rest; yet because of the oath which we have taken, this curse shall be upon you in bondage, and not in death. And indeed here was that curse literally fulfilled in the Gibeonites, which Noah pro∣nounced against the Canaanites in generall, Gen. 9.25. And he said, Cursed be Ca∣naan: a servant of servants shall he be unto his brethren.

CHAP. X.

Vers. 1. ANd how the inhabitants of Gibeon had made peace with Israel, and were among them.] This is mentioned as the last and greatest cause of the fear of the king of Jerusalem and his people, to wit, the report they had newly heard, that the inhabitants of Gibeon had made peace with Israel, and were among them. Now by these last words, and were among them, two things may be implyed, to wit, First, that they were not onely confederate with them, but also had become one people with them, having incorporated themselves with the Israelites, to live un∣der the same laws and government with them: And secondly, that hereupon they had peaceable intercourse one with another, the Israelites having free admission into their cities mentioned chap. 9.17. and the Gibeonites having liberty to go and come to and from the Israelites, as being now reputed their subjects and servants.

Vers. 2. They feared greatly, because Gibeon was a great city, as one of the roy∣all cities, &c.] That is, both the king of Jerusalem and his people were exceedingly afraid, because Gibeon was a very great city, very little inferiour to any of the cities that had kings reigning in them. And indeed, considering first, what an advantage it might be to the Israelites to have these cities delivered up to them, both for the sup∣ply they might have from thence of all things requisite for them, and the shelter they might have there, from thence to infest the neighbouring cities: and secondly, what full information they might receive from the Gibeonites, concerning the state of the

whole land, and all the cities therein: and thirdly, how dangerous their revolt might be, to move other cities to do the like, no wonder it is though these tydings concern∣ing the Gibeonites did greatly dismay them.

Vers. 4. Come up unto me and help me, that I may smite Gibeon, &c.] These kings together with others inhabiting in other parts of Canaan, had before entred in∣to a confederacy to go with their united forces against the Israelites, chap. 9.1. But now these that dwelt ••igh to Gibeon, hearing that the Gibeonites were fallen off to the Israelites, are first called together to go against Gibeon. Nor need it seem strange that they should resolve thus first to begin with them; First, because as the timely surprising of these cities of the Gibeonites would be a notable means to secure their own cities; so the delivering them up to the Israelites would open a way to their cer∣tain ruine. Secondly, because it was fit that some speedy course should be taken to make all other cities afraid to fall off to the Israelites as the Gibeonites had done. Thirdly, because they were not so afraid to encounter with these their neighbours, as with the Israelites, and hope that by prevailing against these, they should both daunt the Israelites, and encourage their own people: and, Fourthly, because their wrath against these neighbours for revolting from them was so exceeding great, that in case they should weaken themselves by spending their forces upon them, yet so they might be revenged upon them first, they did not so much care.

Vers. 6. And the men of Gibeon sent to Joshua to the camp to Gilgal, saying, Slack not thy hand, &c.] To wit, before they were besieged, so soon as they heard these kings were coming against them.

Vers. 7. So Joshua ascended from Gilgal, he and all the people of warre with him, &c.] Considering how little assurance Joshua could have that the Gibeonites would not some way deal treacherously with him, and what cause he had to fear lest his own souldiers should not be very chearfully forward to fight for the defence of those, whom themselves ere-while would have destroyed, it is much that Joshua should thus readily go to aid the Gibeonites. But then on the other side, if we con∣sider of how great importance it was for the Israelites, to get the cities of the Gibeo∣nites into their power, and how also in point of conscience Joshua was bound to re∣lieve them, that had now yielded up themselves to be their servants, it will easily ap∣pear that Joshua was bound with all speed to go up and raise the siege of Gibeon, and when he had done his duty herein, to leave the successe to God. Yea, and it may be too he enquired of God, and received from him that encouragement set down in the following verse, before he undertook this expedition for the relief of Gibeon, And the Lord said unto Joshua, Fear them not; for I have delivered them into thine hand, &c.

Vers. 9. Joshua therefore came unto them suddenly, and went up from Gilgal all night.] To wit, that he might surprise them suddenly; but yet from hence we cannot conclude, that they were but one night a marching from Gilgal to Gibeon.

Vers. 11. And it came to passe, as they fled from before Israel, and were in the going down to Beth-horon, that the Lord cast down great stones from heaven upon them, &c.] It is said in the foregoing verse, that the Lord chased them along the way that goeth up to Beth-horon, and yet here now it is added, that the Lord slew them

with hailstones as they were in the going down to Beth-horon: the reason whereof may be, because there was an upper and a nether Beth-horon, 1. Chron. 7.24. by both which it seems the Canaanites fled at this time, when they were chased by the Israe∣lites: for though it be said in that place of the Chronicles, that these towns were af∣ter built by one Sherah a famous woman of the stock of Ephraim, yet we must know, that it is usuall in this story to speak of places in the land of Canaan by the names that were afterwards given them by the Israelites; yea, and perhaps too there might be at this time an upper and a nether Beth-horon, though by that Sherah they were afterwards rebuilt, beautified, and fortified: as for this storm of hail that fell upon the Canaanites, it was miraculous in a twofold regard; first, in regard of the exceeding greatnesse of the hailstones, which were of such a mighty bignesse and weight, that they brained and killed the Canaanites upon whom they fell, so that they were more which died with the hailstones, then they which the children of Is∣rael slew with the sword: and secondly, in regard they were so ordered and levelled as I may say, by the hand of Gods providence, that though the Israelites pursued the Canaanites so closely, that here and there they must needs be mingled amongst them, yet they onely fell upon the Canaanites, and touched not one of the Israelites.

Vers. 12. Then spake Joshua unto the Lord in the day when the Lord delivered up the Amorites, &c.] For the better understanding of this miraculous passage concerning Joshuas commanding the sunne to stand still, we must know, first, That whereas it is said in the first place, that Joshua spake to the Lord, thereby is meant, that he did first pray unto the Lord, that this miracle might be wrought, and that to the end they might have the more time to pursue and destroy the Amorites, and then by the same speciall instinct of Gods spirit that moved him to desire this of God, being fully assured that God had heard his prayer, and that what he desired should be done, he commanded the sunne to stand still, &c. secondly, That whereas in the next clause it follows, and he said in the sight of all Israel, Sunne stand thou still, &c. this is added to shew the assurance of his faith; because he was so undoubt∣edly perswaded that God would certainly do what he had prayed for, and desired the people should take notice of it for their future encouragement, openly in the pre∣sence of all the people he looked up to the heavens, and speaking as it were to the sunne, said, Sunne stand thou still, &c. and happely with relation to the peoples ga∣zing upon him, when in so strange a manner they saw him look up to the sunne and command the sunne to stand still, this phrase is used, and he said, not in the audi∣ence but in the sight of all Israel, Sunne stand thou still, &c. thirdly, That for the words themselves which Joshua spake, Sunne stand thou still upon Gibeon, and thou moon in the valley of Ajalon; there is nothing can be certainly concluded, but that he did as it were adjure the sunne and moon by the Almighty power of God, to stand still just in the place wherein they were when he spake unto them, that so the sunne might still give light till they had made an end of pursuing and destroying their enemies, and that hereby must needs be intended the stay of the whole body of the moveable heaven, together with the sunne and the moon; for it cannot be meant of staying that peculiar motion of the Orbs of the sunne and moon, whereby they move severally from the west to the east (for the lengthening of the day could not

depend upon that) but it must be meant of the motion of the heaven, whereby the sunne and moon together with all the other heavenly Orbs, are carried about by the motion of the supreme Sphere, in the space of foure and twenty houres from the east to the west: Some indeed would conclude from these words, that it was at noon day when Joshua commanded the sunne to stand still, namely, because it was when the sunne was right over Gibeon, as the words they say implie, Sunne stand thou still upon Gibeon; and that therefore also it is said vers. 13. so the sunne stood still in the midst of heaven, and then they take the next clause to be added, and thou moon in the valley of Ajalon, by way of expressing the same thing in other words, to wit, that the moon also should stand still and not bring in night upon them. Again, others would inferre from these words that it was towards sunneset when Joshua commanded the sunne to stand still; and that first, Because it is most pro∣bable that the fear of want of daylight to pursue the enemie when he saw the sunne decline apace towards its setting, was the occasion that moved Joshua to desire this miraculous stay of the sunne: and secondly, Because the words seem to implie that he saw the moon also, when he said, and thou moon in the valley of Ajalon; as in∣deed about the new of the moon it is usually seen towards sunne-setting. But I say, neither of these can be gathered from the text. The drift doubtlesse of Joshua was onely to expresse that the heavenly Orbs should stand still to the end the sunne might not set but continue still to give them light in those parts, onely the more rhe∣torically to set forth the wonder of the miracle, he mentions both sunne and moon the two great lights of heaven together with Gibeon and Ajalon two places not farre distant one from another; Sunne stand thou still upon Gibeon, and thou moon in the valley of Ajalon.

Vers. 13. Is it not written in the book of Jasher.] That is, in the book of the upright, which seemeth to have been some historie, or continued chronicle of the memorable acts of Gods worthies in those times, which is now lost; it is mentioned again, 2. Sam. 1.18.

So the sunne stood still in the midst of heaven, and hasted not to go down a whole day.] So that this day was twice as long as it should otherwise have been.

Vers. 14. And there was no day like that, before it or after it, that the Lord hearkened to the voyce of a man, &c.] For though in Hezekiahs time the day was miraculously lengthened by the sunnes going backward, 2. Kings 20.11. And Isaiah the Prophet cried unto the Lord; and he brought the shadow ten degrees backward, by which it had gone down in the diall of Ahaz; yet it was not length∣ened so much by farre as this was, to wit, not above two houres and a half; and be∣sides that was not done upon the motion of a man desiring it, and after prayer com∣manding as it were, that it should be so, as this was, which is that which is here prin∣cipally intended: and therefore is it that the prophets do often allude to this where they speak of the great things which God had done or would do for his people, Hab. 3.11. The sunne and moon stood still in their habitation: at the light of thine arrows they went, and at the shining of thy glittering spear, and Isa. 28.21. For the Lord shall rise up in mount Perazim, he shall be wrath as in the valley of Gibeon, that he may do his work, his strange work▪ and bring to passe his act, his strange act.

Vers. 15. And Joshua returned, and all Israel with him unto the camp at Gil∣gal.] It is evident, that the severall passages related in the sequel of this chapter were done before they returned to the camp at Gilgal. We must therefore know, that here is set down beforehand the issue of this warre, and then afterward the Authour proceeds to relate the particulars, and then concludes with these very words again, vers. 43. And Joshua returned, and all Israel with them unto the camp at Gilgal.

Vers. 21. And all the people returned to the camp to Joshua at Makkedah in peace.] The settled camp of the Israelites was in Gilgal, as is evident by that which is said before, vers. 15. And Joshua returned, and all Israel with him, to the camp at Gilgal. But because Joshua, with the greatest part of the armie, which he had brought out to raise the siege at Gibeon, was now encamped before Makkedah, whilst the rest went further in the pursuit of the flying Canaanites, therefore it is said here of those that had been in that pursuit of the Canaanites, that they returned to the camp to Joshua at Makkedah.

None moved his tongue against any of the children of Israel.] This is a prover∣biall speech; but the meaning is, that the Canaanites durst not make the least resistance against the Israelites that pursued them: so farre they were from lifting up a hand against them, that they scarse durst mutter against them. See the note upon Exo∣dus, 11.7.

Vers. 24. Come near, put your feet upon the necks of these kings.] This Joshua enjoyned his Captains to do, not out of a cruel proud insulting mind, but first, to teach them that they were to shew no mercy to this people: secondly, to encourage and hearten the Captains for the time to come, as by intimating that thus they should tread all their enemies under their feet, vers. 25. And Joshua said unto them, Fear not not nor be dismaid, be strong and of good courage: for thus shall the Lord do to all your enemies, against whom ye fight: thirdly, to manifest Gods singular love to them, and precious esteem of them, who was pleased to let them tread upon the necks of kings: and fourthly, that this formidable sight might make them fear to imitate the manners of this people against whom God had shown such severity. Yea, in this was Joshua a type of Christ, who doth tread Satan under the feet of his people, Rom. 16.20. in and through whom we are more then conquerours, Rom. 8.37. yea, even over those principalities and powers, whom having spoyled, he made a shew of them, openly triumphing over them, Col. 2.15.

Vers. 26. And afterwards Joshua smote them, and slew them, and hanged them on five trees.] See the note upon chap. 8.29.

Vers. 28. And that day Joshua took Makkedah, &c.] The same day wherein the sunne stood still; for whilst some of his souldiers were pursuing the broken troops of their enemies, he with the chief strength of his armie had encamped about Makkedah, vers. 21. And all the people returned to the camp to Joshua at Makke∣dah in peace: and therefore if withall we consider, what a terrour they might be stricken with, by the report of those that fled into their cities, and told them of his vanquishing of the five kings, I see not why it may not be thought, that it was sur∣prised that very day.

Vers. 31. And Joshua passed from Libnah, and all Israel with him, unto La∣chish,

&c.] Whose king was one of the five that came up against Gibeon, vers. 5.

Vers. 32. And the Lord delivered Lachish into the hand of Israel, which took it on the second day.] To wit, the second day after he had besieged it.

Vers. 34. And from Lachish Joshua passed unto Eglon, &c.] Whose king was also one of the five that came against Gibeon, vers. 5.

Vers. 35. And they took it on that day.] That is, on the day they showed themselves first before it.

Vers. 37. And they took it, and smote it with the edge of the sword, and the king thereof, and all the cities thereof, &c.] This Hebron doubtlesse was one of their chiefest cities, as appears by the mention that is here made of other cities that were under the jurisdiction of this city, and taken together with it. The King of this citie was also one of the five that came up against Gibeon, as we may see vers. 5. so that he was slain, and hanged at Makkedah with the other, vers. 23, 26. either therefore his death is here onely again repeated, in this relation of the sacking of this city, or else upon the tidings of the death of their King, they chose another who was also now slain with the rest of the people. How this city is said afterwards to have been taken by Caleb, see in the note upon chap. 15.13, 14.

Vers. 38. And Joshua returned and all Israel with him to Debir, and fought against it.] Concerning this also, see the note upon chap. 15.14.

Vers. 40. He left none remaining, but utterly destroyed all that breathed, as the Lord God of Israel commanded.] Many thousands of men, women and children, were doubtlesse slain in destroying all these cities, and the countrey there about, lest therefore it should be thought an act of crueltie, and inhumanity, thus without pitty to shed the bloud of this people, the just warrant that he had from Gods command is here expressed, to wit, that he did in all this as the Lord God of Israel com∣manded.

CHAP. XI.

Vers. 1. ANd it came to passe, when Jabin king of Hazor had heard those things, that he sent to Jobab king of Madon, and to the king of Shimron, &c.] Called Shimron-meron, chap. 12.10. Very observable was the pro∣vidence of God in that which is here related, to wit, that he did not suffer all the kings of the Canaanites, at once to joyn their forces together and set upon the Israe∣lites, but some at one time, and some at another; which the Lord doubtlesse did out of his fatherly indulgence towards his people, and the tender respect he had to their weaknesse. Had these kings here mentioned joyned with the other five, whom the Israelites had before vanquished, the Israelites must needs be stricken with great terrour and fear: And therefore the Lord was pleased so to infatuate and stupifie these, that they were quiet, and moved not till their neighbours were destroyed; by which means the Israelites were heartned with the conquest of the first, ere the other set upon them, and they had leisure to refresh themselves in their camp at Gilgal, ere they were called forth to go upon another service.

Vers. 2. And to the kings that were on the North of the mountains, and of the

plains, south of Cinneroth, &c.] That is, the plains that lay southward of the countrey called Cinneroth, and Deut. 3.17. Chinnereth, afterward Gennesareth; of which see the note upon Numb. 34.10.

Vers. 3. And to the Hivite under Hermon, in the land of Mizpeh.] It is thought by some, that the Hivites here mentioned, to whom the king of Hazor sent that he might draw them into this confederacy against Israel, are described by the place of their habitation, the Hivite under Hermon, in the land of Mizpeh, pur∣posely to distinguish them from the Gibeonites, who were also Hivites, that we might not think, that they were now sollicited to break the league which they had made with the Israelites.

Vers. 6. Be not afraid because of them, for to morrow about this time will I de∣liver them up all slain before Israel.] It may be that Joshua was at this time some∣what the more distressed not onely because of the great number of the enemie, who were as the sand of the sea-shore for multitude, vers. 5. but also because the greatest strength of their armie consisted in horse and chariots, of which in the battels fought hitherto with the Canaanites there is no mention made, and before whom, how the Israelites should be able to stand that were all foot, he might perhaps doubt; and therefore the Lord doth now again assure Joshua that he should overcome and de∣stroy them all, and that he might not question the promise made to him, he tells him particularly the very time when this should be done; To morrow, saith he, about this time will I deliver them up all slain before Israel.

Thou shalt though their horses and burn their chariots with fire.] Thou shalt not think to reserve these for thine own use, and therefore shalt altogether make the one unserviceable, and burn up the other. In future times the Israelites made use both of horse and chariots in warre, and that no doubt without sinne. Now God would not allow it; that the worse provided they were for the conquest of these na∣tions, the more evident it might be that God had thrust out these nations before them, and the lesse cause they might have to glory in themselves.

Vers. 8. And the Lord delivered them into the hand of Israel, who smote them and chased them unto great Zidon.] Zidon so called from Sidon the eldest sonne of Canaan, Gen. 10.15. is here styled great, not to distinguish it from any other lesser city of that name, but onely because it was indeed a very great city, and in great fame in those times, partly by reason the inhabitants were excellent artificers for all kind of workmanship, but especially, because there was there a goodly haven, and so they had of all other cities the greatest store of ships and sea-men; and in∣deed, that it was the Metropolis of that countrey, afterward called Phenicia, we may the rather think, because Tyrus a great citie too, not farre from Zidon is called the daughter of Zidon▪ Isaiah 53.12.

Vers. 10. And Joshua at that time turned back, and took Hazor and smote the king thereof with the sword.] Either Jabin the king of Hazor mentioned vers. 1. escaped in the fight and fled into Hazor, and so was slain there when they took the citie; or else, hearing that their king was slain, they had presently made another king for the better preservation of their city, the rather, because it was the head of all those kingdomes in those parts; or else, it may be the king was slain in the battell,

onely his death is related here where the story relates how his city was taken, as is noted before upon a like passage, chap. 10.37. which last seems the most probable, because the like is said afterward concerning all the kings that were confederate with Jabin in this warre, verse 12. And all the cities of those kings, and all the kings of them did Joshua take, and smote them with the edge of the sword. For it is not probable, that all those kings did escape to their cities, and were taken and slain there, or that there were new kings chosen in the room of those that were slain in all those cities. As concerning the rebuilding & repeopling again of this Hazor, whose kings were happely called by the name of Jabin, as those of Egypt were called Pha∣raohs, see what is noted upon Judges 4.2. where we reade of another Jabin that reigned in Hazor, that did mightily oppresse Gods people.

Vers. 13. But as for the cities that stood still in their strength, Israel burned none of them, save Hazor onely, &c.] That is, that were not beaten down burnt and ruined in the taking of them. Some it seems in the taking put the Israelites to more work, and were burnt and destroyed ere they could be wonne; but those that could be taken otherwise, the Israelites reserved for their own use: Onely Hazor, though after it was taken it stood still in its strength, was burnt down to the ground, because the king thereof was the first and chief in raising these forces, which were now overthrown, against the Israelites.

Vers. 15. As the Lord commanded Moses his servant, &c.] See the note, chap. 10.40.

Vers. 16. So Joshua took all that land, the hills, &c. and the mountain of Israel, and the valley of the same.] Expositours guesse severally what mountain it was, that is here called the mountain of Israel: But the best and most probable opinion is, that it is not meant of any one particular mountain, but that it is meant generally of all the mountainous parts of the land of Canaan which the Israelites inhabited, considered apart from the tribe of Judah.

Vers. 18. And Joshua made warre a long time with all those kings.] Because the warres which Joshua had made with the kings of Canaan mentioned in the for∣mer chapter are succinctly related in a few words, it might therefore be thought that they were dispatched in a few dayes, and therefore to prevent this mistake, it is here expressely said that these warres lasted a long time, though they be here brief∣ly related one immediately after another. How many years were spent in subduing these nations we cannot say; onely it is evident that when Caleb required of Joshua that part of the land which Moses had promised him chap. 14.6. the warres had lasted about seven years; for that was five and fourtie years, as Caleb saith there, vers. 10. after he with others were sent from Kadesh-barnea to search the land of Canaan; out of which if we take eight and thirtie yeares, which were after that spent in the wandring of the Israelites through the wildernesse, there will remain seven years, which were spent in the warres of Joshua, from the time that they passed over Jordan unto the time that Caleb desired of Joshua that peculiar portion of the land which had been promised him. We know well that God could many wayes have driven or rooted out these kings and their people in a shorter time: But God would have it thus done by degrees, first, That the more opposition and

difficultie they found in the work, the more the power and the love of God and his provident care over them might be magnified, who did at last carrie them through all these difficulties. Secondly, that he might hereby exercise their faith and pati∣ence, and teach them whenever they met with great opposition in any thing God enjoyned them, not to despair, but to wait upon God, as knowing that in the con∣clusion God would not suffer their hope to make them ashamed. Thirdly, that the obstinacy of the Canaanites might be the more clearly discovered to render them in∣excusable. and Fourthly, that he might prevent hereby the encrease of wild beasts in the land, according to that which Moses had said to them, Deut. 7.22. The Lord thy God will put out those nations before thee by little and little, thou mayest not consume them at once, lest the beasts of the field encrease upon thee.

Vers. 19. There was not a city that made peace with the children of Israel, &c.] This is added as a reason why the warres with the Canaanites lasted so long, as it is said in the foregoing verse, it was because the inhabitants did all so obstinately stand it out against the Israelites, none of them attempting to procure conditions of peace from them, save onely the Gibeonites.

Vers. 20. For it was of the Lord to harden their hearts, &c.] See the note up∣on Exod. 7.13.

Vers. 21. And at that time came Joshua and cut off the Anakims from the mountains, from Hebron, and from Debir, &c.] Concerning these Anakims, see what is noted before upon Numb. 13.22. where it is also expressely said, that the Is∣raelites that were at first sent to search the land of Canaan, saw these Anakims about Hebron, from whence Joshua did now drive them. It is evident that Hebron, (yea and Debir too, or else another city of the same name) was formerly taken by Joshua and the Israelites, in that their expedition against those five kings that had joyned their forces together to besiege Gibeon, as we may see chap. 10.36 37.38. That there∣fore which is said here, that Joshua cut off the Anakims from Hebron, from Debir, &c. must be understood of his cutting them off from the mountains that were about Hebron and Debir. It seems that these gyants, being a kind of wild salvage men, monsters rather then men, did chiefly abide in dens and caves that were in the moun∣tains, or at least, that when Joshua had prevailed in that part of the land, and had ta∣ken the severall towns and cities there, and destroyed the inhabitants, many of these monsters had withdrawn themselves to those their fastnesses and strong holds, from whence afterwards they brake forth into the countreys adjoyning, and so thereupon Joshua went out against them with his forces, and cut them off, some at one time and some at another, from the mountains, from Hebron, from Debir, from Anab, that is, the mountains adjoyning to those cities, and from all the mountains of Ju∣dah, and from all the mountains of Israel, that is, the mountains in that porti∣on of the land which fell to the tribe of Judah, and indeed from all the moun∣tains throughout the land of Canaan which fell to the rest of the Israelites: for Judah, by reason of their dignity, is often mentioned as distinct from the other tribes; and in this regard I conceive this expression is used, from all the mountains of Judah, and from all the mountains of Israel, and not with reference to that di∣vision of the land betwixt the kingdome of Judah and the kingdome of Israel in Je∣roboams

revolt, it being most probable that this book was written before that time, even before David had cast out the Jebusites out of Jerusalem, as may be gathered from that place, chap. 15.63. As for the Jebusites, the inhabitants of Jerusalem, the children of Judah could not drive them out; but the Jebusites dwell with the chil∣dren of Judah at Jerusalem unto this day. The greatest difficulty in this place is this, that here it is said, that Joshua cut off the Anakims from Hebron, from Debir, &c. cities that he had taken before from the inhabitants, chap. 10.36. &c. and yet af∣terwards, chap. 15.14. it is said, that Caleb took Hebron and drove the Anakims thence. To this some answer, That though Joshua took Hebron, and afterwards cut off the Anakims from the mountains about Hebron, as it is here said; yet in processe of time the inhabitants, and especially these Anakims did again seise upon Hebron and possesse it, and so were after Joshuas death driven out thence by Caleb: (for though this be related chap. 15.14. yet that it was not done till after the death of Jo∣shua, is evident (they say) in the first chapter of Judges, vers. 9. where the same sto∣ry is again related.) But because it is evident in the fourteenth chapter of this book vers. 12. that Caleb whilest Joshua was yet living desired Hebron and the moun∣tainous countrey about it to be given him for his inheritance, as Moses had promised it should be, undertaking withall, that with Gods help he would drive out the Ana∣kims thence, Give me (saith he) this mountain, &c. If so be the Lord will be with me, then I shall be able to drive them out, as the Lord said: nor is it probable that ever the Lord suffered the Canaanites to recover one foot of that land, out of which Joshua had expelled them, till after the death of Joshua, when by their sinnes they provoked the Lord against them; nor that the valourous Caleb would suffer the Ca∣naanites to roost so long in that place which was given him for his inheritance, as till after the death of Joshua: therefore I conceive, that the truer answer for the re∣solving of this difficulty is this, That it was Caleb that did drive out the Anakims out of the mountains about Hebron, as is related chap. 15.14. onely it is here ascri∣bed to Joshua, because Joshua was their chief Generall, and so it was done under his government and command, though it were done by Caleb. However the destroying the Anakims throughout the land of Canaan is here particularly recorded, that in Gods goodnesse and power in cutting them now off, they might see the folly of their forefathers infidelity, who were so scared with the sight and report of the formidable stature of these giants, that they would not enter the land notwithstanding all that Moses, Joshua, and Caleb could say to them.

Vers. 22. There was none of the Anakims left in the land of the children of Is∣rael; onely in Gaza, in Gath, &c.] These were cities of the Philistims, whose land was also within the compasse of the promise made to the Israelites, Exod. 23.31. And I will set thy bounds from the red sea, even unto the sea of the Philistims, though because of their sinnes they prevailed not as yet so farre. In these cities there were of these Anakims, these giants still remaining many years after: for Goliath was of Gath: see 1. Sam. 17.4. &c. and those foure huge giants mentioned 2. Sam. 21.16. &c. were all of the Philistims.

Vers. 23. And Joshua took the whole land, according to all that the Lord said unto Moses, &c.] That is, he vanquished the whole land before mention••d; or he

is said to have taken the whole land, because he had so far subdued it, that none of the inhabitants durst take up arms against them, or any way molest them; so that they might now peaceably make a division of it amongst the tribes, though there were some places which the Canaanites had yet in their possession, as is largely ex∣pressed in the beginning of the 13. chapter, yet they durst not stirre against the Isra∣elites; and therefore is that clause added in the last words of this chapter, and the land rested from warre.

CHAP. XII.

Vers. 1. NOw these are the kings of the land which the children of Israel smote, &c.] In this chapter there are briefly presented as it were in a table or map, the severall countreyes and kings vanquished by Moses, Joshua, and the Israe∣lites, that beholding them all thus joyntly together, we might be the more affected with the consideration of Gods goodnesse and faithfulnesse towards his people.

From the river Arnon unto mount Hermon, and all the plain on the east.] This was the length of the countrey on the outside of Jordan; it reached from the river Arnon, where it ran into the dead sea, unto mount Hermon.

Vers. 2. And from half Gilead, unto the river Jabbok, &c.] For the o∣ther half of Gilead was possessed by Og, as we may see, vers. 5. See the note also upon Num. 32.40.

Vers. 9. The king of Ai, which is beside Bethel, one.] This clause which is added concerning the city of Ai, that it was nigh unto Bethel, is to distinguish it from another city of the same name in the countrey of the Amorites, whereof the prophet Jeremy speaks, Jer. 49.3. Howl O Hesbon, for Ai is spoyled.

Vers. 23. The king of the nations of Gilgal, one.] This cannot be that Gilgal where the Israelites pitched their tents immediately after they had passed over Jordan: for there was no city that had a king reigning in it, and therefore it is pro∣bably conjectured by many Expositours, that this was some city of that name in that part of the land of Canaan which was called Galilee, yea and Galilee of nations, Esa. 9.1. as this Gilgal is here called Gilgal of nations; to wit, because the inhabi∣tants of this place were a mixt people of severall nations, or because being a place of great trading, many severall nations resorted thither for commerce, and so conti∣nued there often for many years together. Some are of opinion, that Tidal Gen. 14.1. who was one of those kings that fought against Sodome, was king of this countrey.

CHAP. XIII.

Vers. 1. NOw Joshua was old and stricken in years, and the Lord said unto him, Thou art old, &c.] God had promised that Joshua should divide this land unto the people, chap. 1.6. Be strong, and of a good courage: For unto this people shalt thou divide for an inheritance the land which I sware unto their fa∣thers to give them (and herein was he a type of Christ, who having vanquished all

our enemies, is now ascended up into heaven to prepare a place for us, John 14.2. In my fathers house are many mansions; if it were not so, I would have told you: I go to prepare a place for you.) He therefore being now old, God calls upon him to dispatch this work before he dyes, and not to deferre it till they were possessed of all, as happely he thought he must have done.

Vers. 2. This is the land that still remaineth: all the borders of the Philistines, and all Geshuri.] The land of the Philistines lay along the coasts of the midland sea; and the land of Geshuri was on the North part of Canaan.

Vers. 3. From Sihor, which is before Egypt, even unto the borders of Ekron north∣ward, which is counted to the Canaanite, &c.] That is, this land of the Philistines belongs to Canaan, & consequently to the Israelites, though as yet they have not taken it: For the Philistines (called Caphtorims because thence they came, Amos 9.7. Have not I brought up Israel out of the land of Egypt? and the Philistines from Caphtor?) entered upon this part of Canaan, drove out the old inhabitants and dwelt in it themselves, Deut. 2.23. The Avims which dwelt in Hazerim, even unto Azzah, the Caphtorims, which came forth out of Caphtor, destroyed them and dwelt in their stead. Concerning Sihor, see the note upon Num. 34.30.

Also the Avites.] Or the Avims, Deut. 2.23. who being expelled out of their land by the Philistines as is above noted, did yet it seems continue in some portion of their land adjoyning to the Philistines.

Vers. 4. From the south all the land of the Canaanites, &c.] That is, as this land of the Philistines, which lies at the south end of the sea-coasts, so also all the land of the Canaanites from thence along the sea-coasts, was not yet possessed by the Israelites, even Mearah (or the cave) that is besides the Sidonians and Aphek, a town in the tribe of Asher not farre from Sidon, and so to the borders of the A∣morites; for there were Amorites on both sides of Jordan: There was a town in∣deed called Aphek whose king was slain by Joshua, chap. 12.18. but this it seems was not that, but another in the tribe of Asher called Aphik, Judges 1.31.

Vers. 5. And the land of the Giblites, and all Lebanon toward the sunne rising, &c.] The Giblites were a people who inhabited Gebel, Psal. 83.7. a promontary near Sidon. All their countrey and all Lebanon, &c. was not yet subdued. For now he turns to the midland sea, to shew what lay unvanquished on the northern bounds, to wit, the countrey about Libanus; and so easternly as farre as Hamath, where even in Davids time there was a Canaanitish king, 2. Sam. 8.9.

Vers. 6. Them will I drive out before the children of Israel.] This promise is to be understood conditionally, if they should continue faithfull in keeping cove∣nant with him; wherein failing they never came to possesse them, though in Davids and Solomons time they became tributary unto them.

Onely divide thou it by lot unto the Israelites, &c.] That is, even that land be∣fore spoken of, not yet conquered; which God enjoyns to strengthen their faith, and that having it in their charter from God, this might be a spurre to them in fu∣ture times not to neglect the seeking of it, and driving out the rest of the nations. See the note upon Num. 26.53.

Vers. 8. With whom the Reubenites, and the Gadites have received their inhe∣ritance, &c.] That is, with which tribe of Manasseh, (to wit, the other half of

them) the Reubenites and the Gadites had already received their inheritance with∣out Jordan. For these words are added, to shew the reason why in the foregoing verse, Joshua was commanded to divide the land within Jordan, to the nine tribes and the half tribe of Manasseh, to wit, because the Reubenites and the Gadites had already received their inheritance together with the other half of the Manassites in the land without Jordan, which Moses had given them. And though there may seem to be a tautology, or a vain repetition of the same thing in the following words, which Moses gave them, even as Moses the servant of the Lord gave them, yet if the words be well weighed we shall find it is not so; for that second clause, even as Moses the servant of the Lord gave them, is added, as it were, to imply the just confirming of the former donation now by Joshua, and the rest that now divided the land; as if it had been said, they have already received their inhe∣ritance which Moses gave them beyond Jordan, as is fitting, because Moses the ser∣vant of the Lord did so order it.

Vers. 9. From Aroer that is upon the bank of the river Arnon, &c.] Here first the whole land without Jordan is described, which was by Moses given to the Reu∣benites, and the Gadites, and the one half tribe of Manasseh; and then afterwards is shown what each of them had severally.

Vers. 11. And Gilead, and the border of the Geshurites and Maachathites.] Even the border of the Geshurites and the Maachathites are here mentioned as a part of the land without Jordan, belonging to the two tribes and a half planted there, because Moses had indeed given them their countrey together with the rest, though as yet they had it not in their possession, as is afterwards expressed verse 13.

Vers. 12. For these did Moses smite and cast them out.] To wit, Sihon and Og before mentioned and their people. For this cannot be referred to all the inha∣bitants of the land before named, because it is expressely said in the following verse, that the Geshurites and the Maachathites were not cast out.

Vers. 13. Neverthelesse the children of Israel expelled not the Geshurites, &c.] Though the land without Jordan was vanquished whilest Moses was yet living, yet they did not then drive out these Geshurites & Maachathites, who inhabited the out∣most skirts of the countrey, to wit, because having in their possession enough for the present use of the two tribes and a half that were planted there, it was not judged requisite to delay their passing over Jordan till they had fully cleared all the utmost corners of that land. Neither was it therefore any sinne in Moses and the Israelites thus at first to forbear a while the casting out of these people. But yet when in after times they continued still to suffer them to roost amongst them, that was an act of base sloth, and is noted doubtlesse in the last words of this verse to their just re∣proch, the Geshurites and the Maachathites dwell among the Israelites untill this day.

Vers. 14. Onely unto the tribe of Levi he gave none inheritance.] This, which is in so many places repeated, is here inserted to shew the reason of that, verse 7. why God enjoyned Joshua to divide the land within Jordan unto the nine tribes and the half of Manasseh, to wit, because the tribe of Levi was to have no part of

the land; for had they been to have had a share too, there would have been still ten tribes and a half to provide for.

Vers. 15. And Moses gave unto the tribe of the children of Reuben inheri∣tance according to their families.] That is, proportionably according to the num∣ber of their families. Now the bounds of each tribe are thus exactly set down to prevent all discord and division for the time to come.

Vers. 16. And their coast was from Aroer, &c.] That is, it reached from A∣roer exclusively. Aroer indeed belonged to the tribe of Gad, Num. 32.34. And the children of Gad built Dibon and Ataroth and Aroer. So that the city of Aroer and the outsides of the plains of Medeba (for the plain it self was a part of Reu∣bens possession) are here made the bounds for this tribe.

Vers. 17. Heshbon and all her cities that are in the plain of Dibon, &c.] This town is reckoned amongst Reubens possessions, Num. 32.37. And the children of Reuben built Heshbon, yet Josh. 21.39. and 1. Chron. 6.81. it is reckoned amongst the cities of Gad given to the Levites. The next city Dibon is indeed reckoned a∣mongst the cities of Gad, Num. 32.34. And the children of Gad built Dibon, but the reason of this is, because they stood in the confines of both tribes, and so were in common inhabited by both.

Vers. 21. And all the kingdome of Sihon king of the Amorites which reigned in Heshbon.] That is, and all the kingdome of Sihon in those parts within the bounds before mentioned: for it is expressely said, verse 27. that the rest of the kingdome of Sihon king of Heshon was given to Gad. And this seems added, partly to imply that though some of these cities had been the Moabites, yet at that time they were Sihons, and so according to Gods commandment they meddled not with the Ammonites and Moabites countrey.

Whom Moses smote with the princes of Midian, Evi, and Rekem, &c.] These five princes of Midian were not slain at the same time, and in the same battell, where∣in Sihon was slain at Jahaz, Numb. 21.23, 24. but long after, by a party that were purposely sent out by Moses against the Medianites, Numb. 31.8. and therefore it is very probably conceived by Expositours, that the reason why the death of Sihon, & these princes, is mentioned here together is, because these princes, though they were princes of Midian, yet withall were (as it follows here in the next words) Dukes of Sihon, dwelling in the countrey, to wit, in the countrey of the Amorites, where Sihon reigned, and so aided him in his warre against the Israelites, and however they were not slain then together with Sihon, but escaped away into the land of Midian, and Sihon being now dead, took upon them the power and title of kings (for so they are therefore called, Numb. 31.8.) in some cities of Midian, that were hap∣pely before tributary to Sihon, yet afterward in another expedition of the Israelites, which they undertook by the direction of Moses, against the Midianites, they were slain as Sihon their Lord was before in a former battell, and so the cutting off both of Sihon and these his vassals, is here mentioned together. Some Expositours do in∣deed otherwise conceive of that last clause, Which were Dukes of Sihon, dwelling in the countrey, to wit, that though they were the vassals of Sihon, yet they were na∣tive Midianites, and such as dwelt in that countrey, and so were the more zealous

for the defence of their countrey against the Israelites, and so the slaying of Sihon and these princes of Midian is here mentioned together, onely because both the one and the other were slain by the Israelites, and much about the same time; but that where the text is discribing the countrey of Sihon, it should be said of these princes, that they were Dukes of Sihon, dwelling in the countrey, meaning thereby the coun∣trey of Midian, may be justly thought somewhat improbable, and therefore the first Exposition seems to me the best.

Vers. 22. Balaam also the sonne of Beor the Soothsayer did the children of Isra∣el slay, &c. See the note upon Numb. 24.25.

Vers. 23. And the border of the children of Reuben was Jordan and the bor∣der thereof.] That is, the banks, or border, or coasts of Jordan all along was the border, to wit, the western border of Reuben.

Vers. 25. And their coast was Jasher, and all the cities of Giliad.] That is, all the cities of Gilead within the bounds afterward mentioned; for half Gilead was given to the tribe of Manasseh, vers. 31.

And half the land of the children of Ammon, &c.] Which it seems Sihon had taken away from the Ammonites, as he had also encroched upon the Moabites coun∣trey, Numb. 21.26. For Heshbon was the city of Sihon, the king of the Amorites, who had fought against the former king of Moab, and taken all his land out of his hand, even unto Arnon, which might be the ground of that challenge which the king of the Ammonites made to this land, Judg. 11.13. And the king of the chil∣dren of Ammon answered unto the messengers of Jephthah, because Israel took away my land, when they came up out of Egypt, from Arnon even unto Jabbok, and unto Jordan: now therefore restore those lands again peaceably. For otherwise the Isra∣elites were forbidden to take any part of the Ammonites land away from them, Deut. 2.19. And when thou comest nigh to the children of Ammon, distresse them not, nor meddle with them.

Vers. 26. And from Heshbon, unto Ramath-mizpeh, &c.] Called Ramoth in Gilead, chap. 20.8.

Vers. 29. And Moses gave inheritance unto the half tribe of Manasseh.] See the note upon Num. 32.33.

Vers. 30. And all the towns of Jair which are in Bashan, threescore cities.] See the note upon Num. 32.41.

Vers. 31. And half Gilead, and Ashtaroth, and Edrei, cities of the kingdome of Og in Bashan, were pertaining unto the children of Machir, the sonne of Ma∣nasseh.] See Num. 32.39.

Even unto the one half of the children of Machir by their families.] For Ma∣nasseh had onely one sonne, to wit, Machir, whose sonnes had their inheritance half within Jordan, and half without.

Vers. 33. But unto the tribe of Levi Moses gave not any inheritance.] See the note above upon verse 14.

CHAP. XIIII.

Vers. 1. WHich Eleazar the Priest, and Joshua the sonne of Nun, and the heads of the fathers of the tribes of the children of Israel distri∣buted for inheritance unto them.] Who were chosen by the Lord, and expressed by name, Num. 34.17. See the note upon that place.

Vers. 2. By lot was their inheritance, &c.] For the manner how this was done, see the note upon Num. 26.55. Onely the place where they should have their portion was divided by lot, and afterward the quantitie of their severall portions was laid out by Joshua, Eleazar, and the heads of the tribes, according as the tribe was more or fewer in number; the first being done by casting of lots to prevent all murmur∣ings and discontents, and to make it the more evident that the prophesies both of Jacob and Moses concerning the severall inheritances of the tribes were from God.

Vers. 4. For the children of Joseph were two tribes, &c.] This is added to shew how there were still nine tribes and an half remaining (amongst whom the land was to be divided) notwithstanding the Levites were not reckoned amongst them. See also the note, Gen 48.5.

Vers. 6. Then the children of Judah came unto Joshua in Gilgal; and Caleb, &c.] It is evident by this place, that they began the division of Canaan in Gilgal, though they finished it afterwards in Shiloh, chap. 18.1, 6. and that because the Ta∣bernacle was at present in Gilgal, and it was fit this work should be done in the presence of God, both that it might be done the more reverently and religiously, and that hereby they might be put in mind, that it was the Lord their God that would reach forth unto each tribe the lot which he had assigned for their portion. Now when they were met together about this great businesse, it is said here, that Ca∣leb (who is called the sonne of Jephunneh, the Kenezite: because he was descend∣ed from Kenaz of the tribe of Judah, 1. Chron. 4.13, 15. and to distinguish him from another Caleb, who was the sonne of Hezron, 1. Chron. 2.18.) came to Joshua to demand that portion of the land by way of speciall priviledge, which God had long since promised him; and because many of his tribe, that is, of the chief men of his tribe went along with him, to wit, to countenance him, and to further him in his suit; both in regard that Caleb was a man of great eminency in their tribe, and also that the whole tribe were to be in some sort gainers by this extraordinary portion conferred upon him, therefore it is said in the first place, that the children of Judah came unto Joshua; and then afterwards, that Caleb, attended thus with the chief el∣ders of Judah, propounded to Joshua the businesse about which they came.

Thou knowest the thing that the Lord said unto Moses the man of God, concern∣ing me and thee, in Kadesh-barnea.] It is much questioned by Expositours, what the thing is that the Lord said unto Moses concerning Caleb and Ioshua, which Ca∣leb here means. Some hold that so far as it concerns Caleb, it is meant of that par∣ticular promise, which afterwards he doth plainly expresse, vers. 9. to wit, that He∣bron and the land adjoyning should be his inheritance: and for Ioshua, they say it is meant of some such like particular promise that was then also made to him, though it be not expressed in the story, as happely, that he should succeed Moses in the govern∣ment

of Israel, or that he should chuse what city or portion in the land he pleased, to be his peculiar inheritance: and this they judge the more probable, First, because it is not likely but that he dealing faithfully in the answer they returned concerning the land which they had searched, as well as Caleb, the Lord also rewarded him by some speciall promise as well as Caleb: and, Secondly, because it is expressely said chap. 19.50. that according to the word of the Lord, they gave him the citie which he asked, even Timnath-serah in mount Ephraim. Again, others hold that the thing here meant that the Lord said to Moses, both concerning Caleb and Ioshua, is that mentioned Num. 14.30. Doubtlesse ye shall not come into the land concerning which I sware to make you dwell therein, save Caleb the sonne of Jephunneh, and Joshua the sonne of Nun. But all things considered, I conceive it most probable, that Caleb spake this indefinitely, of every thing which the Lord had spoken to Mo∣ses concerning Ioshua and Caleb, to wit, that he doubted not but Ioshua knew well what God had said to Moses in Kadesh-barnea concerning them both, when they returned thither from searching the land; and so by affirming this in generall, he makes way to the propounding of that particular promise, vers. 9. which God had made to him, that Hebron and the countrey adjoyning should be his inheritance, concerning which it was necessary that he should appeal to Joshuas knowledge, be∣cause there were none else now living that could be witnesses of it, and in propound∣ing this introduction to that which he had further to say, he calls Moses the man of God, that what God had promised by Moses his speciall servant might be the more regarded by them, Thou knowest, saith he, the thing that the Lord said unto Moses the man of God concerning thee and me in Kadesh-barnea.

Vers. 7. Fourtie yeares old was I when Moses the servant of the Lord sent me from Kadesh-barnea.] See the note, chap. 11.18.

And I brought him word again as it was in mine heart.] That is, I told him truly what I thought of the land, and of our going to possesse it, nor did either for fear or favour of any man speak one word otherwise then as in my conscience I thought. I did not say as the other spies said, to please them, nor did I on the other side encourage the people to enter upon the land, thereby to currie favour either with Moses or the people, but I did it sincerely, because I did indeed verily believe, that God would certainly deliver it into our hands. Nor can this be counted any blemish to Caleb that he thus speaks in his own commendation; That his brethren might not tax him either of injustice or ambition, for that which he was now about to require of Joshua, it was fit he should shew upon what just grounds it was at first promised him.

Vers. 8. My brethren that went up with me made the heart of the people melt: but I wholly followed the Lord my God.] To wit, by perswading the people to en∣ter the land which the Lord had brought them to, even when the rest of the spies did so exceedingly discourage them; which was a singular proof of the uprightnesse of Calebs heart towards God.

Vers. 9. And Moses sware on that day, saying, Surely the land whereon thy feet have troden, shall be thine inheritance, &c.] Hereby it is evident, that there was a particular promise made unto Caleb at Kadesh-Barnea, that Hebron and the land

adjoyning should be his, when the Israelites came to possesse Canaan, and that this place in the land was given him rather then any other, because when the spies had seen those giants, the Anakims, and were stricken with fear, when they saw them there, Numb. 13.22. And they ascended by the south, and came unto Hebron, where Ahiman, Sheshai, and Talmai, the children of Anak were, and yet Caleb afterward opposed these his fainthearted brethren, and when they objected the invincible strength of the place and people, he encouraged his people, and assured them that they should easily vanquish them; either therefore those places in Moses his story concerning Caleb must be understood of this particular gift, though at first reading they would not seem to import so much, Numb. 14.24. But my servant Caleb, be∣cause he had another spirit with him (and hath followed me fully) him will I bring into the land whereinto he went; and his seed shall possesse it. And again, Deut. 1.36. Save Caleb the sonne of Jephunneh, he shall see it, and to him will I give the land that he hath troden upon, and to his children, because he hath wholly followed the Lord; or else, there was some particular promise made to him concerning this inheritance, together with that mentioned in those places forenamed, though it be not expressed, and that confirmed with an oath, pronounced by Moses in the name of the Lord. For so we reade it, Num. 14.21, 23, 24. But as truly as I live, all the earth shall be filled with the glory of the Lord, &c. Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it. But my servant Caleb, because he had another spirit with him (and hath followed me fully) him will I bring into the land whereinto he went, and his seed shall possesse it.

Vers. 10. And now behold, the Lord hath kept me alive, as he said, these fourty and five years, &c.] As if he should have said, God hath you see even miraculously preserved my life and strength, and so reserved me as it were to enjoy this portion of land, which was then promised me.

Vers. 11. As my strength was then, even so is my strength now, for warre, both to go out and come in.] See the note upon Numb. 27.17.

Vers. 12. Now therefore give me this mountain, whereof the Lord spake in that day.] That is, the mountainous countrey promised him by Moses, wherein Hebron, Debir, and some other towns stood. See chap. 11.21.

For thou heardest in that day that the Anakims were there, and that the cities were great and fenced.] This he may speak as intimating that seeing he himself would undertake the expelling of the giants that dwelt there, though the most for∣midable in all the land of Canaan, his desire was the more reasonable, because he was to get with so much danger and difficulty the place that he desired of them. But I rather conceive that this is added, to clear it that this was the place promised him, to wit, because it was the place where the Anakims dwelt, whose huge bodies and great fenced cities were formerly so dreadfull to the other spies that went with him.

If so be the Lord will be with me, then I shall be able to drive them out, as the Lord said.] This he saith, not as doubting Gods faithfulnesse and assistance, but as thereby implying the difficulty of the work: but that he reposed himself on the help and assistance of God, see the note chap. 11.24.

Vers. 13. And Joshua blessed him, and gave unto Caleb the sonne of Jephunneh,

Hebron for an inheritance.] That is, he commended him, approved his motion, granted his request, and desired God to blesse it both to him and his. How this is said to be Calebs inheritance that was afterwards given to the Levites, see chap. 21.11.

Vers. 15. And the land had rest from warre.] We have this clause before, chap. 11.23. Here it is repeated again, 1. to intimate, That though the foregoing passage concerning Calebs desiring Hebron be here inserted, yet it was done before Joshua had ended his warres, and that however all the victories of Joshua be recorded in the tenth and eleventh chapters, because he would joyn them altogether, yet many of these things hereafter expressed were done before the warres were ended: and se∣condly, To make way hereby to the relation of that which was further done con∣cerning the division of the land, which was not till the land had rest.

CHAP. XV.

Vers. 1. THis then was the lot of the tribe of the children of Judah by their families, even to the border of Edom, &c.] In this chapter the narra∣tion of the dividing the land within Jordan by lot is continued, which was broken off in the foregoing chapter, to shew, how Caleb demanded that Hebron and the adjacent mountain might be reserved to him, as his by an extraordinary promise which God had long since made to him. That the lots were onely to decide in what part of the countrey each tribe should be planted, and that afterwards the quantitie of the land which each tribe should have was set out by Joshua, Eleazar, and the heads of the tribes, chosen to be the men that should divide the land, is noted before upon the second verse of the foregoing chapter, as likewise, Num. 26.55. What man∣ner of lottery they used in this businesse is no where expressed. The common opini∣on of the Hebrew writers is, that there were two pots, or other vessels, set before the Tabernacle, the one having the names of the tribes, that were to have their portion of the land assigned, the other just so many lots, in each of which such and such a part of the land was described, and that some man appointed to that service, happely E∣leazar the high priest, drew out of one pot one of the tribes, and then out of the other pot one of the lots there, and so then that tribe had their portion assigned them in that part of the land described and set forth in that lot; and so accordingly with the rest. And indeed though this be not expressed thus any where in the Scripture, yet the phrase that is often used in the following chapters, that such a lot came out & such a lot came up, may seem covertly to imply so much, as chap. 19. v. 1.10, 17, &c. Some indeed hold that there was but one pot wherein there was so many lots as there were tribes that were to have their inheritance in the land within Jordan, each lot having a severall portion of land described and set out therein, and that there was a lot drawn for each tribe in their severall order, as first there was a lot drawn for the tribe of Judah, as is here said, because that tribe had the chief Prero∣gative of the first-born conferred upon them in stead of Reuben; and secondly there was lots drawn for the two tribes of Ephraim and Manasseh that were descended of Joseph, chap. 16.1. and that because they had also some part of the dignity of

Reubens primogeniture or birthright of the first-born conferred upon them; and so successively in the rest. But I see not how this can so well stand with the expressions which the Scripture useth concerning the lots: for those phrases which are used chap. 19. The second lot came forth to Simeon, verse 1. and the third lot came up for the children of Zebulun, vers. 10. and the fourth lot came out to Issachar, verse 17, &c. do methinks very probably intimate, that it was not by appointment but by lot also, that such a tribe had the first lot, and such a tribe the second, &c. even as the lots wherein their names were written came first to hand; and surely herein the hand of God in ordering the lots was the more evident and wonderfull; as for instance, That Judahs lot should come out first, and then that his lot should fall in the richest and best part of the kingdome, how apparently were the people herein taught to take notice of the purpose of God in exalting this tribe above the rest. As for the dividing of the land in severall lots it may be questioned, whether there were not now at the first certain men sent out to view the land, that they might the better know how to divide it into so many severall lots, as they did afterward when after the work had been given over for a time they set upon it again, chap. 18.4, 5. Give out from among you three men for each tribe, and I will send them, and they shall rise and go through the land, and describe it according to the inheritance of them, and they shall come again to me, & they shall divide it into seven parts, &c. But because this is so fully expressed there and no mention is made of any such thing here, there∣fore we may rather think that now at first they went not so exactly to work, but onely set out to each lot a portion of land as well as they could guesse according to that knowledge they had got of the land by severall inrodes they had made in∣to it, till upon the three first lots that were drawn the people began to suspect that Judahs lot being so large, there would not be a proportionable share left for the other tribes, and so before they would set upon the work again, there were certain men sent out purposely to make a more full discovery of the land, that they might the more equally set out to each lot a severall share. But however, here we have the lot of Judah (which by the singular providence of God came out first) described by the severall bounds thereof, as it was in the first division of the lots, This then was the lot of the tribe of the children of Judah by their families, even to the bor∣der of Edom; and the last clause, even to the border of Edom, is added to shew that the description here given us of the bounds of Judahs portion shall begin at the east end of the south coast, which was towards the wildernesse of Edom: As for the south coast which is here largely described in the foure first verses of the chapter, what is to be noted therein you may see. Num. 34.3, 4, 5, &c.

Vers. 5. And the east border was the salt sea; even unto the end of Jordan.] That is, their border on the east side was from the place where their south border was drawn, vers 1. to wit, the wildernesse of Zin all along the salt sea, that is, the lake of Sodome, even unto the place where the river Jordan runnes into this lake.

And their border in the north quarter was from the bay of the sea, at the up∣permost part of Jordan.] That is, their border on the north side (which divided the tribe of Judah from the tribe of Benjamin) went from the bay of the dead sea

where the river Jordan ran into it, and so went up to Beth-hogla, and then passed along on the North of Betharabah, leaving Betharabah on the South in the lot of Judah, verse 61. Indeed, chap. 18.22. this city is reckoned amongst Benjamins ci∣ties; But this is because it stood on the confines of Judah and Benjamin, and so is reckoned as many others are to both tribes.

Vers. 6. And the border went up to the stone of Bohan the sonne of Reuben.] That is, Bohan the Reubenite. In remembrance of some remarkable passage that concerned this man, was this stone set up and called the stone of Bohan.

Vers. 7. The border went up toward Debir from the valley of Achor.] This is not that Debir taken by Othniel, verse 17. for that was near Hebron and not so close upon Judahs border.

And so north-ward looking towards Gilgal, that is before the going up to A∣dummim, which is on the south-side of the river.] That is, and so from Debir it turned northward at that place where Gilgal is, called Geliloth, chap. 18.17. right against Adummim, which is on the south-side of the river Kidron, so that he who should carry the line should have Gilgal before him north-ward, and Adum∣mim behind him on the south-side of the river.

Vers. 8. And the border went up by the valley of the sonne of Hinnom unto the south-side of the Jebusite, the same is Jerusalem.] That is, it went from Enro∣gel, or the fullers fountain (which was not farre from Jerusalem; for Adonijah and his conspiratours being at Enrogel heard the sound of the trumpets, and the shout∣ing of the people when Solomon was anointed king at Jerusalem, 1. Kings 1.9, 49.) by the valley of the sonne of Hinnom, unto the south-side of the city Jebus, which was afterwards called Jerusalem; not the fort of Sion, for that was more south-ward in Judahs portion, but the city it self which by that means was shut out of Ju∣dahs lot and left in the portion of Benjamin, see the following note upon verse 63.

Vers. 9. And the border was drawn to Baalah, which is Kirjath-jearim.] Cal∣led Kirjath-baal, verse 60. and chap. 18.14.

Vers. 10. And the border compassed from Baalah west-ward unto mount Seir, &c.] That is, having before fetched a compasse north-ward, it now turned west-ward unto mount Seir, which was not that in the land of Idumea, but another of that name.

Vers. 12. And the west-border was to the great sea and the coast thereof.] See chap. 13.23.

Vers. 14. And Caleb drove thence the three sonnes of Anak, &c.] That is, from the mountains about Hebron. See the note upon chap. 11.21.

Vers. 15. He came up thence to the inhabitants of Debir, &c.] There was a Debir taken before by Joshua chap. 10.38, 39. but that which Joshua took, I con∣ceive, was not this which lay so near to Hebron which Caleb now took, but that mentioned above, vers. 7. in the borders of Judah, and much nearer to Jordan, whence it is happely that Joshua is said to have taken that in his return towards Gilgal, chap. 10.38. and that here this city is expressely said to be that city which was formerly called Kirjath-sepher, to distinguish it from Debir taken by Joshua.

Vers. 16. He that smiteth Kirjath-sepher, and taketh it, to him will I give Ach∣sah

my daughter to wife.] That is, I will give my consent that he shall have my daughter: we cannot hence inferre that he might lawfully force upon his daughter what husband he pleased, for this he speaks as taking it for granted that his daughter would be guided by him.

Vers. 17. And Othniel the sonne of Kenaz, the brother of Caleb took it.] This was that Othniel which was afterwards the judge of Israel, Judg. 3.9. And when the children of Israel cryed unto the Lord, the Lord raysed up a deliverer to the children of Israel, who delivered them, even Othniel the sonne of Kenaz, Calebs younger brother: and happely for this exploit he became first famous amongst the Israelites, and we may well think that this story is here inserted chiefly for his sake; by brother here may be meant kinsman, and so be referred to Othniel, that he was the brother, that is, the near kinsman of Caleb; but because of that word (younger) added, Judg. 1.13. Othniel the sonne of Kenaz Calebs younger brother: and so a∣gain Judg. 3.9. I conceive this word brother is to be referred to Kenaz, that he was the father of Othniel, and the brother of Caleb: for though Caleb was the sonne or grandchild of Kenaz, and thence called a Kenezite, chap. 14.16. yet he might have a Kenaz to his brother too.

Vers. 18. And it came to passe, as she came unto him, that she moved him to ask of her father a field, &c.] This following passage concerning the enlarging of Ach∣sahs dowry, by a portion of land which her father gave her, may well be added, to shew how Caleb prized Othniel because of this his taking Debir, It came to passe, saith the text, as she came unto him, that is, as she was going from her fathers to her husbands family, she moved him to ask of her father a field, that is, taking the op∣portunity of her being now to leave her father (for then the affections of fathers are wont to be moved towards their daughters) she perswaded her husband to ask a field of her father, to wit, over and above that which he had already given her, as an encrease of her dowry: For Caleb had sonnes, 1. Chron. 4.15. and in this case it is clear, they might not give away any part of their inheritance from their sonnes to their daughters, Numb. 27.8, 9. If a man die and have no sonne, then ye shall cause his inheritance to passe unto his daughter. And if he have no daughter, then ye shall give his inheritance unto his brethren: and therefore we must know that the land which Caleb had already given his daughter, and which she further now desi∣red of him, was to be given her onely as a dowry for term of life, or till the yeare of Jubile. Being it seems not content with that portion of land, which her father had already given her, vers. 19. she moved her husband to ask, or (for so also the words may be understood) she moved her husband that she might ask another field, to wit, as an enlargement of her dowry.

And she lighted off her asse: and Caleb said unto her, What wouldest thou?] We may two severall wayes understand this which is here said concerning Achsah Calebs daughter, that she lighted off her asse: for either the meaning may be, that when they had set her upon an asse, that she might ride home with her husband Oth∣niel to his house, she slipped down again, as in discontent and seeming to be unwil∣ling to go with her husband, to wit, because her husband had not as she had moved him desired of her father an enlargement of her dowry, and so thereupon her father

demanded of her, what wouldest thou? as perceiving that she was discontented, and desirous to know what it was that troubled her: Or else, that having desired her hus∣band, as they were riding away from her fathers house, to make sute to her father for another field to be added to what he had already given her, when she perceived that he was loth to do it, or perswaded her rather to undertake it her self, she lighted off her asse, as addressing her self to make her request to her father, which her father perceiving, demanded of her presently what she would have.

Vers. 19. Who answered, Give me a blessing; for thou hast given me a south land, give me also springs of water.] To intimate, that the portion of land which he had given her was dry and not well watered, she calls it a south land, to wit, ei∣ther because the southern parts of Iudahs portion were dry and barren, and hence such lands were called south lands; or else, because the southern parts of Calebs por∣tion in particular were such. And hereupon she desires him to give her also springs of water, thereby intending either merely some springs of water, which might be conveyed into the south land to make it fruitfull, or else some portion of land that was well watered.

And he gave her the upper springs and the nether springs.] That is, some higher grounds that were well watered, and some lower; or which tends much to one, he gave her some springs or watered grounds on each side the land he had formerly gi∣ven her for a dowry, both above it, and below it.

Vers. 21. And the uttermost cities of the tribe of the children of Judah toward the coast of Edom southward, were Kabzeel, &c.] It is called Iekabzeel, Neh. 11.25.

Vers. 32. All their cities are twenty nine, with their villages.] There are indeed eight and thirty cities or towns named in the foregoing verses, and therefore for the clearing of this some hold, that because nine of these were afterwards assigned to the tribe of Simeon, therefore it is said here, that all the cities of Iudah in those parts were nine and twenty. But the better answer I conceive is, that nine and twenty of them onely were walled cities, the other were the most famous towns and villages in those parts. And here in this first catalogue of Iudahs cities in the Southern parts, the most noted towns are expressed by name, as well as the walled cities, that in the following catalogues we may conceive the same, to wit, that there were many towns of note besides the cities there mentioned, though they be not expressed by name as here they are.

Vers. 36. Fourteen cities with their villages.] There are fifteen named in the foregoing verses, either therefore one of them was no citie, but some noted town, or rather it may be very probably conceived that Gederah and Gederothaim were but one citie: and therefore some reade it (as it is in the margin of our bibles) Gederah or Gederothaim.

Vers. 62. And Nibshan and the citie of salt.] This citie might have its name, The citie of salt, from the salt pits that were there, and the abundance of salt that was dayly made by the inhabitants of the citie.

Vers. 63. As for the Jebusites the inhabitants of Jerusalem, the children of Ju∣dah could not drive them out.] It is a question much argued amongst writers, whe∣ther Jerusalem stood in Judahs or in Benjamins portion. By many places of Scri∣pture

it seems evident that it was in Benjamins portion. For in the 18. chapter of this book vers. 28. it is reckoned amongst the cities that were in Benjamins lot, and we see that Moses did before his death prophesie concerning Benjamin, that the Tem∣ple which was in Jerusalem should be built in Benjamins portion, for that is the drift of those words, Deut. 33.12. And of Benjamin he said, The beloved of the Lord shall dwell in safety by him, and the Lord shall cover him all the day long, and he shall dwell between his shoulders; yea and Jer. 6.1. the inhabitants of Jerusalem are ex∣pressely called the children of Benjamin, O ye children of Benjamin, gather your selves to flee out of the midst of Jerusalem, and Judg. 1.21. the same that is here said of the children of Judah is likewise there said of the children of Benjamin, The children of Benjamin did not drive out the Jebusites the inhabitants of Jerusalem; but the Jebusites dwell with the children of Benjamin in Jerusalem unto this day. But now again by other places of Scripture it seems as evident that Jerusalem was in Judahs portion. For first, mention is here made of it as one of Judahs cities, The Jebu∣sites dwell with the children of Judah at Jerusalem unto this day: and secondly, Je∣rusalem is said to have been taken by the children of Judah, Judg. 1.8. and thirdly, it is reckoned as the great priviledge of the children of Judah, that the Lord in his Temple dwelt amongst them, Psal. 78.67, 68, 69. Moreover he refused the Ta∣bernacle of Joseph, and chose not the tribe of Ephraim, but chose the tribe of Ju∣dah, the mount Sion which he loved, and he built his Sanctuary like high places, &c. but the truth herein is, that Jerusalem stood in the border of these two tribes, and so was part in Judahs, and part in Benjamins portion, and therefore the places of Scripture before cited do not any way contradict one another, the fort of Sion and some of the south skirts of the city were in Judahs portion, but the greatest part of the city in Benjamins, and therefore it may well be that when they went about to expell the Jebusites that dwelt there, both Iudah and Ben∣jamin joyned their forces together, as Judah and Simeon did in a like case, Judg. 1.3. And Judah said unto Simeon his brother, Come up with me into my lot, that we may fight aganst the Canaanites, and I likewise will go with thee into thy lot. As for that which is here said concerning Jerusalem, to wit, that the children of Judah could not drive out the Jebusites thence (and the like we see is said concerning the children of Benjamin, Judg. 1.21.) we must know that the Iebusites continued in Ierusa∣lem unto Davids time. Indeed Adoni-zedek the king of Jerusalem was slain by Ioshua chap. 10.23, 26. (for he was one of those five kings that made warre against Gibeon) though we find no mention there of his taking Ierusalem; yea, and it is expressely said, Iudg. 1.8. that afterwards the children of Iudah took the city of Je∣rusalem and burnt it with fire, that is, some part of it. Well, but yet the fort of Sion, which was the chief strength of Ierusalem, was not at that time taken by them; for that the Iebusites held till David took it, 2. Sam. 5, 6, 7. yea and it seems that after∣ward the Iebusites did also by the help of this fort recover the city again, at least so farre, that they forced the Israelites to let the Iebusites dwell there amongst them, as it is said here. For in the dayes of the Iudges we see that Iebus, that is, Ierusalem was still inhabited by the Iebusites, Iudg. 19.12. We will not turn aside hither into the city of a stranger, that is not of the children of Israel (saith the Levite there

concerning Iebus) we will passe over to Gibea. But however we must not think, that this which is said here, that the children of Judah could not drive them out, is ad∣ded by way of excusing them; no, but rather to their shame and reproch; for though the fort of Sion was a place of great strength, so that when David set himself down with his army before it, the Iebusites scorned him, & bragged that their lame and blind and impotent people, should defend it against him, 2. Sam. 5.6. Yet God would certainly have driven them out according to his promise, had they not been wanting to themselves. But they grew slothfull and faint hearted, and by these and other their sinnes, provoked the Lord to withdraw himself from them, and so then indeed they could not drive out the inhabitants, but were glad to purchase peace upon any tearms; according to that Iudg. 2.20, 21. And the anger of the Lord was hot a∣gainst Israel, and he said, Because this people hath transgressed my covenant which I commanded their fathers, and have not hearkned to my voice; I also will not hence forth drive out any from before them, of the nations which Joshua left when he died, &c.

CHAP. XVI.

Vers. 1. ANd the lot of the children of Joseph, fell from Jordan by Jericho, unto the water of Jericho on the east, &c.] It is the opinion of some learned writers, that there was but one lot drawn for the children of Ioseph, and that be∣cause one half of the tribe of Manasseh, being already disposed of without Iordan, it was judged the fittest way to joyn the other half of the tribe of Manesseh in one lot with the tribe of Ephraim, under the common name of the children of Joseph; for, say they, by this means they made sure that the children of Ioseph should be seated toge∣ther in that part of Canaan, which the lot that was drawn out with that which had their name in it, did assigne to them. And this likewise, they seek to make good from the words of the text, both here where it speaks of the inheritance of Ephraim & Ma∣nasseh, as comprehended in one lot, And the lot of the children of Joseph, fell from Jordan, &c. and again, chap. 17.14. where the children of Ioseph seem to com∣plain of this, And the children of Joseph spake unto Joshua saying, why hast thou given me but one lot and one portion to inherit? But all things considered, I think it more probable that there were two severall lots for the tribe of Ephraim and the half of Manasseh: first, because those words chap. 14.2. By lot was their inheritance —for the nine tribes, and for the half tribe, seems rather to imply, that there were severall lots both for the nine tribes, and for the half tribe: secondly, because the portion that fell to the tribe of Ephraim being described in the latter part of this chapter, it follows in the beginning of the next chapter, There was also a lot for the tribe of Manasseh: for do not those words clearly intimate that there was one lot drawn for Ephraim, and another for Manasseh? and thirdly, because the providence of God in ordering the lots must needs be the more wonderfull, if Iu∣dahs lot coming forth first, the next two lots also that were drawn should be these of Ephraim and Manasseh, the sonnes of Ioseph, immediately one after another, upon whom also God had transferred a part of Reubens birthright, as it is expressely said,

1. Chron. 5.1, 2. And indeed that complaint of the sonnes of Joseph, chap. 17.14. Why hast thou given we but one lot and one portion to inherit? was not meant of the drawing but one lot for them, but of the quantitie of land assigned to them for their portion, to wit, that it was no more then might well have been assigned for one tribe. For had they taken exception that there was but one lot for these two tribes, they would have contested about this when they made the lots, and not after their lot was drawn. And here in this place, the text speaks of the lot of the chil∣dren of Joseph in the singular number, not because there was but one lot drawn both for Ephraim and Manasseh, but because the writer of this book intended, first to shew joyntly together where the inheritance of these two tribes lay, and then af∣terwards to shew severally what each of them had for their portion. So that there∣fore in these first three verses of this chapter the south bounds of the inheritance of the sonnes of Joseph where it bordered upon Benjamins portion is described, to wit, that they began at that part of Jordan which was nigh unto Iericho, and so went up unto the water of Jericho, that is, to certain streams that watered Ieri∣cho, called afterwards the waters of Elisha, because of that miracle which he wrought upon them, 2. Kings 2.21. (it is here said to have been on the east, and chap. 18.12. on the north side of Jericho, because it lay north-east of the city) and so to the wildernesse that goeth up from Iericho throughout mount Bethel, namely the wildernesse of Beth-aven chap. 18.12. and so from Bethel to Luz, and thence to the borders of Archi, to Ataroth called also Ataroth-addar verse 5. and again, chap. 18 12. and so on still westward by the severall places here mentioned till they ended at last at the sea, that is, the Mediterranean sea.

Vers 5. The border of their inheritance on the east side was Ataroth-addar unto Beth-horon the upper.] Here begins the description of that portion of the land of Canaan which was assigned to the tribe of Ephraim; which to us that cannot have any certain knowledge of that countrey as it was in those times, must needs be very difficult and hard to be understood, especially being described here in so few words as it is. In this first clause all is said, that is said, concerning the eastern bounds, to wit, that it reached from Ataroth in the southern bounds, to Beth-horon in the north side; and so indeed the breadth of Ephraims portion is onely here set forth where it was broadest eastward.

Vers. 6. And the border went out toward the sea to Michmethah, &c.] There being mention made in the former verse of Beth-horon the upper, which lay on the north side of Ephraims lot, here now the text describes how the north border went out from the said Beth-horon first westward to Michmethah, and then eastward by severall towns here mentioned, till it ended at last at Jordan.

Vers. 8. The border went out from Tappuah westward, &c.] Here the text returns to shew what had been touched before, verse 6. to wit, how the northern border went on westward beyond Michmethah toward the sea, namely, that it went along by Tappuah unto the river Kanah, and so at last to the midland sea.

Vers 9. And the separate cities for the children of Ephraim were among the inheritance of the children of Manasseh.] That is, besides the cities that stood within the compasse of these bounds, the Ephramites had certain cities allotted them

within the portion of Manasseh, as an addition, because this portion here described was too little for them.

Vers. 10. And they drave not out the Canaanites that dwelt in Gezer, &c.] See the note chap. 17.12.

CHAP. XVII.

Vers. 1. THere was also a lot for the tribe of Manasseh, (for he was the first-born of Joseph) to wit, for Machir the first born of Manasseh, &c.] This clause, for he was the first born of Joseph, is added, to imply that though Jacob had prophesied that Ephraims dignitie should be the greater, Gen. 49.19. His younger brother shall be greater then he, and his seed shall become a multi∣tude of nations, yet Manasseh being one of Josephs sonnes, yea his first born, he was also to have the portion of a tribe as well as Ephraim, according as Jacob had pro∣phesied of them, Gen. 48.5, 6. And now thy two sonnes Ephraim and Manasseh, which were born unto thee in the land of Egypt, before I came unto thee into Egypt, are mine: As Reuben and Simeon, they shall be mine. And thy issue which thou begettest after them shall be thine. Now the lot that fell to Manasseh is said to have been for Machir the first born of Manasseh, because Manasseh had no other sonnes but Machir onely, and therefore sometimes Machir seems to be put for the whole tribe of Manasseh, Judges 5.14. Out of Machir came down gov••rnours; and amongst his po∣sterity it seems that Manassehs portion was now wholly divided. But then it may be questioned by some why Machir is here called the first born of Manasseh. To which I answer, that the child that first openeth the wombe is usually in the Scripture called the first born, though there were no more born after him.

Because he was a man of war therefore he had Gilead and Bashan.] That is, be∣cause Machir the father of Gilead was a man of warre Many conceive that Ma∣chir had no other sonnes but Gilead, and that all Manassehs portion was divided amongst Gileads posteritie. But this we may well doubt, 1. Because Gen. 50.23. there is mention made of Machirs children. 2. Because Num. 26.29. we reade of a family of the Machirites distinct from those that were called by the names of the sonnes of Gilead; concerning which, see the note on the place. However, the poste∣rity of Machir had the land of Gilead and Bashan, that is, the half of it, settled up∣on them (which is here mentioned by the way, that after he might proceed to speak of their dividing to the other half of this tribe, their portion of the land within Jordan) and that because Machir was a man of warre, that is, because the Machi∣rites were men of warre, and did themselves win Gilead and dispossesse the enemie of it. See the notes, Numb. 32.39, 40.

Vers. 4. Therefore according to the commandment of the Lord, he gave them an inheritance, &c.] See Numb. 27.7.

Vers. 5. And there fell ten portions to Manasseh.] That is, the land was di∣vided into six parts according to the number of the sonnes of Gilead mentioned verse 2. and Hephers part was divided into five parts, and given to his sonne Ze∣lophehads five daughters; and so there were ten portions in all.

Vers. 7. And the coast of Manasseh was from Asher to Michmethah, &c.] If Asher was a town seated at the south-east end of Manassehs lot (as some conceive it was) then in this and the following verses, we have onely the description of the southern bounds of this tribe of Manasseh, which were also the north bounds of Ephraims portion, as is evident because Michmethah and the other following places here mentioned, as Tappuah and the river Kanah, are the same that were named before in the north border of Ephraim; But if Asher stood, as others think, in the north-east of Manassehs portion, then in the first words we have the east bounds of this half tribe of Manasseh, to wit, that they were drawn from Asher on the north all along by the river Jordan to Michmethah on the south that lyeth before Shechem, and then in the next words, we have the southern bounds described from Michmethah to the midland sea, to wit, that from Michmethah it went a long on the right hand turning westward to Tappuah, and so on the south of the river Ka∣nah, verse 9. and so right on to the sea: and thus, as is noted in that ninth verse, the land was Manassehs both on the north and south side of the river Kanah, though the cities that stood on the south side of that river belonged to Ephraim, which is intended in those words, these cities of Ephraim are among the cities of Manasseh, that is, the cities on the south side of the river belonged to Ephraim, though they were within the coasts of Manasseh.

Vers. 10. And they met together in Asher on the north, and on Issachar on the east.] That is, the north bounds of Josephs portion, to wit, Ephraims and Ma∣nassehs considered joyntly in one, was the tribe of Asher on the north, and Issachar on the east. For otherwise then thus it cannot be conceived how they should meet together in Asher on the north, since Ephraim no where could reach to Asher, be∣ing bounded as Manasseh also was on the west by the main sea.

Vers. 11. And Manasseh had in Issachar and in Asher Beth-shean and her towns, &c. even three countreys.] This is added, to intimate that these towns, to wit, Bethshean, Ibl••am, Dor, and En-dor (whither Saul went to a witch) and Taanach and Megiddo being in the confines of Asher and Issachar, and yet be∣longing to Manasseh, stood not all in one place, but were in three severall tracts of ground: Or else it may be added, to shew that three of the countreys before men∣tioned were in Ashers portion, and three in Issachars; and so Manasseh had in each of them three countreys.

Vers. 12. Yet the children of Manasseh could not drive out the inhabitants of those cities, &c.] This is spoken of the times after the death of Joshua, and there∣fore the same is repeated, Judg. 1.27, 28. Partly through cowardlinesse, and partly through Gods withdrawing his help, at first they could not drive them out; after∣wards when their fear could not so much blind their judgements, but that they must needs then acknowledge themselves strong enough, yet they put them to tribute; which did much aggravate their sinne.

Vers. 14. And the children of Joseph spake unto Joshua, saying, Why hast thou given me but one lot, &c.] Here the story relates how the sonnes of Joseph, that is, the two tribes of Ephraim and Manasseh, came to Joshua, and made a great com∣plaint (and it was doubtlesse after they had entred upon the land which fell to them

by lot) that there was not a convenient portion of land assigned to them for their in∣heritance, no more indeed then was fitting to be the lot of one tribe: for that is the meaning of those words, Why hast thou given me but one lot, and one portion to in∣herit, that is, why hast thou given us no more of the land, then if we had been to be accounted but as one tribe, and so to have but one lot? Questionlesse, Joshua and the rest that were intrusted in this businesse had not, either through ignorance or par∣tiality, set forth a lesse portion of land for these sonnes of Joseph then was fitting: But because a part of the land allotted them was over-grown with wood, and a great part of it was still in the possession of the Perizzites, and the Rephaims or gi∣ants, with whom through infidelity and sloth they affraid to encounter; therefore they judging this as nothing, conclude they had no more given them to dwell in, then might well be reckoned the portion of one tribe. The most questionable pas∣sage in this complaint of theirs is this, that to make good that they had not a compe∣tent portion of land assigned them, they alledge the extraordinary encrease of their people in number, through the speciall blessing of God upon them, Why hast thou given me but one lot, and one portion to inherit, seeing I am a great people, foras∣much as the Lord hath blessed me hitherto, since it is evident, as is noted Num. 26.37. that the sonnes of Ephraim, when they were numbred the second time, a little be∣fore their entrance into Canaan were eight thousand fewer then when they were numbred the first time at their first coming out of Egypt; but for this we must know, that though the tribe of Ephraim was so much decreased at that last numbring of the people, yet since that time, under the government of Joshua, they might be greatly encreased again; but however, though at that time the sonnes of Ephraim were eight thousand fewer then when they came out of Egypt, yet even at that time on the other side, of the tribe of Manasseh there were twenty thousand and five hundred more then at the first numbring, Num. 26.34. and therefore the sonnes of Joseph speaking here of themselves joyntly together, both Ephraim and Manasseh, they might well say they were a great people, and that God had greatly blessed them, in regard of their number.

Vers. 15. And Joshua answered them, If thou be a great people, then get thee up to the wood countrey, &c.] Thus he covertly retorts their plea upon them, as ma∣king more for him then for them; for, sayes he, being a great people, the more able art thou to drive the Canaanites out of those parts allotted you for your proportion, and the more shame is it that you should let them alone and yet complain of the narrownesse of your lot; Get thee up (saith Joshua) to the wood countrey, and cut down for thyself there in the land of the Perizzites, and the giants, that is, cut down the woods, and drive out and destroy the inhabitants that lurk there in their fastnesses, and strong holds, and then if mount Ephraim be to narrow for thee, that is, the mountains out of which the Canaanites are already expelled, whereof you have the possession at present, you may by this means have land enough to dwell in, and need not complain that your portion is too streight for you. It is likely, that when the sonnes of Joseph came to make their complaint to Joshua, they assured themselves that they should find the more favour, because he was of the tribe of E∣phraim: But in a point of justice, we see they found Joshua farre from yielding to them in the least degree upon that ground.

Vers. 16. And the children of Joseph said, The hill is not enough for us, &c.] These first words seem to have been spoken with some kind of anger and discontent. Joshua had told them what they should do, if mount Ephraim were too narrow for them: now as men discontented are wont to do, they snap at those last words of Joshua; yes, say they, the hill is not enough for us, meaning that mount Ephraim whereof Ioshua had spoken; and then they adde, And all the Canaanites that dwell in the land of the valley have chariots of iron: as if they should have said, Where∣as you call upon us to enlarge our dwellings in the wood countrey, by cutting down the wood, by expelling and destroying the Perizzites and the giants that dwell there, you may know that this we cannot do, and that because the valleys we must passe through ere we can come to that mountainous wood countrey, which you referre us to, are inhabited by the Canaanites that have chariots of iron, so that there is no hope for us to prevail over them. This I conceive to be the best exposition of this place. Yet some understand those first words, The hill is not enough for us, of that mountainous wood countrey, to which Ioshua had referred them for the enlarging of their dwellings, and so conceive the scope of this reply of the sonnes of Ioseph to be, that even that mountainous countrey, if they had it in their possession, would not be enough for them; and for the valleys, there was no hope to subdue them, because the Canaanites that dwelt there had chariots of iron; that is, as all Expositours agree, chariots whose wheels were armed with sythes, as I may say, or hooks of iron, wherewith when they broke in amongst their enemies, they must needs mightily tear, cut, and mow down those that stood in their way; and indeed these chariots could onely be usefull in the valleys and plains, in the mountains and wood countreys they could not be used.

Vers. 17. And Joshua spake unto the house of Joseph, even to Ephraim, and to Manasseh, saying, Thou art a great people, &c.] As if he should have said, What I answered before I must answer again, Thou art a great people by thine own con∣fession, and hast great power, and therefore besides Gods promise, ye have otherwise no cause of distrust, thou shalt not have one lot onely, that is, thou shalt, if thou wilt not be failing to thy self, prevail over those places, and then thou shalt find the portion allotted thee is more then one lot, fully enough for two such numerous tribes.

Vers. 18. But the mountain shall be thine, for it is a wood; and thou shalt cut it down: and the outgoings of it shall be thine, &c.] That is, not onely the mountain shall be thine, which when thou hast cut down the wood, will be found good ground, but also the outgoings of it, that is, the valleys round about the mountains shall be thine too.

CHAP. XVIII.

Vers. 1. ANd the whole congregation of the children of Israel assembled them∣selves together at Shiloh, and set up the Tabernacle, &c.] No doubt God appointed them to remove the Tabernacle to Shiloh: so much may be gathered from that which is said, Deut. 12.5. But unto the place which the Lord your God

shall chuse out of all your tribes, to put his name there, even unto his habitation shall ye seek, and thither thou shalt come: as also Ier. 7.12. where it is plainly called the place where God set his Name at the first. Hitherto both camp and Taberna∣cle had been in Gilgal, a place in the very first entrance into the land of Canaan; now they removed further into the land, both the camp, vers. 9. And the men went and passed through the land, and described it by cities into seven parts in a book, and came again to Joshua to the host at Shiloh; and the tabernacle, as is here ex∣pressed, both as a manifest signe of their taking possession of the land they had con∣quered, and for the more convenient coming of the people to the tabernacle to wor∣ship. And Shiloh God appointed to be the place, a city in Ephraim, therein God honouring Ioshua the ruler of the people, who was of this tribe; and withall, it was brought nearer to the place which God had decreed to be the settled place of his wor∣ship, to wit, Ierusalem: from this time therefore the people was bound to the strict observation of the Ceremoniall Law, Deut. 12.8, 9, 10, 11. Ye shall not do after all the things that we do here this day, every man what is right in his own eyes. For ye are not as yet come to the rest, and to the inheritance which the Lord your God giveth you. But when ye come over Jordan, and dwell in the land which the Lord your God giveth you to inherit; and when he giveth you rest from all your enemies round about, so that you dwell in safety: Then there shall be a place which the Lord your God shall chuse, to cause his name to dwell there, thither shall ye bring all that I command you, your burnt offerings and your sacrifices, your tithes, and the heave offering of your hands, and all your choice vows which ye vow unto the Lord, &c. and here the Tabernacle continued unto the dayes of Samuel, to wit, above three hundred years.

And the land was subdued before them.] That is, the land about Shiloh was sub∣dued, and the inhabitants driven out of it, and those that dwelt further off were so stricken with the terrour of God, that they durst not stirre to molest the Israelites.

Vers. 2. And there remained among the children of Israel seven tribes, which had not yet received their inheritance.] It may seem strange that the Israelites ha∣ving begun in Gilgal to divide the land by lot, went not on in that work, but having drawn three lots, which fell to Judah, Ephraim, and Manasseh, gave over and inter∣mitted this work, and that as it seems a long time; for so much is evident by Joshua his expostulation with them, vers. 3. (though it be not expressely said how long it was) How long, saith he, are you slack to go to possesse the land, &c. why they did this no reason is given in the text: But this by Expositours is thought the most pro∣bable reason, to wit, that the other tribes perceiving what a large circuit of land was given to Judah (out of which indeed more then the portion of one tribe was afterward taken, see chap. 19.9.) they began to murmure, as supposing that there would not be left an equall share for them; and the rather, because they heard the sonnes of Joseph already complain, and therefore pretending that there could not be any equall division made, when the remote parts were no better known to them, as being yet in the enemies possession, they desired some stay of the work till they had further prevailed, and might know the land they were to divide, better then yet they could do. And thus the work being put off for a time, by degrees they began to mind

it no more, till Joshua finding them shamefully remisse, urged them to set upon it again, and for their better satisfaction to send forth men to search the land.

Vers. 4. Give out from among you three men of each tribe, &c.] To wit, not onely of the seven tribes mentioned vers. 2. but also of Judah, Ephraim, and Ma∣nasseh; lest if these searchers should conceive that it was fit somewhat should be taken from those that had their lots already, they might otherwise complain of partialitie in those that were sent to search the land. As for the work that these men were to do, namely to describe the land according to the inheritance of them, it is meant doubtlesse of some catalogue they were to bring of the severall countreys and parts of the land that were not yet divided, with the severall cities, and towns, and villa∣ges that were in each of them, that so accordingly they might the better divide it into so many parts.

Vers. 5. Judah shall abide on their coasts on the south, &c.] The meaning of this is onely that the tribe of Judah, and the sonnes of Ioseph, Ephraim and Manasseh, should continue seated, the one on the South, the other on the North, in that part of the land wherein the lots that were drawn for them in Gilgal fell, and not that they should have still the same quantity of land that was at first assigned them: for we see afterward, that the tribe of Simeon had their portion assigned them out of that which was at first in the lot of Iudah, chap. 19.9.

Vers. 6. Ye shall therefore describe the land into seven parts and bring the descri∣tion hither to me, that I may cast lots here for you before the Lord our God.] This some say was spoken to the men that were chosen to describe the land. But I conceive it might as well be spoken to the whole assembly, to whom hitherto Ioshua had di∣rected his speech, Ye shall therefore describe the land into seven parts, and bring the description, &c. that is, ye shall take order that by the men you send out, the land be described into seven parts, and then that the description thereof be brought to me. However, the mention he makes in the last words of the account they were to give of what they had done, before the Lord in the tabernacle, was doubtlesse to intimate how carefull the men that were sent had need to be, diligently and carefully to carry themselves in this great charge that was imposed upon them.

Vers. 9. And the men went and passed through the land, and described it by ci∣ties into seven parts, &c.] They might use some likely means to prevent danger, when they searched the countreys of their enraged enemies; perhaps they divided themselves, and went not all together; they might also go under pretence of negoti∣ation, and it may be disguised, that they might not seem Isralites. But doubtlesse the astonishment and fear wherewith God had stricken the inhabitants, upon the Israe∣lites late victories, were the best means of their safety: and by their preservation in this dangerous service, we may well think their brethren were much encouraged to set upon the getting of the remainder of the land into their possession.

Vers. 11. And the lot of the tribe of the children of Benjamin came up, &c.] Thus had Benjamin the honour of having the first lot amongst the seven tribes, and was by Gods providence seated the very next to his brethren Ephraim and Manasseh, (who likewise were of Rachel) and had also the royall city of Ierusalem within his borders, where God dwelt in his holy Temple; wherein that was accomplished

which Moses prophesied of this tribe, Deut. 33.12. And of Benjamin he said, The beloved of the Lord shall dwell in safety by him, and the Lord shall cover him all the day long, and he shall dwell between his shoulders.

Vers. 12. And their border on the North was from Jordan, &c.] This North border of Benjamin is the same with the South border of the sonnes of Ioseph, de∣scribed before, chap. 16.1. concerning which therefore see the notes there.

Vers. 14. And the border was drawn thence, and compassed the corner of the sea southward &c.] Here begins the Western border of Benjamins portion; for here the line turns from North to South, and fetching a compasse about an inlet or creek of the sea goeth on southward till it comes to Kirjath-baal in Iudahs portion, called by the Israelites (to suppresse the name of their idol-god) Kirjath-jearim.

Vers. 15. And the south quarter was from the end of Kirjath-jearim, &c.] See chap. 15.5, 6. where you shall find the same to be made the north border of Judah; onely that line is drawn from east to west, from the lake of Sodome to Kirjath-jearim, this from the west to the east from Kirjath-jearim to the lake of Sodome: con∣cerning which, see the note there.

Vers. 18. And passed along toward the side over against Arabah north-ward, and went down unto Arabah.] Which is called Beth-arabah, chap. 15.6.

Vers. 21. Now the cities of the tribe of the children of Benjamin according to their families, were Jericho, &c.] It is no wonder though in severall places of Scripture, we find mention made of some cities belonging to the tribe of Benjamin that are not in this Catalogue; For many cities might be built in after times. And besides, it is probable that all the cities in Benjamins lot are not here mentioned, but such onely as were requisite to be known, because by them the bounds of their lot are described, or for the better understanding of some other passages in the sacred history where these cities are mentioned. And the like we must conceive of the catalogues that are given us in the following chapter of the cities that were in the se∣verall lots of the other tribes.

CHAP. XIX.

Vers. 1. ANd their inheritance was within the inheritance of the children of Judah.] That is, the inheritance of the tribe of Simeon; the reason whereof is given vers. 9. Out of the portion of the children of Judah was the in∣heritance of the children of Simeon; for the part of the children of Judah was too much for them, therefore the children of Simeon had their inheritance within the inheritance of them. It seems that they that were sent to search the land not yet di∣vided, that they might part it into seven lots for the seven remaining tribes, chap. 18.4. found that the portion which Joshua, and Eleazar and the other Commissio∣ners for the dividing of the land, had formerly at Gilgal assigned to the tribe of Ju∣dah was farre too large, considering what they now found left for the other tribes upon this second review, and therefore agreed unanimously with those said Com∣missioners for the dividing of the land, that a whole portion for one of the tribes that had not yet their inheritance should be taken off that which was formerly given to

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Judah, and so should make one of the lots for the seven tribes (besides some other cities which they took also from Judah to be as part of another lot, as is shown after∣wards, verse 40.41.) and no doubt the children of Judah acknowledged the equi∣tie thereof, and were well contented with it: and so when they came to draw the lots of the seven remaining tribes, in the second place, next after Benjamins, came out this lot, which was wholly taken out of Judahs portion, for the tribe of Simeon. And thus by the providence of God; first, there being one tribe to be seated with∣in that portion formerly given to Judah, the lot fell upon this tribe, which was fewest in number of all the tribes, as we may see by the account that was taken of them at the last numbring of the people, Num. 26.14. and secondly, this tribe of Simeon having their portion assigned them within the portion of Iudah, and so being as it were intermingled with them, nor having an inheritance apart by them∣selves, that was now fulfilled which Jacob long since prophesied of them, Gen. 49.7. I will divide them in Jacob, and scatter them in Israel: concerning which, see what is noted there.

Vers. 2. And they had in their inheritance Beer-sheba, &c.] The bounds of this tribes portion is not described, as are the bounds of most of the other tribes, one∣ly the chief cities and towns are named that were in their lot, and that because their inheritance was within the inheritance of Judah, whose bounds are formerly de∣scribed chap. 15. As for Beersheba and Sheba that are first here mentioned they are but the longer and shorter names of one and the same city; for it is said vers. 6. that in this first catalogue there are thirteen cities, and there are fourteen if Beershe∣ba and Sheba be counted two severall cities, and besides 1. Chron. 4.28. where these cities of the Simeonites are again reckoned up, there is mention made of Beersheba onely.

Vers. 3. And Hazar-shual, and Balah, and Azem, &c.] Called Ezem, 1. Chron. 4.29. as the following Eltolad is called also Tolad; and Bethul, Bethuel.

Vers. 5. And Ziklag, and Bethmarcaboth, and Hazor-susah, &c.] Which is called 1. Chron. 4.31. Hazar-susim; as also in the following verse Bethlebaoth is called, chap. 15.32. Lebaoth, and in the 1. Chron. 4.31. Bethbirei: and Sharuhen seems to be the same that is called Shauraim.

Vers. 7. Ain, Remmon, and Ether, &c.] Or Etam, 1. Chron. 4.32. this with the rest here mentioned are there called villages, and therefore are here severally rec∣koned by themselves.

Vers. 9. For the part of the children of Judah was too much for them, &c.] See the note above, vers. 1.

Vers. 10. And the border of their inheritance was Sarid, &c.] This Sarid was the Southwest corner of Zebuluns portion, from whence it is said that it went West-ward to Maralah, and so to Dabbasheth which stood by the sea, from whence it went Northward by the sea coast as farre as the river near Iokneam. And thus having the midland sea on the West, and the sea of Galilee on the East, that was truly accom∣plished which Jacob said concerning this tribe, Gen. 49.13. Zebulun shall dwell at the haven of the sea, and he shall be for a haven of ships: and Moses also, Deut. 33.18. And of Zebulun he said, Rejoyce Zebulun in thy going out, &c.

Vers. 12. And turned from Sarid eastward toward the sunne rising, &c.] As before the western border was drawn from Sarid, vers 10. so here the south border begins also at Sarid, and so is carried on eastward as farre as Japhia.

Vers. 13. And from thence passeth on along on the east to Gittah-Hepher, &c.] That is, from Japhia a city in the south-east corner of Zebuluns portion, the border turns northward along by the sea of Galilee, and within a while goeth up into the land as farre as Remmon and Neah, where is the going out of the utmost reach of the eastern border.

Vers. 14. And the border compasseth it on the north side to Hannathon, &c.] This is the north border which fetcheth a compasse, and so ends in the valley of Jiphthah-el.

Vers. 15. And Idalah and Bethlehem.] This was not that Bethlehem where Christ was afterward born; for that was in the tribe of Judah, this in the tribe of Zebulun.

Twelve cities with their villages.] There are more then twelve mentioned in the foregoing verses; but it seems some of them were border towns that stood in the other tribes, that had their lots next to Zebuluns, and but twelve of them onely were belonging to the tribe of Zebulun.

Vers. 18. And their border was toward Jezreel, &c.] Because Issachars portion lay between Benjamins and Zebuluns, whose borders have been already described (and so consequently Issachars also) therefore the line of their borders is not here described as in the other tribes, but onely the principal towns and cities are named, first, those that stood in the south border, vers. 18, 19. secondly, those in the west, vers. 20. and thirdly, those in the north, ver. 21, 22. Now this portion set apart for Issachar being in a fat and fruitfull soil, that was fulfilled which Jacob foretold, Gen. 49.14. And he saw that rest was good, and the land that it was pleasant, and bow∣ed his shoulders to bear, and became a servant unto tribute: and Moses, Deut. 32.18.

Vers. 24. And the fifth lot came out for the tribe of the children of Asher, &c. Even here also the hand of God is still observable in his ordering the lots. Hitherto the lots had come out onely for those tribes that were descended of Jacobs two wives Leah and Rachel, and the tribe of Gad, who was the eldest of Jacobs sonnes by Zil∣pah Leahs handmaid, had already received their inheritance without Jordan, upon speciall suit made unto Moses, & so now the next lot came out for the tribe of Asher, who was also the sonne of Zilpah, the handmaid of Leah Jacobs first wife, and therefore preferred before the two tribes of Dan and Naphtali, that were descended of Bilhah the handmaid of Rachel, his second wife.

Vers. 25. And their border was Helkath, &c.] The cities that are first here men∣tioned stood on the northwest border, which is drawn all along the coast of the midland sea, as far as to mount Carmel westward, that is, to the west side of mount Carmel and Shihor-libnah; and so here the line turneth eastward, vers. 27. and makes the south bounds of this tribes portion, and then fetcheth a compasse northward a∣gain, like to the bending of a bow, till it comes to Zidon on the north end of the sea coast, & then turneth southward again as far as Tyre, &c. Now by the mention that is

here made of mount Carmel in the lot of this tribe, we may see how the prophesie of Jacob concerning this tribe was folly accomplished, Gen. 49.20. Out of Asher his bread shall be fat, and he shall yield royall dainties: for mount Carmel and the land about it was a fruitfull soil, and had many mines in it, Isa. 39.9. Sharon is like a wildernesse, and Bashan and Carmel shake off their fruits: and Isa. 35.2. It shall blossome abundantly, and rejoyce even with joy and singing; the glory of Lebanon shall be given unto it, the excellency of Carmel and Sharon. See also, Deut. 33.24, 25. And of Asher he said, Let Asher be blessed with children, let him be accepta∣ble to his brethren, and let him dip his foot in oyl. Thy shoes shall be iron and brasse, and as thy dayes so shall thy strength be.

Vers. 27. And goeth out to Cabul on the left hand.] See the note upon vers. 30.

Vers. 29. And the out-goings thereof are at the sea, from the coast to Achzib,] That is, all the coast from the sea even unto Achzib.

Vers: 30. Ʋmmah also and Aphek, and Rehob; twenty and two cities with their villages.] That is, Ummah, Aphek, and Rehob were cities of note in the portion of Asher, though not before mentioned in describing the borders of their lot. So that in all the cities here named belonging to the tribe of Asher are twenty and two. Indeed he that reckons all the names of places before mentioned shall find them to be twenty and three; but to this it is answered by some, that Cabul mentioned vers. 27. was not a city, but a part of the countrey which Solomon gave unto Hiram, and because of the censure which was then by him passed upon it, was called Cabul, 1. Kings 9.13. And he said, What cities are these which thou hast given me my bro∣ther? and he called them the land of Cabul unto this day. And again others say, that some one of the bordering cities before named belonged not to Asher, but to some of the neighbouring tribes.

Vers. 33. And their coast was from Heleph, &c.] This is the east border of the tribe of Naphtali, beginning at these towns which stood somewhat more northerly then the fountains of Jordan; and so Iordan, even as farre as the lake of Geneze∣reth, was the utmost southernly end of the eastern border. Thus Naphtalies land lay along by the banks of Iordan in a large extent, and so Iacobs prophesie was fulfilled, Gen. 49.21. Naphtali is a hind let loose: and that of Moses, Deut. 33.23. And of Naphtali he said, O Naphtali satisfied with favour, and full with the blessings of the Lord, possesse thou the west and the south.

Vers. 34. Then the coast turneth westward to Aznoth-tabor &c.] Here now the south border of this tribes portion is described, to wit, that it turned from Iordan westward; first to Aznoth-tabor, and thence to Hukkok and so went on till it came to have, as it follows in the next words. Zebulun on the south side, and Asher on the west side. And indeed, this last clause seems to have reference to that prophesie of Moses, before mentioned, concerning this tribe, Deut. 33.23. Possesse thou the west and the south: for however it is noted before upon that place (as the opinion of some Expositours) that thereby might be signified, that the lot of their inheritance should be in the southwest part of the land, yet it being so evident here that this tribe had their inheritance in the utmost northeast part of the land, the meaning of that clause, possesse thou the west and the south, must needs be this, that however this tribes lot

was to be seated in the furthest northeast corner of the kingdome, yet it should reach forth so far both westward and southward, that they should enjoy all the benefits both of the western and southern parts, and the rather by their commerce with those other tribes upon whom they bordered.

And reacheth to Zebulun on the southside, and unto Asher on the westside, and to Judah upon Jordan toward the sun-rising.] It may seem strange that this tribe should be said to border upon Iudah: but either the river of Iordan belonged peculi∣arly to Iudah, as a royalty given them of God above all the other tribes, in regard whereof Naphtali is said to border upon Iudah in Iordan; or else this is added, to imply the convenient situation of this tribes portion, by reason it lay along by the banks of Iordan in a large extent. For by this means though this tribe were seated in the uttermost north part of the kingdome, yet they might by the river have com∣merce with the other tribes as farre as Iudah, between whom and Naphtali many other tribes were seated; and so being the utmost north tribe, might in that sense be said to border upon Iudah, who were seated in the utmost south parts of the king∣dome.

Vers. 35. And the fenced cities are Ziddim, Zer and Hammath, Rakkath, and Cinnereth.] Hammath was a city standing in the utmost north-end of Canaan, whence the length of the land is ordinarily described to be from the entrance of Ha∣math to the river of Egypt, 1. Kings 8.65. See Num. 13.22. and Cinnereth was a city in the eastern parts; whence the lake, so often mentioned in Scripture, was called the lake of Genezereth.

Vers. 38. Nineteen cities with their villages.] For some of them mentioned be∣fore in drawing the border of their lot stood happely in the portion of the border∣ing tribes.

Vers. 40. And the seventh lot came out for the tribe of the children of Dan.] Though this tribes lot was not wholly taken out of that which was given to Judah, as Simeons was, yet that a part of it was, is manifest by some of the cities mentioned here, that chap. 15. are numbered amongst those that were at first in Judahs por∣tion; it was compassed with the sea; and the borders of the other tribes formerly de∣scribed, and so the borders of this tribe are here omitted.

Vers. 41. And the coast of their inheritance was Zorah, and Eshtaol, &c.] In this Zorah Samson was born, Judges 13.2. and between Zorah and Eshtaol he was buried.

Vers. 43. And Elon, and Timnathah, &c.] Whence Samson took a wife, Judges 14.1.

Vers. 47. Therefore the children of Dan went up to fight against Leshem, &c.] Or Laish. The story we have Judges 18. This then happened after Joshuas death, but here it is mentioned, lest it should seem strange how the Danites came to in∣habite the north parts of the land, when their lot fell to them in the south parts, even close by Judahs portion; the reason was, because being not able to drive out the Philistines out of their land, they were streightned for room, & so went out and took Laish, a city that was in Naphtalies lot, though then in the Zidonians possession, and transplanted a Colony thither, calling it Dan from their father Dan, the sonne

of Jacob: it stood almost in the furthest north part of the land, Judges 20.1. The congregation was gathered together as one wan from Dan to Beersheba.

Vers. 50. According to the word of the Lord they gave him the citie he asked, even Timnath-serah in mount Ephraim, &c.] To wit, the word of the Lord which he spake to Moses, not onely concerning Caleb, but concerning Joshua (for why indeed should he be left out?) see Iosh. 14.7. to wit, that he should chuse a peculiar portion to himself where he would: yet it may be meant also of some direction given him by Eleazar the priest upon his inquiry of God for him. However herein, first, was the modesty of Ioshua remarkable, that he was content to stay till all the tribes had their portion ere there was any motion made of that which by way of speciall Prerogative was to be conferred upon him: secondly, That he was content to receive what God had promised him, as by way of gift from the people, he asked, and they gave him the city he asked: thirdly, That whereas he might have chosen the fairest and goodliest city in all their tribes, he chose his seat in a mountainous countrey, no∣thing so pleasant and delightfull as many other places were, yea, and it seems a city that was ruinated, so that he was fain to build it ere he dwelt in it, for so it follows in the next words, and he built the city, and dwelt therein.

CHAP. XX.

Vers. 2. APpoint out for you cities of refuge, &c.] Concerning these cities of refuge, see the notes, Numb. 35.6. and 24, &c.

Vers. 6. And he shall dwell in that city, untill he stand before the congregati∣on for judgement, and untill the death of the high priest, &c.] That is, untill he be fetched thence to the place where the fact was done, that it may be there tryed whether it were done wittingly or unwittingly (so long he was to abide there how∣ever) or untill the death of the high Priest, if it were found that he did it unwit∣tingly; for then he was to be sent back to the city of refuge and to be kept there till the high priest dyed. Concerning the mysticall reason of the man-slayers staying in the city of refuge till the death of the high priest, see the note upon Num. 35.25. But to this some also do adde a literall reason, to wit, that hereby was implyed how hainous a fault it was to shed the bloud of a man, and how displeasing to God, in that the man that was but unwittingly defiled with the shedding of bloud must be thus shut up, lest he should happen to come into the sight of him, who did as it were represent Gods person amongst them, to wit, the high priest, nor could be suf∣fered to stirre from thence till he was dead.

Vers. 8. And on the other side Jordan by Jericho eastward, they assigned Bezer, &c.] That is, they confirmed and ratified these to be cities of refuge without Jor∣dan, which Moses himself had formerly chosen and set apart for that use. See Deut. 4.41, 42, 43.

CHAP. XXI.

Vers. 1. THen came near the heads of the fathers of the Levites unto Eleazar the priest, &c.] It was doubtles immediately after they had made an end

of dividing the land, that the Levites came thus to Eleazer and the rest of the Com∣missioners to receive from them the cities which God had appointed to be set apart for their dwelling. For first, it is not probable that there was any delay which might move the Levites to challenge their right: and secondly, it is as improbable that the Israelites did first settle themselves in these cities, and then were afterwards put out to give way to the Levites.

Vers. 2. The Lord commanded by the hand of Moses, to give us cities to dwell in, &c.] See the notes upon Numb. 35.2. &c.

Vers. 4. And the lot came out for the familie of the Kohathites.] God had ex∣pressed the number of cities that were to be given them, to wit, fourty eight, Numb. 35.7. So all the cities which ye shall give to the Levites shall be fourty and eight cities; he had also given them directions to take these cities out of each tribe some, according as their proportion was greater or lesser: and therefore the Commissio∣ners for the dividing of the land made choice no doubt of these cities, as in their wisdome they found them most convenient for the Levites, and for the people; and then having divided the cities, they had chosen, into foure parts, one for the priests, a second for the Levites of Kohaths familie, a third for the Gershonites, and a fourth for the Merarites, then was it at last decided, in which of the tribes the priests should be placed, and so of the rest; or at least of those cities which were judged convenient they took the number agreed upon by lot. See vers. 11.

And the children of Aaron the priest, which were of the Levites, had by lot out of the tribe of Judah, &c.] Thus by Gods speciall providence the priests were seated partly in the tribe of Judah, where the Temple was afterwards to be built, and partly in the two bordering tribes of Simeon and Benjamin, and so whilst they shall approve their piety and devotion to the service of God, in being content to leave their dwellings to go up unto Jerusalem in their turns, to attend upon the ser∣vice of God, yet withall God provides for their ease, that their journeys might not be over long and burthensome to them. As for their assigning (as it is here said) of thirteen cities to the priests, herein God and the governours of Israel had respect unto succeeding times, when the posterity of Aaron should be encreased; for at pre∣sent there were but a few priests, not enough to inhabit the half part of one city; but in the mean time they were given them for their possession, which they might dispose of according to the right they had in them. For that they might so do, and that the cities of the Levites were given them not onely for their habitation, but also for their possessions and inheritance, is evident in severall places. See Levit. 25.32.

Vers. 9. And they gave out of the tribe of the children of Judah, and out of the tribe of the children of Simeon, these cities, &c.] Judahs and Simeon cities are reckoned together, because Simeons portion lay within Judahs, Chap. 19.1. And the second lot came forth to Simeon, even for the tribe of the children of Simeon according to their families: and their inheritance was within the inheritance of the children of Judah.

Vers. 11. And they gave them the city of Arbah the father of Anak (which is Hebron) in the hill-countrey of Judah, &c.] This city with the land adjoyning was formerly given to Caleb: which makes it more probable, that the cities for the

Levites were taken by lot, because it was not likely that both Hebron and Debir should be taken out of his inheritance without the Lords speciall direction. But God requiring it, Caleb willingly yields, the rather because the countrey and land about was the chief of his possession, which was not taken from him; and besides no doubt they desired to have the Levites, who were to instruct them in the Law of the Lord, to be seated amongst them.

Vers. 15. And Holon with her suburbs.] Called Hilen, 1. Chron. 6.58.

Vers. 16. And Ain with her suburbs, and Juttah with her suburbs, &c.] This citie Ain is not reckoned, 1. Chron. 6. amongst the cities given to the sonnes of Aa∣ron: nor Gibeon here named, vers. 17. As for Juttah it is called Ashan, 1. Chron. 6.59. Some indeed conceive, that it is Ain that is there called Ashan: but there is an argument against that which seems to me unanswerable, to wit, that Ashan and Ain are in one verse distinctly named amongst the cities of Simeon, chap. 19.7. and so al∣so Almon vers. 18. is called Alemeth, 1. Chron. 6.60.

Vers. 22. And Kibzaim with her suburbs.] Called Jokneam, 1. Chron. 6.68.

Vers. 23. And out of the tribe of Dan, Eltekeh with her suburbs, Gibbethon with her suburbs.] These two cities are omitted, 1. Chron. 6. And Aijalon, and Gath-rimmon, are there ioyned with the cities of Ephraim: but that they were given out of Dans portion, is evident by this place.

Vers. 25. And out of the half tribe of Manasseh, Tanach with her suburbs, &c.] To wit, that half of the tribe which was seated within Jordan, next Dan and Ephraim. Tanach here mentioned, is called Aner, 1. Chron. 6.70. as also Gath-Rimmon, is there called Bileam.

Vers. 27. And Beeshterah with her suburbs.] Called Ashtaroth, 1. Chron. 6.71.

Vers. 28. And out of the tribe of Issachar, Kishon with her suburbs, &c.] Which is called Kedesh, as also Dabareh is called Deberath; and Jarmuth, Ramoth; and En∣gannim, Anem, 1. Chron. 6.72.73.

Vers. 30. And out of the tribe of Asher, Mishal with her suburbs, &c.] Called Mashal 1. Chron. 6.74. as also Helkath is there called Hukok.

Vers. 32. And Hammoth-dor with her suburbs, &c.] Called Hammon, 1. Chron. 6.76. as also Kartan is there called Kirjathaim.

Vers. 34. Out of the tribe of Zebulun, Jokneam with her suburbs, &c.] Jokneam and Kartah are omitted, 1. Chron. 6.77. and Dimnah is there called Rimmon; and Nahalal, Tabor.

Vers. 36. And out of the tribe of Reuben, Bezer with her suburbs, and Jaha∣zah with her suburbs.] It is said that Bezer was a city of refuge, chap. 20.8. though it be not here expressed as it is in the rest, vers. 13.20, 27. which, why it is here o∣mitted we cannot say. As for Jahazah, it is called Jahzah, 1. Chron. 6.

Vers. 41. All the cities of the Levites within the possession of the children of Is∣rael, were fourty and eight cities with their suburbs.] It may seem strange why in the 19. chapter we reade of but two and twenty cities given to the tribe of Asher, nineteen to the tribe of Naphtali, yea, but twelve cities to the tribe of Zebulun, and yet the Levites which were nothing so many in number as they, have here eight and fourty cities given them. I answer: first, that besides the cities mentioned, the other

tribes had many towns and villages wherein they dwelt, which the Levites had not: secondly, that the chief cities are onely there mentioned; it is evident in severall pla∣ces that many cities which were in the severall portions of those tribes, are not there set down: thirdly, others did no doubt inhabit these cities, besides the Levites: and fourthly, it is no wonder though God deals bountifully with the Levites, that were to be imployed in his speciall service.

Vers. 43. And the Lord gave unto Israel all the land which he sware to give unto their fathers: and they possessed it and dwelt therein.] Though there were much of the land out of which the Canaanites were not yet expelled, we can∣not therefore call this truth in question; for, First, he had given them all by lot di∣vided amongst them, which was a kind of actuall enstating them in it. Secondly, he had put them into possession of the greatest part of it; neither had he promised them otherwise, but that they should possesse it by degrees, See Exod. 23.29. So both clauses of that which is here said are true; to wit, first, That God had given them all the land which he swore to give unto their fathers: and secondly, That they possessed it and dwelt therein; onely we must conceive of them severally thus: to wit, 1. That he had already actually given them the whole land, and enabled them to divide it amongst their tribes: and 2. That they possessed it and dwelt therein, to wit, by degrees; a great deal of it they had already in their possession, and the rest by degrees came into their hands as God had promised, and sooner then they did they might have enjoyed it, had it not been for their sinnes.

CHAP. XXII.

Vers. 3. YE have not left your brethren these many dayes unto this day.] That for which Joshua here commends the Reubenites, and Gadites, and the half tribe of Manasseh, when he was now to dismisse them and send them back to their own inheritance, is, That notwithstanding the warre had lasted so long, yet they had not been weary of that which they had undertaken, but had continued constantly with their brethren to help them against their enemies, till God had given them rest from their enemies as he had promised them. It is no where expressed how long the war had lasted, ere the Israelites were settled peaceably in the land of Ca∣naan; and so thereupon these tribes were set free to return back to their own dwel∣lings; Onely by that which is said concerning Calebs age, Joshua 14.10. at that time when they were setting themselves to the work of dividing the land, it is evi∣dent that then the warres had lasted full seven years; and how long it was after that ere the work was fully ended, we cannot say. Some learned Expositours hold, that it was at least fourteen years after the Israelites passed over Jordan, ere Joshua sent back these tribes to their own dwellings: But if it were not so long, not happely above nine or ten years; yet however, if we consider that they had left their wives, and children, and estates behind them in a land newly conquered, we may well con∣ceive what just cause Joshua had to praise them for their faithfulnesse herein, that could be content for so many years together to continue with their brethren for their help, till they saw them peaceably seated each tribe in their inheritance.

Vers. 4. Therefore now return ye, and get ye unto your tents, and unto the land

of your possession.] That is, from the assembly they were to go to their tents, and so from thence to the land of their possession beyond Jordan.

Vers. 5. But take diligent heed to do the commandment and the law, &c.] That is, be circumspectly watchfull over your selves lest you be drawn away from do∣ing what God hath enjoyned you.

Vers. 6. So Joshua blessed them and sent them away.] See the note chap. 14.13.

Vers. 8. Divide the spoil of your enemies with your brethren.] That is, when you come home let your brethren there, have share in the spoil you carry hence with you. Now this division might be either that every one should have an equall share; or ra∣ther, that these that had been in the warre should have one half, and the rest of their tribes that stayed behind should have the other half. For so Moses by direction from the Lord had ordered it in the warre that was made by a party that was sent out a∣gainst the Midianites, Num. 31.27. And divide the prey into parts, between them that took the warre upon them, who went out to battell, and between all the congre∣gation (concerning which, see the note upon that place) and it is therefore proba∣ble that Joshua followed the example of Moses herein.

Vers. 10. And when they came unto the borders of Jordan, that are in the land of Canaan, &c.] That is, when the Reubenites and the Gadites and the half tribe of Manasseh came to the borders of Jordan within the land of Canaan, before they passed over Jordan, they built there a very great altar after the pattern of that in the Tabernacle, and this they did (as afterwards vers. 24, &c. they make known to the messengers that were sent to them about it) not with any thought to offer sacrifices thereon, but onely to the end that altar might be in the ages to come a me∣moriall, that those tribes that dwelt without Jordan were of the stock of Israel as well as they within Jordan, and had a right to come to the Tabernacle, and to offer their sacrifices on Gods altar there as well as they, in that it would still be known by tradition from their fathers to all succeeding generations, that that altar within Jordan was built by the tribes without Jordan when they returned that way home from helping their brethren against the Canaanites, when they first settled themselves in the land of Canaan.

Vers. 12. The whole congregation of the children of Israel gathered themselves together at Shiloh, to go up to warre against them.] God had enjoyned his people that in case any of their brethren of any citie in Israel, should fall off from the true worship of the true God, to the worship of false gods (and consequently to any idolatrous worship whatsoever) they should then gather themselves together and utterly destroy the inhabitants of that city, Deut. 13.13, &c. Now therefore when the Israelites heard of the altar, which their brethren had built on the banks of Jor∣dan in their return home, they presently concluded, that they had done it with a pur∣pose to offer sacrifices thereon (which would have been a manifest rebellion against Gods Law, wherein all the tribes of Israel were enjoyned to bring all their sacrifi∣ces to that one altar that was in the Tabernacle, Deut. 12.5, 6.) and thereupon they unanimously gathered themselves together at Shiloh, to make warre against these tribes that had built this altar; onely they first sent messengers (as it follows in the next verse) to make inquiry concerning that which they had done, according to the direction of the law, Deut. 13.14. Thou shalt inquire and make search, &c.

though they were their brethren, that did not abate their indignation against them but rather increase it; yea the Manassites within Jordan were as forward as the rest to fight in this quarrell, though one half of their own tribe was amongst those they were to fight against.

Vers. 13. And the children of Israel sent unto the children of Reuben, &c.] To wit, to enquire concerning that which they had heard, to expostulate the matter with them, to try if by any fair means they might be drawn from the evil which they conceived they had done. And indeed, not onely because they were brethren, but especially, because these tribes had so lately continued so many years so faith∣fully with them, to help them against their enemies till they were seated peaceably in the land of their inheritance, it had been a great evil to have proceeded to extre∣mities, before they had assayed to make up the matter in a gentle way.

Vers. 17. Is the iniquitie of Peor too little for us, from which we are not clean∣sed unto this day, &c.] As if they should have said, Is it not enough that we did many years since so highly provoke God to displeasure against us by suffering our selves to be drawn by the daughters of Moab to the worship of Baal-Peor, that we must now afresh provoke God again by a new rebellion against his Law? And in∣deed considering how exceedingly zealous Phinehas had been in that matter of Pe∣or, when he slew Zimri and Cozbi in the very act of their uncleannesse; it is no wonder though he did particularly instance in this example of their former rebelli∣on, to shew them how dangerous a thing it was, so again to incense God against them, as he conceived they had done. But why doth he say that the Israelites were not yet unto that day cleansed from the iniquitie of Peor, since at that time when Phinehas had slain Zimri and Cozbi, the Lord said unto Moses, Num. 25.11. Phi∣nehas the sonne of Eleazar, the sonne of Aaron the Priest, hath turned my wrath away from the children of Israel, &c. I answer, 1. Because the stain and infa∣my of that sinne lay still upon them, it was a mighty dishonour to the Israelites un∣to that day, that they had so basely forsaken the living God to go after the base idol-gods of the heathen; as many as were guilty of it, yea all indeed had cause to blush at the remembrance of it unto that day. 2. Because the infection of that sinne did still cleave unto them: The governours of the people did no doubt find that the infection of Idolatry, which the Israelites had contracted at that time when they were drawn by the daughters of Moab to worship their false gods, did ever and anon still break forth in some particular persons, who were found lingring still after that idolatrous worship: whence it was that after this, Moses gave them that charge, chap. 24.23. Now therefore put away the strange gods that are among you, &c. and hence it is that they now tell their brethren that they were not through∣ly cleansed from the iniquity of Peor unto that day. Indeed the people and state in generall continued uncorrupt all the dayes of Joshua, chap. 24.31. And Israel served the Lord all the dayes of Joshua. But they spake here of that which they found in particular persons, to wit, that though they did what they might to punish and suppresse idolatry, yet now and then there was still some found, that shewed they were not wholly purged from that infection which they had taken so long since in the worship of Baal-Peor, and 3. Because they were not fully cleared from the guilt and punishment of that sinne. For though upon that zealous act of Phinehas

it is said, that he had turned away Gods wrath from the children of Israel, yet the meaning of that was onely this, that Gods wrath was thereby staid from proceeding on any further in that slaughter, which he had enjoyned the Judges to make a∣mongst those that had committed fornication with that Idol Baal-Peor, Num. 25.5. Moses said unto the Judges of Israel, Slay ye every one his men that had joyned themselves unto Baal-Peor; all which notwithstanding there might be many par∣ticular persons that God was pleased to spare at that time, whom he might after∣wards call to account, and correct them sharply even for that sinne; and so in this regard it might be here said that unto that day they were not fully cleansed from that iniquity. For just such an expression we have Num. 14.20, 23. And the Lord said, I have pardoned according to thy word: But as truly as I live, &c. Surely they shall not see the land which I sware unto their fathers.

Vers. 18. And it will be, seeing ye rebell to day against the Lord, that to morrow he will be wrath, &c.] That is, immediately or forthwith, for so this word to morrow is often taken, Matt. 6.30. Wherefore if God so clothe the grasse of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you. 1. Cor. 15.32. Let us eat and drink, for to morrow we shall die.

Vers. 19. Notwithstanding, if the land of your possession be unclean, then passe ye over into the land of the possession of the Lord, &c.] That is, if you think the land without Jordan unclean, because ye have not Gods Tabernacle and Altar with you, as we have, then passe over into the land of Canaan where the Lord dwells in his Tabernacle. Doubtlesse the countrey without Jordan was a part of the land of promise, onely the land within Jordan is peculiarly called, the land of the possession of the Lord, because the Lord dwelt there in his Sanctuary. Now though it would have been a great imparing to all their inheritances that were seated within Jordan, to have admitted these two tribes and a half without Jordan to come and have a share with them, especially at this time when as yet the Canaanites were amongst them, and held so great a part of their land from them: yet this they willingly of∣fered them, rather then they should fall off from the true worship of God: which shewed how singularly zealous they were, both for Gods glory, and their brethrens salvation.

But rebell not against the Lord, nor rebell against us.] They call their building of an altar a rebellion, not against the Lord onely, but against their brethren also within Jordan, because thereby they had (as they apprehended) separated them∣selves from having communion with them as the true Church of God, and by this their idolatrous practise had provoked the Lord, as much as in them lay, to destroy them all, or to cast them off from being his people.

Vers. 22. The Lord God of gods, the Lord God of gods, he knoweth, and Israel he shall know.] In these words, the tribes without Jordan, do first appeal to God, who knew with what intention they built that altar, as comforting themselves with this, that however it might be suspected, whether that which they should say were true or no, God who was the searcher of all hearts knew, that they had not done it with any such purpose, as their brethren suspected; and the vehemency they use in expressing this, The Lord God of gods, the Lord God of gods, he knoweth; implies how hatefull the very thought of that was to them, of which they were suspected;

and then in that next clause, and Israel he shall know, they professe that this in time to come should be clearly manifested to their brethren too; for those words, and Israel he shall know, are not meant thus, that they would now tell the Israelites for what cause they had built it, but the meaning is, that in time to come, by their constancy in the true worship of God, they would make the Israel of God know, how farre they were from building an altar, with any purpose to sacrifice thereon.

If it be in rebellion, or if in transgression against the Lord, (save us not this day)] These words, save us not this day, are an imprecation, wherein they desire that the Lord should not spare them, but punish them according to the hainousnesse of so foul a sinne, if they in setting up the altar intended any such thing as they were charged with.

Vers. 24. In time to come your children might speak unto our children, saying, What have you to do with the Lord God of Israel.] That is, in the generations to come, your children might happely deny to suffer our children to offer their sacrifi∣ces at Gods altar, alledging that they were none of the Church and people of God, none of Abrahams seed, that Jordan was the utmost bounds of the land of promise, and that therefore those without Jordan were no true Israelites, nor had any thing to do with the worship of God in his Tabernacle.

Vers. 31. This day we perceive that the Lord is among us, because ye have not committed this trespasse against the Lord.] This being the greatest and surest signe of Gods gratious presence amongst a people, when he preserves them from falling in∣to scandalous sinnes.

Now ye have delivered the children of Israel out of the hand of the Lord.] Not by diverting any punishment which the Lord was ready to inflict, but by avoiding that sinne which might have drawn some heavy judgement not onely upon them∣selves, but upon the whole body of the people, if they had fallen into it.

Vers. 34. For it shall be a witnesse between us, that the Lord is God.] This is the reason which the tribes without Jordan give, why they called the altar they had set up Ed, which signifieth a witnesse, to wit, because standing in the middest be∣twixt them within Jordan and them without, it should be a witnesse, that they with∣out Jordan meant to acknowledge and worship no other God then he whom their brethren worshipped, even the Lord Jehovah onely.

CHAP. XXIII.

Vers. 2. ANd Joshua called for all Israel, &c.] That is, the representative body of all Israel, to wit, as it is explained in the following words, the El∣ders of each tribe, together with their Magistrates and Judges and Officers.

Vers. 5. And the Lord your God, He shall expell them from before you, &c.] That is, though I die and leave the work which is begun unfinished, yet assure your selves, if you continue stedfast to the Lord, he who indeed hath done what hath been done, will perfect the work begun, and perform all that he hath promised; he shall expell the rest of the nations that are not yet expelled before you.

Vers. 7. That ye come not amongst these nations, these that remain among you, &c.] That is, that ye no wayes familiarly converse with them: and this is menti∣oned in the first place, because they that yield familiarly to converse with Idolatours,

will by degrees be also drawn to the evils mentioned in the following words, even to make marriages with them, to swear by their gods, and at last to bow down to them and worship them. As for making mention of the names of their gods, the next particular here forbidden; see the note Exod. 23.13.

Vers. 8. But cleave unto the Lord your God, as ye have done unto this day.] By cleaving to the Lord, is meant, that they should continue constant in yielding obedience to God, and in resting and relying upon him, yea, upon him alone as their God alsufficient. Nor need it seem strange unto us that he should say of a people that had been so prone to rebell against God, Cleave unto the Lord—as ye have done unto this day. For first, the Israelites, though they were ever and anon murmuring against God, and turning aside from the way of his commandments, yet they had never for the generallity cast off the worship of the true God, to go after the gods of the heathen: And secondly, this Joshua might speak with reference to the time of his government, as ye have done to this day, that is, since the time you en∣tred the land of Canaan, or since the time you came to be under my government; for indeed since that time we reade not of any notable rebellion of this people against God; it is said that the people served the Lord all the dayes of Joshua, Judg. 2.7.

Vers. 12. Else if you do in any wise go back and cleave unto the remnant of these nations, &c.] Here Joshua begins to tell them how severely God would pu∣nish them in case they did go back, that is, revolt from that good way of their obe∣dience to God, wherein they had hitherto gone, and cleave unto the remnant of those nations, that is, marry them and lie with them, for so this phrase of cleaving to those nations is explained in the following words, and shall make marriages with them, and go in unto them, and they to you. Yet I know that this word cleave may be meant generally of any joyning themselves to those nations either in leagues or otherwise.

Vers. 13. But they shall be snares and traps unto you, and scourges in your sides, and thornes in your eyes, &c.] To wit, because they will be continually by their al∣lurements drawing you to idolatry and other sinnes, and by their injuries vexing and disquieting you; yet some hold, that by being thorns in their eyes is meant, that they should by degrees so farre blind them, that they should not be able to discern the clear light of the truth. See Numb. 33.55.

Vers. 14. And behold, this day I am going the way of all the earth, &c.] That is, I see my death approcheth; now because I cannot hope long to continue amongst you to keep you constant in your covenant with God, therefore I thought good to give you warning, that after my departure ye depart not from the Lord, and to tell you beforehand what will become of you, if you transgresse the covenant of the Lord your God.

Vers. 15. So shall the Lord bring upon you all evill things, untill he have de∣stroyed you from off this good land, &c.] That is, as the Lord hath hitherto made good all that he hath promised you, so if you transgresse his covenant he will bring upon you all the evils threatned, even at last the causing of you to be carried cap∣tive out of this good land; and this last judgement of destroying them out of the land of Canaan he particularly insists upon, because it must needs affect them to heare of losing so goodly a land, when after so many years travels and difficulties they were now newly entred into it.

CHAP. XXIIII.

Vers. 1. ANd Joshua gathered all the tribes to Shechem, &c.] The assembly mentioned in the foregoing chapter, vers. 2. (concerning which, see the note there) and the exhortation which Joshua used then to the people, was when Joshua apprehended he had not long to live, chap. 23.14. And behold, this day I am going the way of all the earth; yet it seems that after that, fearing much what the people world do after his death, he resolved again to call another assembly of the re∣presentative body of the kingdome, that he might there again presse them to continue constant in their obedience to God after his death; and to that purpose might cause them to renew their covenant with God, which accordingly he did at Shechem, as it is here said. Many Expositours understand this of Shiloh, where indeed the taber∣nacle was seated, chap. 18.1. (which they say is here called Shechem because it stood in the field of Shechem) and that because it is said in this verse, that the assembly presented themselves before God, and because vers. 26. there is mention of the San∣ctuary, near which under an oke there was a stone erected as a witnesse of the cove∣nant which the people had made with God. But it is more probable, that this as∣sembly was in Shechem, and that the Tabernacle and Ark were removed hither up∣on this occasion: 1. Because Shechem was in the tribe of Ephraim, as well as Shi∣loh, and perhaps nearer unto Joshua his city, and so the more convenient for him to come thither. 2. Because we no where reade that Shiloh is called Shechem (which is the onely ground of the other opinion.) 3. Because it is evident that upon speciall extraordinary occasions they were wont sometimes to remove the Ark, 1. Sam. 4.4. So the people sent to Shiloh, that they might bring from thence the Ark of the cove∣nant of the Lord of hosts. But why should they not have met at Shiloh, that so there might be no need to remove the Ark? I answer, that Shechem was a city of great note, a city of refuge, chap. 21.21. a place famous for the abode of the Patri∣archs there: yea, and there God did at first enter into a covenant with Abraham, Gen. 12.6 7. and the people there had lately renewed their covenant with God, upon mount Gerizim and mount Ebal: in which regard Joshua might think it the fitter to bring the people now to renew it again in the same place. And then besides, there might be some other speciall occasion for some other businesse that was to be done at Shechem; as happely the buriall of Josephs bones there, whereof mention is made in the 32. verse of this chapter.

Vers. 2. Your fathers dwelt on the other side of the floud in old time, even Terah the father of Abraham, and the father of Nachor.] That is, Euphrates, which is by way of eminency usually in the Scripture called the river.

And they served other gods.] That is, their fathers, to wit, Terah, and Abram, and Nachor (of whom they were descended by the mothers side) for they are all mentioned in the foregoing words. Neither need it seem strange unto us that Abra∣ham should serve other Gods before his calling; for therein was Gods mercy the more magnified. And indeed if Abraham had continued incorrupt in an idolatrous family, the posterity of Abraham might have boasted in this, whereas the drift of Joshua in these words is quite contrary, even to set forth Gods goodnesse in rescuing him out of that way of danger, and chusing him to be the father of his peculiar people, when there was nothing in him to move the Lord to shew him such speciall favour.

Vers. 3. And I took your father Abraham from the other side of the floud, and led him throughout all the land of Canaan.] The mention which is here made of Gods leading Abraham through the severall parts of Canaan, is to intimate Gods goodnesse to him, that he did not onely preserve him being in a strange land in the midst of so many barbarous people; but also blesse and prosper him, and cause him to be so greatly esteemed amongst them.

And multiplied his seed, and gave him Isaac.] That is, gave him severall sonnes (to wit, Ishmael, and the sonnes of Keturah) and amongst the rest, Isaac; and there∣fore, I conceive, mention is made of his other children, to illustrate Gods singular favour to the Israelites, in passing by so many of Abrahams issue, and choosing their father to be the heir of promise.

Vers. 4. And I gave unto Isaac, Jacob and Esau; and I gave unto Esau mount Seir, &c.] Esau is here also mentioned, to intimate the free grace of God, in passing by Esau (though his posterity grew presently great, and inhabited mount Seir) and establishing his covenant with their father Jacob his younger brother.

Vers. 7. And your eyes have seen what I have done in Egypt.] Many might be now living as well as Joshua and Eleazar, that came out of Egypt; for onely those that were above twenty years old when they came out of Egypt, did the Lord threat∣en to destroy in the wildernesse, Num. 14.29. As for the next clause, and ye dwelt in the wildernesse a long season, it is added, to intimate Gods wonderfull providence, in feeding them and preserving them for so many years in their travels there.

Vers. 9. Then Balak the sonne of Zippor king of Moab, rose and warred a∣gainst Israel, &c.] That is, prepared to make warre against them, intending to have set upon them, if he could have gotten Balaam to curse them, Num. 22.11. Behold, there is a people come out of Egypt which covereth the face of the earth, Come now, curse me them; peradventure I shall be able to overcome them, and drive them out.

Vers. 11. And the men of Jericho fought with you, &c.] That is, made prepa∣ration to resist you, shutting up their city against you, and fortifying themselves, which is a kind of defensive warre; though indeed they never durst stir out of their gates to fight against the Israelites, nor had the heart once to lift a weapon in defence of themselves, when they saw their walls so miraculously to fall down before them.

Vers. 12. And I sent the hornet before you, which drave them out from before you, &c.] See the note upon Exod. 23.28.

Vers. 14. And put away the gods which your fathers served, &c.] So likewise vers. 23. he sayes, Put away the strange gods that are among you. Their zeal against their brethren for building that altar on the banks of Jordan, chap. 22.16. Thus saith the whole congregation of the Lord, What trespasse is this which ye have commit∣ted against the God of Israel, to turn this day from following the Lord, in that ye have builded you an altar, that ye might rebell this day against the Lord, and that which is said of them in this chapter, vers. 31. And Israel served the Lord all the dayes of Joshua, sh••ws plainly, that for the generall they were not yet corrupted, and that there was no idolatry publickly allowed. Besides, had Joshua known any particular families or persons that had worshipped idols, no doubt he would have punished them according to the Law: but it seems in his government he had found that many of them were still lingring after these superstitions of their fathers, and

therefore feared that though they durst not openly do it, there were some that secret∣ly were worshippers of idols, whence it is that he admonisheth them in this wise, to put away the strange gods from amongst them; and indeed, that in the wildernesse many secretly did worship idols is evident by that place, Amos 5.25, 26. which is cited by S. Stephen, Acts 7.42, 43. Then God turned and gave them up to worship the host of heaven, as it is written in the book of the Prophets, O ye house of Isra∣el, have ye offered to me any beasts and sacrifices, by the space of fourty years in the wildernesse? Yea, ye took up the Tabernacle of Moloch, and the starre of your God Remphan, figures which you made, to worship them.

Vers. 15. And if it seem evil unto you to serve the Lord, choose you this day whom ye will serve, &c.] Not that Joshua did now lay the reins upon their necks and give them liberty to change their Religion, and to serve strange gods if that way liked them best: Had they revolted from God doubtlesse he would have punished them severely: But he useth this kind of speech, first, as a powerfull perswasion to keep them constant to God, by implying that there is such a difference betwixt these two, the worshipping the Lord that had delivered them out of Egypt and done so many great things for them, and bowing to Idol-gods, that one would not think it possi∣ble that they should forsake the Lord to follow them, though it should be left to their choice: as if one should say, choose you whether you will go to heaven or to hell. So that this is much like that speech of Elijahs, 1. Kings 18.21. How long halt ye between two opinions? if the Lord be God, follow him; but if Baal, then follow him. Secondly, to sift them how they stood inwardly affected, and to imply that unlesse they served God willingly without any constraint, so that if it were left to their choice, they would take no other way, God would not regard their outward obedience. And thirdly, that having now of their own accord accepted the Lord to be their God, they might hereby be the more tyed to cleave constantly unto him.

But as for me and my house, we will serve the Lord.] This Joshua added, not so much to make known to them what he was resolved to do, to wit, that though they should all forsake the Lord, yet that should not one whit move him; but prin∣cipally, that his resolute determination herein, of whose wisdome and piety they had had so great experience might covertly, but yet sweetly and effectually, perswade them to keep constant in that way of religion wherein they found him so zealously and settledly resolved to continue.

Vers. 19. Ye cannot serve the Lord, for he is an holy God: He is a jealous God, &c.] This is spoken upon supposition, not onely of Gods holinesse and severe jea∣lousie against all those that are not faithfull in keeping covenant with him, but also of the perverse refractary disposition, and untamed stubbornesse of this rebellious people; as if he should have said, Consider well what you say, God will not be con∣tent with a profession of being his people, if ye take liberty to live as you list, as you have done; No, God is a holy God, &c. so that this is added not to discourage them, but rather by way of caution, to awake them out of their security, and to let them know that they must be more carefull of walking uprightly with God, if they meant to serve him; as if when a company of souldiers that had not so well behaved themselves in former times, should untertake some speciall service, and the Generall should answer (not to beat them off from it, but rather to enflame them and make

them go through it with the more courage and care) why should you think of undertaking such a piece of service? you cannot do it; implying onely thus much, that they must be more valiant and constant then they had been, if they would med∣dle with it.

Vers. 23. Now therefore put away, said he, the strange Gods which are among you, &c.] See the note above, verse 13.

Vers. 25. So Joshua made a covenant with the people that day, and set them a statute and an ordinance in Shechem.] That is, as Gods servant and minister he caused the people to renew their covenant with God (and doubtlesse it was done in a solemn manner, being accompanied with sacrifices and other usuall rites of that sa∣cred service) and so he set them a statute and an ordinance in Shechem, that is, he established it as a thing fully settled and ratified for future times, that they should constantly continue in the service of the Lord God alone, as became his peculiar people, and to that end did fully make known and confirm all the conditions of the covenant which they had made with God. To which purpose happely the whole law of God was at this time distinctly read amongst them; which some conceive is one of the principall things intended in this last clause.

Vers. 26. And Joshua wrote these words in the book of the law of God.] That is, these promises of the people and the whole carriage of this businesse when they did with such solemnity renew their covenant with God, that knowing there was such a record kept of this businesse even in Gods Tabernacle, they might be care∣full to keep their covenant. But yet withall, hereby may be meant that this book of Joshua was now added to the book of Moses law which was laid up long since be∣fore the ark, Deut. 31.26. (saving onely those passages which are apparently since inserted;) for no doubt that which Joshua wrote was written for all future times; Now we have in the Church no other records, of it but this book of Joshua.

And took a great stone and set it up there under an oke that was by the San∣ctuary of the Lord.] This stone was also set up as a memoriall of this covenant now thus solemnly renewed between God and the people. The place where it was set, to wit, under an oke that was by the Sanctuary is thus precisely expressed for the better evidencing of the certain truth of that which is here related. Some indeed suppose that this was the very oke under which Jacob had many years since buried all the Idolatrous trash which he found amongst those of his family, Gen. 35.4. And they gave unto Jacob all the strange gods that were in their hand, and all the ear-rings which were in their ears, and Jacob hid them under the oke which was by Shechem; and that Joshua for that cause did purposely set up this stone under that oke. But though it be certain and well known that okes will continue many hundred years, yet that this was that oke we cannot certainly determine. As for the Sanctuary of the Lord here mentioned, some conceive it is the place onely where all this was done, that is so called, and that because of the ark that was there; but I think it is farre more probable, that the Tabernacle was brought thither together with the ark, and that this it is which is here called the Sanctuary of the Lord. However certain it is, that in future times this place where this stone was set up by Joshua was from hence called the plain of the pillar, or the oke of the pillar, Judges 9.6.

Vers. 27. Behold this stone shall be a witnesse unto us; for it hath heard all the words of the Lord which he spake unto us.] This is a figurative speech, and im∣plies thus much, that it should as truly witnesse against them if they should falsifie their promise, as if it had heard the words that were spoken; an expression this is therefore much like that, Jer. 2.12. Be ye astonished O ye heavens at this, and be horribly afraid, be ye very desolate, saith the Lord.

Vers. 29. Joshua the sonne of Nun the servant of the Lord dyed, being an hun∣dred and ten years old.] It is manifest there were but foure hundred and eighty years betwixt the building of the Temple and the Israelites coming out of Egypt, 1. Kings 6.1. And it came to passe in the foure hundred and fourescore years, af∣ter the children of Israel were come out of the land of Egypt, in the fourth yeare of Solomons reigne over Israel, in the moneth Zif, which is the second moneth, that he began to build the house of the Lord, of which yielding fourty years to their travels in the wildernesse, and then to Othniels government fourty years, Judges 3.11. to Ehuds eighty years, verse 30. to Shamgars some few moneths, vers. 31. to Deborah and Barak fourty, Judges 5.31. to Gideon fourty, Judges 8.28. to Abimelech three, Judges 9.22. to Tolah three and twenty, Judges 10.2. and to Jair two and twenty years, verse 3. to Jephthe six, Judges 12.7. and Ibzan seven, verse 9. and Elon ten, verse 11. and Abdon eight, verse 14. to Samson twenty, Judges 15.20. to Elie fourty, 1. Sam. 4.18. to Samuel and Saul fourty years, Acts 13.21. to David fourty, 1. Kings 2.11. and then foure to Solomon ere he began the temple, all together, make foure hundred sixty and three, and then the most left for Joshua will be seventeen, though there should be no interregnum be∣tween the Judges.

Vers. 32. And the bones of Joseph, which the children of Israel brought up out of Egypt, buried they in Shechem, &c.] Joseph had commanded the Israelites to carry his bones with them out of Egypt, Gen. 50.25. which accordingly they did, Exod. 13.19. Here now we are told where they buried his bones, to wit, in She∣chem, in a parcell of ground which Jacob bought of the sonnes of Hamor, the father of Shechem for an hundred pieces of silver. Which was doubtlesse the parcell of a field, mentioned Gen. 33.19. which Jacob bought of Hamor the father of Shechem, and which when he lay upon his deathbed he gave to Joseph as a speciall legacy, Gen, 48.22. and this might well be the reason why they buried Josephs bones here, whereas it is evident that his forefathers and their wives too were buried in the cave of Machpelah, Gen. 49.29, 30, 31. I am, saith Jacob, to be gathered unto my people; Bury me with my fathers in the cave, that is in the field of Ephron the Hit∣tite, In the cave that is in the field of Machpelah, which is before Mamre, in the land of Canaan which Abraham bought with the field of Ephron the Hittite for a possession of a burying place. There they buried Abraham and Sarah his wife, there they buried Isaac and Rebekah his wife, and there I buried Leah, to wit, be∣cause it was the inheritance peculiarly bequeathed him by his father. Indeed by the words of Stephen, Acts 7.15, 16. it might seem that all the Patriarchs, the sonnes of Jacob (and so Josephs bones amongst the rest) were buried not in the field which Jacob bought, Gen. 33.19. but in the burying-place which Abraham bought of Ephron in Machpelah, Gen. 23.17, 18. For though Stephen saith, they were buri∣ed

in a field, bought of the sonnes of Emor the father of Sichem, yet withall he saith expressely, that they were buried in a Sepulchre purchased by Abraham, Acts 7.15, 16. So Jacob went down into Egypt and died, he and our fathers, and were carried over into Sichem, and laid in the sepulchre which Abraham bought for a summe of mo∣ney. Now we reade of no burying place which Abraham bought, but that of the cave of Machpelah, which he bought of Ephron the Hittite. Gen. 23.16.17. &c. where∣in it is evident, Gen. 49.29, 30, 31. that Abraham and Sarah, and Isaac and Rebekah, and Jacob & Leah were buried: but to this I answer, that many of our best Expositours are of opinion that this place in the Acts of the Apostles is corrupted by the careles∣nesse, or rather the mistake of those that transcribed the copies; yet because it is dangerous to allow that the Greek copies of the new Testament are generally falsifi∣ed in any one passage, I think it is better answered, that though Stephen said, that the fathers were laid in the sepulchre of Abraham, bought for a summe of money of Emor the father of Sichem, yet he meant onely thereby, that they were laid in the Sepulchre, which the posterity or the sonne of Abraham bought of the sonnes of E∣mor, and that was Jacob, because that which the sonne doth the father may be said to do in him; and if so, then it seems that the bones of the other Patriarchs, the sonnes of Jacob, were buried here together with Josephs. At what time they buried Josephs bones here, it is not expressed, yet by the last clause of this verse where it is said of this parcell of ground, and it became the inheritance of the children of Jo∣seph, it appears that it was done after they had rest in the land, and had divided the whole countrey of Canaan amongst the tribes; and so this part of Canaan where this parcell of land lay, falling then by lot to the sonnes of Joseph (to whom Jacob at his death had bequeathed it) here they buried the bones of their father.

Vers. 33. And they buried him in a hill that pertained to Phinehas his sonne, which was given him in mount Ephraim.] Because the cities that fell to the priests by lot were taken out of the tribe of Judah, and out of the tribe of Simeon, and out of the tribe of Benjamin, chap. 21.4. and thence it might seem strange that Eleazar or Phinehas his sonne should have any inheritance in mount Ephraim, wherein for that cause Eleazar the high priest should be buried, since mount Ephraim belonged to the sonnes of Joseph, therefore in the last clause of this book it is expressely said, that it belonged to Phinehas by warrant of a speciall and extraordinary gift, and not by the designement of the lot which was drawn forth for the priests, it was given him in mount Ephraim. Whether this hill was given to Eleazar or Phinehas, it is not fully and clearly expressed, the words seem rather to imply, that it was given to Phinehas, they buried him in a hill which pertained to Phinehas his sonne, which was given him in mount Ephraim; but yet it may be that the place where Eleazar was buried, is here said to be the hill of Phinehas, or a hill that pertained to Phine∣has, not because it did not first pertain to Eleazar, but with relation to future times, whence it seems it was usually called the hill of Phinehas; and the reason that Ex∣positours give, why this place in mount Ephraim was by extraordinary gift confer∣red upon the high priest, whereas the priests had their dwellings by lot in the other tribes above mentioned are these: first, that he might be near hand to Joshua who dwelt in mount Ephraim, to the end that by him he might enquire of the Lord upon any speciall service. Secondly, that he might be the nearer to the Tabernacle, which at this time was in Shiloh a city in Ephraim.

ANNOTATIONS Upon the book of JUDGES.

CHAP. I.

NOw after the death of Joshua, &c.] In this book the history of the Commonwealth of Israel is continued from the death of Joshua to the dayes of Eli, all which time, at least the most of which time, they lived under the command and government of certain Judges whom God successively raised up to rule over them, as his deputies and vicegerents; and therefore is this book called the book of Judges: for though Eli and Sa∣muel may well be numbred amongst the Judges of Israel, be∣cause they commanded in chief after the same way of government as these did, whose history is recorded in this book; yet because the change of the government from that of Judges to that of Kings, happened in the daies of Samuel, and the story of Sa∣muel must needs be begun from the dayes of Eli; therefore the acts of their times are not recorded here, but are reserved to another book. Who wrote this book is no where expressed; it sufficeth us to know that it hath alwaies been kept in the Church amongst those Oracles of God, whose penmen were guided by the infallible inspirati∣on of his Spirit, and indeed one passage of this book, to wit, that concerning Sampson, chap. 13.7. the child shall be a Nazarite to God, is, by the judgement of many learned Expositours, principally intended by the Evangelist S. Matthew, where he under∣takes to alledge a testimony out of the writings of Gods Prophets, Matt. 2.23. And he came and dwelt in a citie called Nazareth, that it might be fulfilled which was spoken by the Prophet, He shall be called a Nazarene.

The children of Israel asked the Lord, saying, Who shall go up for us against the Canaanites first to fight with them?] In the last years of Joshua his government the Israelites had lived in peace, Josh. 21.44. And the Lord gave them rest round about, according to all that he sware unto their fathers, and there stood not a man of all their enemies before them: the Lord delivered all their enemies into their hand, the Canaanites not daring to provoke them, and the Israelites not yet attempt∣ing any further upon the Canaanites, partly because the land they had already van∣quished was as much as they could well people; partly, perhaps out of an over-eager desire to, and love of the rest they now enjoyed: and indeed they knew it was a∣greeable to the will of God, that they should not drive out all the inhabitants at once, but by degrees, Deut. 7.22. And the Lord thy God will put out these nations from before thee by little and little; Thou maist not consume them at once, lest the beasts of the field encrease upon thee. But now Joshua being dead, who a little before his death had encouraged them to go forward in expelling the Canaanites, though they had no man chosen of God, to command over them in chief, as Moses and Joshua did; yet finding that indeed it was now fit they should proceed on in the warre, they assembled themselves together (as it seems at Shiloh) and there resolved to renew their battels against the inhabitants of the land; onely, because the successe of their

first attempts would be a matter of great consequence, either for the encouragement or disheartning the people, therefore they would first enquire of the Lord, which ac∣cordingly they did: they asked the Lord, as it is here said, to wit, by Phinehas the high priest (or Eleazar if he were yet living, which is doubtfull, because he died im∣mediatly after the death of Joshua, Josh. 24.33.) before the propitiatory or mercy-seat, who shall go up for us against the Canaanites first to fight against them? that is, which of our tribes shall first begin and set upon the inhabitants that still abide in their lot? for this is doubtlesse the meaning of this question they asked.

Vers. 2. And the Lord said, Judah shall go up, &c.] That is, the tribe of Judah; because that was the most populous and the strongest of the tribes, and had their portion in the chief of the land, which it was therefore fit should be first cleared of the enemie, therefore they were appointed first to begin the warre: and besides, thus was that still accomplished which Jacob prophecied concerning the preheminence this tribe should have above the rest, Gen. 49.8. Judah thou art he whom thy bre∣thren shall praise: thy hand shall be in the neck of thine enemies, thy fathers chil∣dren shall bow down before thee.

Vers. 3. And Judah said unto Simeon his brother, Come up with me, &c.] The Simeonites were brethren to those of Judah both by father and mother; but besides, their cohabitation was another tie betwixt them, in regard whereof they lived in the same lot, as brethren in one and the same house, and in this respect chiefly, is Sime∣on called Judahs brother.

Vers. 4. And Judah went up, and the Lord delivered the Canaanites, &c.] That is, one particular people of this countrey so called.

And they slew of them in Bezek ten thousand men.] That is, in and about Be∣zek, to wit, in taking the town, or after they had taken it, when the king fled thence to save his life, as is more particularly after related.

Vers. 6. But Adoni-Bezek fled, and they pursued after him and caught him, and cut off his thumbs and his great toes.] And thus as he had done to many other kings, as himself confesseth in the following verse, to wit, either out of a kind of barbarous sporting crueltie, or else to render them thereby unfit for warre ever after, that by the al-ruling providence of God is now done to him by the Israelites that had now taken him prisoner. Indeed we reade not that Gods people were wont to inflict any such strange kind of punishment upon those that were vanquished by them, nor doth it stand with piety thus to torture and afflict those that are taken in warre, with such studied and uncoucht wayes of punishment; and besides, the Israe∣lites had an expresse command not to spare the lives of any of these nations, but pre∣sently to cut them off; and therefore as it is likely that some speciall reason moved the Israelites to inflict this unusuall punishment upon him, so I conceive it most pro∣bable, that either when they took the city they found some of these poore captive kings that had been thus inhumanely used by him, a spectacle that might well stirre their spirits against him; or at least that they might receive information from others herein, and so might be moved thereby to deal with him as he had dealt with others, as judging it consonant to that Law of retaliation which God established amongst his people, Eye for eye, tooth for tooth, hand for hand, foot for foot, Exod. 21.24. Some Expositours indeed conceive that the Israelites knew not of this parti∣cular

cruelty that he had used to others, till himself acknowledged the just hand of God upon him herein, verse 7. Threescore and ten kings having their thumbs and their great toes cut off, gathered their meat under my table; and so they ascribe this which the Israelites did wholly to the secret providence of God, who moved them thus to return his cruelty upon himself, they not knowing why they did it. But no such thing can be necessarily inferred from his acknowledgement of that which he had done to the kings that he had conquered; for either to confesse how many kings he had used so, or out of remorse of conscience being as it were constrained to con∣fesse that it was the just vengeance of God upon him, he might well say what he did, though he knew the Israelites had purposely done thus to him because he had for∣merly done so to others.

Vers. 7. Threescore and ten kings, having their thumbs and great toes cut off, gathered their meat under my table, &c.] This need not seem strange to us if we consider, first, what petty kings there were in those times; and secondly, that this may be understood of so many kings who at severall times had been thus used, not that there were seventy all at one time thus waiting upon him: though even that is not so incredible, considering that in those dayes every city almost had a se∣verall king. And as for their gathering or gleaning their meat under his table, the meaning is not that they lay like dogs under the table, but that they were kept as slaves in such a manner, that for hunger they were glad to gather up the crumbs and scraps that fell under the kings table, as having nothing allowed them to eat but that; and happely the king to please himself with this cruell spectacle, did some∣times cause them to be fetched in, when he was in his cups feasting himself, that he might see them in this piteous plight whereunto he had brought them, and insult o∣ver them.

And they brought him to Jerusalem and there he died.] To Jerusalem I con∣ceive they brought him as a spectacle worthy to be beheld, that men might learn by him, how just God is in punishing men according to the nature of their wicked∣nesse; and therefore it is most likely also that he dyed there presently of the wounds he had received in the warre, in that severe punishment that was inflicted on him: or else, that he was kept there upon this extraordinary occasion, purposely that men might see in him how God abhorres such cruelty as his was, he being otherwise one of those accursed nations that might not be spared.

Vers. 8. Now the children of Judah had fought against Jerusalem, and had ta∣ken it, &c.] That is, before Joshuas death: for this is added, to shew the reason why they carryed him to Jerusalem, to wit, because Jerusalem, that is, that part of Jeru∣salem that was in Judahs lot, was now in their possession, though not the fort. So that most Expositours hold, that both this and the following verses unto verse 17. are a repetition of the memorable acts done by the tribe of Judah whilest Joshua was now living: Indeed before the land was divided, all Israel fought as in one army against the Canaanites; but after the tribes were seated in their severall porti∣ons, each tribe made warre against the inhabitants in their severall lots; and thus the men of Judah are here said to have done these things here related; for it is not necessary to hold that Jerusalem was taken when the king thereof was slain, Josh. 10.23. See the note, Josh. 15.63.

Vers. 9. And afterwards the children of Judah went down to fight against the Canaanites that dwelt in the mountain, &c.] That is, from Jerusalem, which stood in a mountainous countrey, Psalme 125.2. As the mountains are round about Je∣rusalem, so the Lord is round about his people.

Vers. 10. And Judah went against the Canaanites that dwelt in Hebron, &c.] That is, against the Canaanites that dwelt in the mountains about Hebron, which they did in the dayes of Joshua, and under the conduct of Caleb, who then com∣manded in chief. It is evident that Hebron was taken by Joshua, concerning which see the note, Joshua 10.37. and that afterwards Caleb drove out the giants that had possessed themselves of the strong holds in and about Hebron, Ioshua 15.13, 14. Concerning which see the note, Ioshua 11.21. But because the Authour of this hi∣story was here to relate the memorable exploits that were done by the men of Iu∣dah, therefore together with those noble acts which they did after the death of Io∣shua, he repeats also those that were done by them whilest Ioshua was yet living, under the command of Caleb, both against Hebron, and against Debir in the fol∣lowing verses, so to set forth the glory of this tribe the more fully.

Vers. 11. And from thence he went against the inhabitants of Debir, &c.] See the notes that concern these following verses, Ioshua 15.15, 16, &c.

Vers. 16. And the children of the Kenite, Moses father in Law, went up out of the city of palm-trees, &c.] That is, out of Jericho, Deut. 34.3. the plain of the valley of Jericho, the city of palm-trees. Concerning these Kenites, see the note up∣on Numb. 10.31. in tents they alwayes dwelt, chap. 4.17. Howbeit Sisera fled away on his feet, to the tent of Jael the wife of Heber the Kenite: it seems there∣fore that being appointed to have their lot with Judah, having formerly dwelt in their tents in the countrey about Jericho (for Jericho it self was many years ago destroyed, Josh. 6.24.) after Judahs portion was cleared, they removed with them to the wildernesse of Judah, there to dwell with the men of Judah, as Moses had promised to Hobab the Kenite, Num. 10.32. And it shall be if thou go with us, yea, it shall be, that what goodnesse the Lord shall do unto us, the same will we do unto thee.

Vers. 17. And Judah went with Simeon his brother.] To wit, to help Simeon in the clearing his lot, as before Simeon had helped Judah, vers. 3.

And they slew the Canaanites that inhabited Zephah, and utterly destroyed it (and the name of the citie was called Hormah)] That is, utter destruction; they were not wont thus utterly to destroy all the cities they took; it is therefore pro∣bable, that they did thus destroy this place because of the vow which the Israelites had made long since, when Arad the king of the Canaanites made warre against them; see the note Numb. 21.3. and the mention of Arad in the foregoing verse, makes this opinion the more probable.

Vers. 18. Also Judah took Gaza with the coast thereof, &c.] Yet it seems soon after the Philistines recovered these cities with the coasts thereof, and drave out the Israelites, ere they could well settle themselves therein, to wit, because they began presently to provoke the Lord with their sinnes. For it is evident that these cities were not long after this inhabited by the Philistines, chap. 3.1, 2, 3. Now these are ••he nations which the Lord left to prove Israel by them, &c. Namely, five Lords of

the Philistines, &c. and so again, 1. Sam. 6.17. Now these are the golden Eme∣rods which the Philistines returned for a trespasse-offering unto the Lord: For Ashdod one, for Gaza one, for Askelon one, for Gath one, for Ekron one. As for Ekron one of the cities here mentioned, it was in Dans lot, Josh. 19.43. therefore it seems that the tribe of Judah joyned with those of Dan as well as with those of Sime∣on for the clearing of their coasts; the rather, because they could not hold those ci∣ties they had gotten from the Philistines, if they had let them alone in this neigh∣bouring citie.

Vers. 19. And the Lord was with Judah, and he drave out the inhabitants of the mountain.] This clause, and the Lord was with Judah, is added to shew of what difficulty their attempts were if the Lord had not been with them; and withall, to condemne their cowardise, that durst not proceed in their conquests against the inhabitants of the valleys, having had such incouraging experience of Gods assistance.

But could not drive out the inhabitants of the valley, because they had chariots of iron.] Their own fears disabling them, and God for their sinnes withdrawing himself from them. Concerning these chariots of iron, see the note Josh. 17.16.

Vers. 21. And the children of Benjamin did not drive out the Jebusites that inhabited Jerusalem, &c.] See Josh. 15.63.

Vers. 26. And the man went into the land of the Hittites, and built a city.] Whence it seems probable that the Israelites did not onely spare his life and the life of his family, but also gave him a rich reward, to wit, for shewing them the way in∣to Bethel, as is before said.

Vers. 27. Neither did Manasseh drive out the inhabitants of Bethshean, &c.] See the note Josh. 17.12. Thus in the dayes after the death of Joshua, when it seems they had no one set over them in chief, but were onely governed by the joynt-au∣thority of the Elders in each tribe, they began to be remisse in endeavouring to drive out the remainder of the Canaanites that dwelt in the land, but were content to make peace with them; and this was the first step of their defection from God, which did by degrees lead them into grosser sinnes, and greatly provoked the Lord to displea∣sure against them.

Vers. 35. Yet the hand of the house of Joseph prevailed, so that they became tributaries.] That is, though the Danites were sorely for a time oppressed by the Amorites as is expressed before, vers. 34. And the Amorites forced the children of Dan into the mountain: for they would not suffer them to come down to the valley; yet afterward with the help of the sonnes of Joseph, who bordered upon Dans por∣tion, and came up to aid them, they prevailed against them, so that they became tri∣butaries.

Vers. And the coast of the Amorites was from the going up to Akrabbim, from the rock and upward.] This is added, to shew how the Israelites through their own sloth suffered themselves to be hemmed in with these accursed enemies.

CHAP. II.

Vers. 1. ANd an Angel of the Lord came up from Gilgal to Bochim.] It is very hard to determine whether this were an Angel indeed, or some

man, either priest or prophet, that by speciall commission was sent at this time from God unto the people to reprove them for their sinnes. The word in the originall may well be translated either angell or messenger, as it is in the margin of our bi∣bles, and the reasons are very considerable, which have moved many to think that it was some man of God that was sent to them, to wit first, because it is said that he came up from Gilgal, not that he came down from heaven, and so appeared to them: and secondly, because he spake in a generall assembly, as is evident, vers. 4. where it is said, that he spake unto all the children of Israel, whereas the appariti∣ons of Angels have been usually onely to some particular men in private. But yet the most of Expositours conceive, that it was a true Angel, and that having assumed for this present service the body of man, the Scripture therefore speaks of him as a man, that he came up from Gilgal to Bochim, and this they hold, 1. Because he speaks after the manner of Angels, not thus saith the Lord, as the prophets were wont to speak, but as in the person of God, I made you to go up out of Egypt: and 2. Because the Authour of this book elsewhere speaks differently of the prophet and the Angel, as chap. 6.8. The Lord sent a prophet unto the children of Israel, which said unto them, Thus saith the Lord God of Israel, I brought you up from Egypt, and brought you forth out of the house of bondage. But then vers. 12. And the Angel of the Lord appeared unto him, that is, to Gideon, and said unto him, The Lord is with thee, thou mighty man of valour. Yea, some hold that it was the sonne of God, the Angel of the covenant, who was wont thus to appear to the fathers, and that because he ascribes here to himself that which was the work of God, as the bringing this people out of Egypt, and the making of a covenant with them. How∣ever, most probable it is, that this was done in the dayes of the Elders that outlived Joshua, and that before they began to worship the Gods of the nations they dwelt amongst; for else doubtlesse this Angel or messenger of the Lord would have repro∣ved them for their idolatry, as well as for making a league of peace with the land. It seems therefore that finding themselves sorely annoyed by the Canaa∣nites in severall parts of the land, there was an assembly of the people called of all the tribes, that they might consult what was fit to be done, and so thereupon the Lord sent his Angel to them with a message; and very likely it is, that it was some place about Shiloh, where the people were now met together, which upon occasion of the peoples weeping here was called Bochim, that is, weepers. For first, thither the tribes used to assemble themselves, especially at their three solemn feasts, (and some generall assembly of the people there was at this time, as is before noted:) and second∣ly, the people did offer sacrifices there, vers. 5. and that they might onely do where the altar and tabernacle was.

Vers. 2. But ye have not obeyed my voice; why have ye done this?] That is, consider how great and inexcusable your sinne is: for these words why have ye done this are as much in effect as if he had said, that they had not the least colour for that they had done, and that if they were challenged to give a reason why they had done it, they could have nothing to say for themselves.

Vers. 3. But they shall be as thorns in your sides.] See the note Numb. 31.55.

Vers. 5. And they called the name of that place Bochim: and they sacrificed there unto the Lord.] Though by divine dispensation, or at least Gods conniving at it,

the faithfull servants of God did sometimes sacrifice in other places then the Ta∣bernacle (for so did Samuel at Mizpeh, 1. Sam. 7.6. and Gideon in Ophrah, Judg. 6.24.) yet there is no necessity that can force us to say it was so here. For this Bochim might be in Shiloh, or near about it, where the Tabernacle was, as is noted above, vers. 1.

Vers. 6. And when Joshua had let the people go, the children of Israel went, &c.] In the following part of this chapter is laid down in generall the summe of the whole book, to wit, Israels idolatrie, and Gods dealing with them both in pu∣nishing them, and delivering them again. But the death of Joshua and the Elders which had seen the works of the Lord made way to this defection of Israel; and therefore the story first begins with that, and tells us how Joshua dismissed them from the camp where they had as yet continued together, and sent them every tribe to their own portion, which by lot in the late division of the land, God had given them.

Vers. 9. And they buried him in the border of his inheritance in Timnath-heres.] Josh. 24.30. it is called Timnath-serah.

Vers. 10. And there arose another generation after them, which knew not the Lord, nor yet the works which he had done for Israel.] We need not inquire whether there were none now alive that knew the works of the Lord; for there might be some that did, (as doubtlesse there were some likewise that did not fall away with the rest to the worship of idols) and yet it might be said, that there arose another ge∣neration that knew not the Lord, &c. namely, because the greatest number was of that generation that had not seen the works of the Lord, to wit, those works which he did in Egypt, yea, many of them, not those works which he did at their entrance into Canaan, the dividing of Jordan, &c. and these they were that knew not the Lord, that is, effectually, as the other generation had done, who by the sight of Gods wondrous works were brought truly to fear the Lord.

Vers. 11. And the children of Israel did evill in the sight of the Lord, and ser∣ved Baalim.] That is, the severall gods of the nations; whom they called Baalim. For Baal signifieth a Lord, (hence were those names so frequent amongst the great men of Carthage, of Hannibal, and Asdrubal, and many others) whereupon they called God by way of excellency Baal, that is, the Lord, and when they came by degrees to fall to idolatry, every man of renown that after his death was worshiped as a god, was called Baal, and by some of those eastern nations Bell, Esa. 46.1. Bell boweth down, Nebo stoopeth; yea, and the severall planets, which by the Chaldean Astrologers were said to rule in their severall houses in heaven, were called Baalim, that is, Lords or rulers: and so all the severall gods of the Chaldeans, Syrians, and Canaanites, yea, and severall idols and images of these gods were called Baalim.

Vers. 13. And they forsook the Lord, and served Baalim and Ashtaroth.] The goddesse of the Sidonians, 1. Kings 11.5. And Solomon went after Ashtaroth the goddesse of the Sidonians, 2. Kings 23.13. And the high places that were before Jerusalem, which were on the right hand of the mount of corruption, which Solomon the king of Israel had builded for Ashtaroth, the abomination of the Sidonians, and of the Philistines, 1. Sam. 31.10. And they put his armour in the house of Ashtaroth: yet it seems as Baalim was the common name of all their

gods, so was Ashtaroth the common name of all their goddesses.

Vers. 10. And he delivered them into the hand of the spoilers, that spoiled them, & he sold them into the hand of their enemies round about, &c.] That is, not onely suf∣fered the enemies to enter upon the land & carry away their goods, (whereby as with a gentler rod he did at first chastise them) but at last he gave their persons also into the hands of those that made warre with them to be their bondslaves; as a man should sell his child to be a servant or slave, so did the Lord passe away the right which he had in them, and put them under the power of the enemie, who also sold them away here and there when they pleased, Psal. 44.12. Thou sellest thy people for nought, and dost not increase thy wealth by their price.

Vers. 16. Neverthelesse God raised up judges that delivered them, &c.] That is, God stirred up men to undertake the avenging of them upon their enemies, and to govern them according to the Laws of God, and advanced them above others with the gifts of his Spirit that they might be fit for those great imployments.

Vers. 17. And yet they would not hearken unto their Judges, but they went a whoring after other gods, &c.] That is, for a while they hearkned unto them, but not constantly; within a while after they returned unto their evil wayes, as it is more fully expressed, vers. 18, 19. As for this phrase of going a whoring after other gods, it is used frequently in the Scripture, to imply mens unlawfull and base joyn∣ing of their souls to idols, that were formerly entred into a covenant with God, and therefore should have kept themselves solely to him, as a wife to her husband; and the rather doubtlesse, is the blind, mad, and unreasonable zeal of idolaters compared to the violent and incorrigible lusts of whoremongers, because, as they that are once inflamed with those lusts are as men bewitched, no counsell or perswasion doth any good upon them, they care not what they spend, what pains they take, into what inconveniences they cast themselves, so they may satisfie their lusts; so it is with idolaters, so bewitched they are, that there is no disswading them, no charge, toil, or danger, can make them give over this abominable sinne.

Vers. 18. For it repented the Lord because of their groanings, &c.] See the note, Gen. 6.6.

Vers. 19. And they returned and corrupted themselves more then their fathers.] Before it was said, vers. 19. that they returned quickly out of the way which their fathers walked in, which was meant of that generation which was immediately af∣ter those that in the dayes of Joshua and the godly Elders after him, continued con∣stant in the true Religion; but this is now spoken of the children of those that in the following generation did apostatize from the true worship of God; these their chil∣dren, though for a time during the life of their Judges they made a show of repen∣tance, and forsaking their idolatry, yet when their Judges were dead, they soon re∣turned again to the wicked wayes of their idolatrous fathers, yea and did worse then they; indeed as relapses in regard of sicknesse bring men usually into a more dangerous condition then they were in before, so it is with relapses to idolatrie; a Church and people that have been reformed, and fall back to idolatry, are usually farre worse, and more grossely superstitious then they were before.

Vers. 22. That through them I may prove Israel, whether they will keep the way of the Lord, &c.] These words may be understood two severall wayes: for first,

they may have reference to that clause in the latter end of the foregoing verse (where there is mention made of Joshua his leaving the Canaanites unexpelled) the nations which Joshua left when he died; and then the meaning must be, that the nations were not wholly driven out in Joshua's time, but were left for the tryall of Israel, to wit, to see whether they would be drawn away by their idolatries or no: And se∣condly, they may have reference to all that which is said in the two foregoing verses, Because this people have transgressed my covenant, &c. I also will not henceforth drive out any from before them, of the nations which Joshua left when he died. That through them I may prove Israel whether they will keep the way of the Lord, &c. and then the meaning must be, that God for the sinne of the Israelites resolved not to cast out any more of the Canaanites that remained in the land, that they might continually oppresse and vex the Israelites, and so thereby he might prove them, namely, whether by these afflictions they would be brought to repent and turn to the Lord, and so again to walk in his wayes. And indeed both these may be well here comprehended.

CHAP. III.

Vers. 2. ONely that the generation of the children of Israel might know to teach them warre, &c.] Two reasons were given in the latter end of the foregoing chapter, why the Lord did not wholly cast out the Canaanites out of the land in the dayes of Joshua, and here now a third is added. Some conceive in∣deed the meaning of this clause to be this, that by leaving the Canaanites amongst them, God would now let this wicked generation know to their cost what warre is; their fathers, by the extraordinary help which the Lord afforded them, did soon vanquish their enemies, and knew not the misery that warre usually brings with it, but this their degenerate posterity, being now forsaken of God, should know to their sorrow what warre is. But according to our translation, I conceive the mean∣ing of the words to be rather this, that God left these inhabitants of the land unex∣pelled, that the future generations might hereby be made carefull to train up their people in martiall discipline, that so they might be the better able to perform what God had enjoyned them, in not suffering any of the Canaanites to remain in the the land. And this it is, I conceive, that in these words the holy Ghost doth chiefly aim at, not so much their teaching the people the skill of the warre, as their intenti∣on therein, to wit, that they might obey the Lords command in driving out the re∣mainder of this people.

Vers. 3. Namely, five Lords of the Philistines, &c.] Here the nations are reckoned that were not cast out of Canaan; and the first mentioned are the five Lords of the Philistines, to wit, the Lords of Ashdod, Gaza, Askelon, Gath, and Ekron; indeed three of these cities were at first taken by the men of Judah after the death of Joshua, to wit, Gaza, Askelon, and Ekron; but it seems the Philistines soon recovered them again. See chap. 1.18.

Vers. 5. And the children of Israel dwelt amongst the Canaanites, &c.] from the eleventh verse of the foregoing chapter unto this place, we have had a summary description of the state of Israel in the dayes of the Judges; and here now the Authour of this story enters upon the particular story of Othniel, the first of the Judges, tel∣ling

us in the first place what their sinnes were that brought them into that bondage, out of which Othniel delivered them.

Vers. 7. And served Baalim and the groves.] That is, the idols which they set up and worshipped in the groves.

Vers. 8. And he sold them into the hand of Cushan-rishathaim king of Mesopo∣tamia.] See the note chap. 2.14.

And the children of Israel served Cushan-rishathaim eight years.] It seems to me evident, that for some years after the death of Joshua the people continued con∣stant in the worship of the true God, chap. 2.7. And the people served the Lord all the dayes of Joshua, and all the dayes of the Elders that out-lived Joshua, &c. and doubtlesse some few years it was after they fell to idolatry ere God sold them into the hand of this king of Mesopotamia; and therefore how long after the death of Joshua these eight years began, of Israels bondage under the king of Mesopotamia, we cannot say.

Vers. 9. And when the children of Israel cryed unto the Lord, the Lord raised up a deliverer, &c.] The word in the Hebrew signifieth a saviour, but thereby is meant, one that delivered them from the bondage they were in, and this was Othni∣el, who was the sonne of Calebs brother, and withall his sonne in law, as being married to Achsah his daughter, chap. 1.13. for that noble exploit of his in taking Debir; and this was the honour of the children of Judah, that the first judge after Joshua, was of their tribe, the Lord therein making good that prophecy of Jacob, Gen. 49.8. Judah thou art he whom thy Brethren shall praise, thine hand shall be in the neck of thine enemies, thy fathers children shall bow down before thee. Many hold that Othniel became Judge of Israel immediately after the death of Joshua; but me thinks it is clear in this place that it was not till towards the end of the eight years of Israels bondage under Cushan-rishathaim king of Mesopotamia; for it is said, that then the children of Israel cryed unto the Lord, and thereupon God raised up Othniel to be a deliverer, that is, God did then, by a speciall instinct of his Spirit, stirre him up to make warre against this tyrant, for the deliverance of his people, and furnished him with all necessary gifts and graces of his Spirit, both for the van∣quishing of the enemie, and for the government of the people, which it seems upon this occasion he took upon him. But yet, if Othniel took Debir, and thereupon mar∣ried Calebs daughter whilst Joshua was yet living, as many Expositours hold he did, hereby we may probably gather, that it was not many years after Joshuas death ere the Israelites were thus oppressed by this king, and so thereupon Othniel was raised up of God to be their Judge.

Vers. 10. And the Spirit of the Lord came upon him.] That is, God by his Spi∣rit did poure forth upon him an extraordinary measure of all gifts requisite for the service he was to undertake; and withall, did secretly but mightily work upon his spirit, in moving him to undertake that service for which he had fitted him.

Vers. 11. And the land had rest fourty years.] That is, unto the expiration of fourty years, to wit, from the death of Joshua. It is a great question amongst Expo∣sitours, whether the years wherein the Israelites are said in this book to have been in bondage under those nations that prevailed over them, and the years wherein the Judges are here said to have judged Israel, and wherein the land is said to have been

in rest, are to be accounted as severall distinct years, or no; and so it is in this par∣ticular place, some holding that the land had rest fourty years under Othniels go∣vernment, after those eight years wherein the king of Mesopotamia had tyrannized over them, and others holding that both the eight years of the bondage of Israel under Cushan-rishathaim, and the foregoing years wherein the Israelites lived with∣out a Judge, under the joynt-government of their Elders, and had not yet by their sinnes brought themselves into bondage, are to be all comprehended under the fourty years here mentioned; and indeed these last I conceive are in the right, unquestion∣ably, as may be thus made evident. It is expressely said, that from the Israelites going out of Egypt, to the building of the Temple in the fourth yeare of Solomons reigne, there were but four hundred and eighty years, 1. Kings 6.1. And it came to passe in the foure hundred and fourscore yeare, after the children of Israel were come out of the land of Egypt, in the fourth yeare of Solomons reigne, &c. that he began to build the house of the Lord. Now first, if to the fourty years of the children of Israels wandring in the wildernesse, and the seventeen years of Joshua, we adde the severall years of Israels bondage mentioned in this book of Judges: and secondly, the years wherein the land is said to have rested: and thirdly, the severall years of the Judges from Abimelech to Eli: and fourthly, the years of Eli, Samuel, and David, we must say then, that there were well nigh six hundred years from the Israelites going out of Egypt, to the building of the Temple in the fourth year of Solomons reigne, (yea though we allow no time of distance between the death of Joshua and the eight years of Cushan-rishathaims tyranny, which would be absurd) and this cannot stand with that place, 1. Kings 6.1. Besides, in one place of this book it is plain, that the years of the Judges are confounded with those of the enemies oppressing the land, namely, chap. 15.20. where it is said of Samson, that he judged Israel in the dayes of the Philistines twenty years, and why therefore may it not be so with the other Judges too? I make no question therefore, but under the fourty years here mentio∣ned, And the land had rest fourty years, we must comprehend both the eight years of Israels bondage under the king of Mesopotamia, and all the years before that bondage of the Israelites, even from the death of Joshua. The main objection against this is, how the land can be said to have rested fourty years, if part of those fourty years it was wasted with war, and the people held under a miserable bondage? But to this I answer, 1. That it is not unusuall in the Scripture to denominate a full number of years, from that which is properly true onely of the greater part of that number, as we see Gen. 35.26. where after the naming of the twelve sonnes of Ja∣cob, this clause is added, These are the sonnes of Jacob that were born to him in Pa∣dan-Aram, and yet Benjamin is mentioned amongst them, who was not born in Padan-Aram, but in the land of Canaan; and so likewise, Acts 7.14. where it is said, that Joseph sent and called his father and all his kindred, threescore and fifteen souls, and yet indeed there went but threscore and tenne of them at that time into Egypt, Gen. 46.27. and so again, Exod. 12.40. where it said, that the sojourning of the children of Israel, who dwelt in Egypt, was foure hundred and thirty years, and yet they were not in Egypt above two hundred and fifteen years. And 2. that the meaning of these words, And the land had rest fourty years, may be, that the land had rest unto the end of fourty years, to wit, counting the fourty years

from the death of Joshua to the death of Othniel; and so indeed Junius translates these words usque ad quadragesimum annune, unto the expiration of fourty years, for so the like expression we find, chap. 14.17. where it is said of Samsons wife, that she wept before him the seven dayes while the feast lasted, and yet the meaning is onely, that she wept to the ending of those seven dayes, to wit, from the time he refu∣sed to tell her the meaning of his riddle.

Vers. 12. And the Lord strengthened Eglon the King of Moab against Israel, &c.] That is, he gave him courage and strength to invade Israel, and prospered his attempts against them, whereas otherwise happely they would have been afraid to meddle with a people that had been so victorious.

Vers. 13. And went and smote Israel, and possessed the city of palm-trees.] That is, Jericho, Deut. 34.3. Jericho was indeed wholly burnt by the Israelites, Josh. 6.24. and was not rebuilt till Ahabs dayes, 1. Kings 16.43. but the meaning therefore is, that this Eglon King of Moab, having vanquished the Israelites in battell, possessed himself of the land and territory thereabouts where the city Jericho formerly stood; and either built some strong fort there, or possessed himself of some fort that might he there before, and that to the end he might have the command of the foords of Jordan, both because there was the passage over towards his own countrey the land of Mo∣ab; and because by this means he should be the better able to keep the Israelites with∣in Jordan, and those without, from joyning their forces together against him: and hence it was, that when Ehud began to raise the countrey against the Moabites, af∣ter he had slain Eglon their king, the first thing they did was to take the foords of Jordan, vers. 28. They went down after him, and took the foords of Jordan towards Moab, and suffered not a man to passe over.

Vers. 14. So the children of Israel served Eglon King of Moab eighteen years.] How long it was after the death of Othniel ere these eighteen years of the Israelites bondage under Eglon began, it is not expressed; onely this is clear, that first the Israelites revolted to idolatry after Othniels death, and then the Lord brought Eglon against them for it. However, observable it is, that whereas their first bon∣dage under Cushan-rishathaim king of Mesopotamia continued but eight years, ver. 8. this next under Eglon continued eighteen years; and so the next too after that un∣der Jabin king of Canaan, continued twenty years, chap. 4.3. Twenty years he migh∣tily oppressed the children of Israel: and thus when lighter corrections did no good the next were sorer and of longer continuance; and because they abused Gods readi∣nesse to repent and withdraw his hand when they cried unto him, he continued the next judgements the longer upon them.

Vers. 15. The Lord raised them up a deliverer, Ehud the sonne of Gera, a Ben∣jamite, a man left-handed.] Some conceive, that this last particular of his being left-handed, is purposely expressed, to intimate by what weak means and dispised in∣struments God is wont many times to effect his greatest works; but because it is ge∣nerally held, that no men are ordinarily more able and strong and fit for any service then left-handed men, (whence it is noted, chap. 20.16. that amongst the children of Benjamin there were seven hundred chosen men left-handed, every one could sling stones at an hairs breadth, and not misse,) therefore I conceive that this is here noted of Ehud, the second judge that God raised to the Israelites, to imply rather the fitnesse

of the instrument whom God chose for this service of killing Eglon, to wit, in that the stroke of such men is far the more harder either espied or guarded. When Ehud began first to be judge of Israel, it is not expressed: Some conceive that Ehud was judge immediately after Othniels death, and that he was their judge both in the time of their apostasie after Othniels death, and likewise all the eighteen years that the Is∣raelites were in bondage under Eglon king of Moab; and whereas it is here said, that when the children of Israel cryed unto the Lord, the Lord raised them up a delive∣rer, Ehud the sonne of Gera; they take the meaning hereof to be onely this, that God raised up the spirit of Ehud their judge, to undertake the deliverance of the Is∣raelites from their bondage, and not that he was then first raised to be their judge. But methinks, according to the plain order of the words, it should rather seem that upon the crying of the Israelites to the Lord, when they had been eighteen years un∣der the bondage of Eglon, the Lord stirred him up to undertake their deliverance; and thereupon afterwards he became their judge.

And by him the children of Israel sent a present unto Eglon king of Moab.] Which Ehud embraced as a fit opportunity for the killing of Eglon, because it would make him to be the lesse suspected.

Vers. 16. But Ehud made him a dagger (which had two edges) of a cubit length, and he did gird it under his raiment upon his right thigh.] Having resolved with himself to kill Eglon, he provided him a dagger accordingly; concerning which it is noted, 1. That it had two edges, that it might peirce the more readily, and make the more deadly wound. 2. That it was but of a cubit length, to wit, that it might be the better carried unseen under his garment. and 3. That he did gird it upon his right thigh, namely for the conveniency of drawing it forth with his left hand; as for the same reason those that are right-handed use alwayes to wear their weapons on their left side.

Vers. 17. And Eglon was a very fat man.] This is expressed to intimate, that hereby Ehud had the better advantage to do what he intended; for being such a cor∣pulent and unwieldy man, he was the lesse able to decline the stroke which Ehud gave him; and besides the wound was like to be the more deadly.

Vers. 18. And when he had made an end of offering the present, he sent away the people that bare the present.] These words, he sent away the people, may imply the greatnesse of the present, because there were so many to bear it to the king: he sent them away before he would do the act he intended (going himself along with them till he came to Gilgal, and then returning again) both that being alone he might the more conveniently accomplish his designe, and also that they might be out of danger, and himself not be incumbred with care for them, when he was to slie for his life.

Vers. 19. But he himself turned again from the quarries that were by Gilgal, and said, I have a secret errand to thee, O king.] The word translated quarries, may also be traslated graven images, as it is in the margine of our bibles; and in∣deed it might well be that this Moabitish king had set up certain idols in Gilgal, ei∣ther to vex the Israelites therewith, (who happely esteemed Gilgal the more, because there their forefathers had been circumcised, and there the Tabernacle was for many years together,) or else that the Israelites might be wonne to worship them; or else

by way of honouring his idol-gods, as it were testifying hereby, that by their help he had entred successefully upon the land of Israel; and then the mention that is here made of these images may be, to intimate one reason amongst other, wherewith God stirred the spirit of Ehud against Eglon, namely, because he had set up his idol-gods in the land of Israel. But if we reade the word as it is in our bibles, quarries, that is, pits out of which they cut hewed stones for their buildings, then doubtlesse the drift of this clause is onely to shew how far Ehud went back with those that went with him, before he returned again to the king of Moab. As for those first words which he spake to Eglon when he came back to him, I have a secret errand to thee, O king, it might be truly said in relation to that which he had to do; an errand he had which was to be delivered to him in secret, though not by word of mouth, but by the stroke of his dagger; and it was from God from whom he had his commission. Yet surely Ehud intended that Eglon should understand him so, as if in his return home he had been sent back with some message of great secresie, which he was now come back to deliver. Neither yet can we say that Ehud did evil in this his dissembling with Eglon, and that because he had no doubt his call and warrant from God for what he did.

Who said, Keep silence, &c.] That is, he bad Ehud forbear delivering his errand, till his servants and attendants were gone out of the room.

Vers. 20. And he was sitting in a summer parlour, which he had for himself a∣lone.] That is, wherein Eglon used to be private by himself; which is added, that it may not seem strange that his servants waited so long without after Ehud was gone, it was because it was a room wherein he used ordinarily to be alone by himself.

And Ehud said, I have a message from God unto thee. And he arose out of his seat.] Ehud had told the king before, ver. 19. that he had a secret errand unto him, (concerning which see the note there:) now he addes that the message he brought him was from God, partly perhaps that being astonished with that word, he might take the lesse heed to the drawing out of his dagger; but especially no doubt, because whilst the king was sitting he could not so certainly give him such a sure and deadly wound with one stroke as he desired to do; and he hoped that at the mention of a message from God, either out of astonishment or in reverence to God, from whom the message was brought, he would not fail to arise out of his seat; as indeed it proved, And he arose, saith the Text, out of his seat. So far did those blind super∣stitious heathens reverence the very name of God, that though Eglon was a king, and withall a grosse unweildy man, yet hearing of a message from God, he arose out of his seat.

Vers. 21. And Ehud put forth his left hand, and took the dagger, &c.] Ehud was extraordinarily called of God to do this, vers. 15. When the children of Israel cryed unto the Lord, the Lord raised them up a deliverer, Ehud the sonne of Gera, a man left-handed. Nor is this therefore any warrant for the assassination of Princes, though tyrants and oppressours of the people.

Vers. 22. And the dirt came out.] It is rendred in the margine of our bibles, It came out at the fundament, thereby meaning, that he struck with such strength that the dagger that went in at his belly, came out behind at his fundament; but because the dagger was but of a cubit length, vers. 16. and the king was such a fat grosse man, I rather think that it is better translated as it is in our text, that the dirt came out,

meaning his excrements; for though this be usuall with men that die any violent death, yet I conceive it is noted here to the reproch of this tyrant, who by the just judgement of God was now left tumbling in his own dung, that had so many years oppressed the people of God.

Vers. 23. Then Ehud went forth through the porch.] This his going out the way that he came is expressed, to note the composednesse of his spirit after this that he had done; as one that knew well that he had done nothing but what was pleasing to God, & that having done nothing but what God had called him to do, God would secure and shield him in his way, he went quietly through the kings guard and other servants, not discovering in his countenance the least disquiet or perplexitie of mind.

And shut the doores of the parlour upon him, and locked them.] That is, he pulled too the doore and locked it, to wit, either by clapping too the doore, as spring-locks use to shut, or with the key which he might carry away with him: for that which is said vers. 25. may be meant of another key which the kings servants might have in their keeping; and this he did that whilst his servants waited long for the opening the doore, he might have the more time to escape away, before they came to know their master was slain: as we see it fell out, vers. 26. And Ehud escaped while they tarried, and passed beyond the quarries, and escaped unto Seirath.

Vers. 24. They said, Surely he covereth his feet in his summer chamber.] Or, he doth his easement, as it is in the margine: the long garments which the Hebrews wore loose about them, when they sunck down with their bodies to the ground for that purpose, covered their feet: and hence is this phrase, surely he covereth his feet: and again, 1. Sam. 24.3. And he came to the sheep-cotes by the way where was a cave, and Saul went in to cover his feet. Yet there is another exposition of this phrase, Surely he covereth his feet in his summer chamber, that is, surely he hath laid him∣self down to sleep in his summer chamber; and many reasons move me to approve of this rather then the former, though the whole current of Expositours take the former to be unquestionably the meaning of the words: For first, it is most proba∣ble that the kings summer chamber was a place where he used sometimes in the day∣time to lay himself down to rest a while: secondly, there was more reason why his servants should wait long for the opening of his doors (as it is said they did, vers. 25. even till they were ashamed) out of an opinion that he was laid to sleep in his sum∣mer chamber, then out of opinion that he was all that while easing himself: third∣ly, the reason given why it should be said of him that in easing himself he covereth his feet, to wit, because in doing that, as they sunk down with their bodies their long garments covered their feet, seems farre more forced, then that which is given why those that are laid down to sleep in the day time, should be said to cover their feet; to wit, because they used to cast some covering over their feet when they laid themselves down to sleep, and went not into a bed, whence it is said of Ruth when she went to lie down by Boaz, as he lay sleeping at the end of his heap of corn, Ruth 3.7. that she uncovered his feet, and laid her down: and fourthly, because where the same phrase is used in speaking of Sauls going into a cave where David and his men were, 1. Sam. 24.3. Saul went in to cover his feet; it may best of all be understood that Saul went in to lie down and sleep there for a while, because it is hard to say how David should there cut off the skirt of his robe and not be perceived, if he had not been asleep.

Vers. 25. And they tarried till they were ashamed.] That is, till they were ashamed they had tarried so long, or that they were so perplexed that they knew not what to think or say or do.

Vers. 30. And the land had rest fourscore years.] That is, to the end of four∣score years, to wit, from the death of Othniel. See the note above, verse 11.

Vers. 31. And after him▪ as Shamgar the sonne of Anath, which slew of the Philistines six hundred men with an ox-goad.] That is, say some Expositours, with ox-goads; for conceiving it improbable that one man with an ox-goad should slay so many hundred Philistines, they hold the meaning of this clause to be onely this, that the Philistines making some in road into the land of the Israelites, Shamgar did on a sudden raise the countrey thereabouts, & that they having no other arms did with their ox-goads set upon the Philistines & slew six hundred of them; but because it is not probable that the Israelites that bordered upon the Philistines should be thus unprovided of arms, nor is it any more incredible that Shamgar should make such a havock amongst the Philistines with an ox-goad, then that Sampson should do the like with the jawbone of an asse, therefore I rather think that as the letter of text runnes, Shamgar by the wondrous help of God did alone perform this admirable exploit. It is not expressed whether Shamgar judged Israel or no, yet because it is said And after him was Shamgar the sonne of Anath, therefore it is commonly held that he was the next Judge after Ehud: onely they say it was but for a very short time, and thence it is that there is no mention of the lands resting under him, and the story of Deborah in the following chapter begins as if she were the next after Ehud, there being no mention made there of Shamgar at all, vers. 1. And the chil∣dren of Israel did evill in the sight of the Lord when Ehud was dead. However this miraculous deliverence which he wrought for the Israelites was certainly after Ehuds death, for then, it seems, the people returned to their former sinnes, and the Lord suf∣fered the Philistines thereupon to invade the land, but then he also delivered them miraculously by this worthy, till finding that they would not be warned by these things he sold them into the hands of Jabin, as it is expressed in the following chapter.

CHAP. IV.

Vers. 1. ANd the children of Israel again did evill in the sight of the Lord when Ehud was dead.] In none of the Judges dayes did the Israelites enjoy so long a peace, as in the dayes of Ehud, as is evident in that clause (however we understand it) chap. 3.30. Moab was subdued under the hand of Israel, and the land had rest fourscore years; and here we see what effect this long peace wrought amongst them, and how ill they requited the Lord for so great a mercy; even as standing waters are wont to putrifie, so they were corrupted by their long peace, and by degrees fell off from God, as they had formerly done.

Vers. 2. And the Lord sold them into the hand of Jabin king of Canaan, that reigned in Hazor.] See the note chap. 2.14. There was a Jabin that reigned in Hazor formerly (who it is likely was called as this is here king of Canaan; for Ha∣zor is there said to be the head of all the neighbouring kingdomes, Josh. 11.10.) the same who was the cheif in that confederacy against Joshua, Joshua 11.1. but

he was slain by Joshua and his city burnt with fire, Josh. 11.11. It seems therefore that this was some one of that stock who afterward recovered from the Israelites that part of the land, and repaired the city Hazor, and so reigned there again as his predecessours had done. When this was done we cannot say, but doubtlesse it was not in Joshuas time as some think; for it is not to be thought that the Lord ever suffered the Canaanites to recover any part of the land which the Israelites had taken from them, till they by their sinnes had provoked the Lord to anger against them. But now at last not contented with his own kingdome, it seems he made warre with the Israelites in generall, brought them into bondage, and no doubt op∣pressed them the more cruelly in revenge of that Joshua had done to Hazor and Ja∣bin king thereof, Josh. 11.11. who perhaps was his father or grandfather. And besides, it must needs be most terrible to the Israelites to be oppressed by the Cana∣anites of all other nations, because God had promised to cast them out before the Is∣raelites; so that their prevailing over them was in a speciall manner a signe that God had cast them off.

The Captain of whose host was Sisera, which dwelt in Harosheth of the Gen∣tiles.] So called (as it is probably thought) because in the time of the Israelites prevailing against the severall nations of the Canaanites, many of them fled thither as to a place of great strength, and there fortified themselves unto this time; or else for the reasons given in a like case, Josh. 12.23.

Vers. 3. For he had nine hundred chariots of iron; and twenty years he mighti∣ly oppressed the children of Israel.] Concerning these chariots of iron, see the note Josh. 17.16. This clause, and he mightily oppressed the children of Israel, is no where else inserted, where mention is made of the bondage of Israel under other kings, and therefore it seems this king did farre more cruelly oppresse them then the rest had done, which might be, partly from the deadly hatred which the Canaanites above other nations did bear to the Israelites, because the Israelites had taken their land from them; and partly from the just vengeance of God upon the Israelites, be∣cause God had afforded them so long a peace in the dayes of Ehud, chap. 3.30. and they had made so ill an use of his long-suffering and goodnesse therein. See the note also, chap. 3.14.

Vers. 4. And Deborah a prophetesse, &c.] A woman, the weaker sex, that the glory of the work might be given to God, and not to the instrument he used.

Vers. 6. And she sent and called Barak the sonne of Abinoam, out of Kedesh-naphtali, &c.] That is, Kedesh in the tribe of Naphtali, to distinguish it from other towns of the same name in other tribes, as Kedesh in Issachar, 1. Chron. 6.72. Ke∣desh in Judah, Josh. 15.23. and others. Now Deborah did thus send for Barak, not of her own head chusing him as a man of eminency for the undertaking of the service, but by speciall direction from God, as the words she spake to Barak when he came to her do imply, Hath not the Lord God of Israel commaded, saying, Go and draw toward mount Tabor, &c? Deborah was a prophetesse, and therefore no doubt God had revealed unto her that which now she imparted to Barak, to wit, either by secret instinct of his Spirit, or perhaps, by the ministry of an Angel: for that some Angel did appear to her, either before or after the battell which they fought with Sisera, seems evident in that clause of Deborahs song, chap. 5.26. Curse

ye Meroz (saith the Angel of the Lord) curse ye bitterly the inhabitants thereof.

And take with thee ten thousand men of the children of Naphtali, and of the children of Zebulun.] To wit, first, because they were nearest at hand: secondly, because Naphtali was likely to be the forwardest in this work, because Barak was of that tribe, and they were most oppressed, Hazor and Harosheth being both in their tribe.

Vers. 8. And Barak said unto her, If thou wilt go with me, then I will go, &c.] Barak, no doubt, believed what Deborah had told him in the foregoing words as from the Lord, namely, that Sisera should be vanquished by him, and therefore we see that he was willing to hazard his life and all that he had in rising against this mighty king that had brought the Israelites into bondage; whence it is that Barak is commended for his faith by S. Paul, and reckoned amongst those who through faith subdued kingdomes, Heb. 11.32, 33. But why then did he refuse to undertake the ser∣vice enjoyned him unlesse Deborah would go along with him? I answer, partly be∣cause he considered that Deborah being a prophetesse, he should have a great advan∣tage in having her with him to pray for them, to give them counsell, and to advise them what to do upon every occasion; but partly also no doubt, because his faith was also accompanied and assaulted with doubtings and fears, as we may see by Debo∣rahs answer in the following verse, wherein she discovered what a fault it was so doubtfully to yield to what God had enjoyned him.

Vers. 9. The journey that thou takest shall not be for thine honour; for the Lord shall sell Sisera into the hand of a woman.] Thus she yields to go with him, but withall shews him, that because of his distrustfulnesse and fear the Lord would now deprive him of a great part of that glory he should otherwise have had: Because he would not undertake the enterprise without the support and encouragement of a wo∣mans presence, therefore a woman should carry away a great part of the honour of this victory, to wit, Jael the wife of Heber, into whose hands Sisera should fall, and by whom he should be slain.

Vers. 10. And Barak called Zebulun and Naphtali to Kedesh, &c.] The chief strength therefore of the army consisted of those that by Barak were gathered toge∣ther out of these two tribes; whence also is that, chap. 5.18. Zebulun and Naphtali were a people that jeoparded their lives unto the death in the high places of the field: where yet that some of the other tribes did also voluntarily joyn in this warre made against Sisera, Deborah in her song doth plainly acknowledge, vers. 14. Out of E∣phraim was there a root of them against Amalek, after thee Benjamin among thy people: Out of Machir came down governours, &c.

Vers. 11. Now Heber the Kenite, which was of the children of Hobab the fa∣ther in law of Moses, had severed himself from the Kenites, &c.] Because the Kenites were seated amongst the children of Judah, chap. 1.16. lest we should won∣der at the mention that is made in the following part of this chapter of Heber the Kenite, dwelling near Kedesh in the tribe of Naphtali, this is here premised concern∣ing this Heber, to wit, that for some reasons not expressed in the text, he had severed himself from the rest of the Kenites, and pitched his tent amongst the tribe of Naph∣tali, as indeed the Kenites it seems did alwayes dwell not in houses, but in tents.

Vers. 15. And the Lord discomfited Sisera, &c.] For though the Israelites pre∣vailed

by force of arms, yet it was of God that they did prevail, Prov. 21.31. The horse is prepared against the day of battell, but safety is of the Lord. Besides, Jose∣phus reports that the Lord sent a terrible tempest, wherewith the Canaanites being both terrified and disordered, the Israelites did the more easily put them to flight; and indeed, some such thing those words seem to intend, chap. 5.20. They fought from heaven, the starres in their courses fought against Sisera.

Vers. 17. For there was peace between Jabin the king of Hazor, and the house of Heber the Kenite.] Though the Kenites came in with the Israelites, and were in a manner incorporated amongst them, professing the same religion, and worshiping the same God, and living with all love and amity with them, yet Jabin was willing to grant peace to them (onely perhaps taking some certain tribute of them, by way of acknowledging his sovereignty) whilest he oppressed the Israelites with all man∣ner of cruelty: First, because they lived as sojourners amongst the Israelites, and laid no claim to the land. Secondly, because they were found to be given to a peaceable pastorall kind of life, and not like to rise up in rebellion against him. Thirdly, be∣cause the Lord turned the heart of this heathenish king towards them; and that hap∣pely, because they had kept themselves pure from those idolatrous and sinfull courses, whereunto the Israelites had plunged themselves, that so in them his people might see wherefore it was that the Lord had brought such miseries upon them.

Vers. 18. And Jael went out to meet Sisera, and said unto him, Turn in my lord, turn in to me, fear not.] The event discovers plainly that she intended his ru∣ine; and therefore though her words may be interpreted so, as if she intended that she would not have him be afraid, but commit himself to her custody; yet since she could not but know that her words would be understood by him, as if she intended that in her tent he might and should be safe; I see not what can be said herein to quit her from sinne, but onely that what she did herein she did by virtue of an extraordi∣nary warrant and authority from God.

And when he had turned in unto her into the tent, she covered him with a man∣tle.] To wit, as pretending herewith to cover him, and hide him, in case any of those that pursued him should come in thither; or else to keep him warm being now in a great heat by reason of his flying on foot from those that followed him; or else that he might the more readily fall asleep, that she might do to him what no doubt alrea∣dy she had purposed with her self.

Vers. 19. And she opened a bottle of milk and gave him drink.] Though he ask∣ed for water, which men in great heat and thirst do especially desire, yet she fetched a bottle of milk and gave him of that, either thereby to testifie her great respect of him, that so he might the more securely confide in her; or else because milk, when men that are hot drink largely of it, doth naturally encline men to sleep, and that she desired to bring him to, that then she might do to him what whilest he was a∣wake she could not hope to do: and therefore when Deborah commends Jael this is particularly expressed as an act of speciall prudency and policy, chap. 5.25. He asked water and she gave him milk, she brought forth butter in a lordly dish.

Vers. 21. And Jael Hebers wife took a nail of the tent, &c.] That is, a pin or nail of iron, or pointed with iron, wherewith the tent being stretched forth was fastened to the ground. And for this act of hers she is pronounced blessed by the

Spirit of God, chap. 5.24. and therefore there is no question to be made of the law∣fulnesse of that she did: for though it is said, vers. 17. There was peace between Ja∣bin and the house of Heber, yet that is not to be understood of any mutuall league (for princes do not use to enter into treaties of that nature with men of such inferi∣our rank, whom they have no cause to fear) but onely that Jabin had (happely up∣on the promise of some yearly tribute) yielded that his house should live in peace. However Jael might know of the prophecy of Deborah, that God had now deter∣mined to put an end to his tyranny; and besides, she might now be moved by a spe∣ciall and extraordinary instinct of the Spirit of God, which must needs be a suffici∣ent warrant for her, both to insnare this captain by policy, and afterwards to take away his life, as an enemy appointed to destruction: and the rather, that hereby she might approve her self a true member of the Church and people of God, and that she preferred their welfare before any thing that concerned her self.

CHAP. V.

Vers. 1. THen sang Deborah, and Barak the sonne of Abinoam, &c.] Deborah is first named here, because she was a prophetesse, and (as upon this ground it is probably thought) the composer of this song, and in every respect the chief in this businesse, as we see in the former chapter; yet with her Barak is joyned too, who as he was the chief Commander in the victory gotten, so he was also one of the prime in singing Gods praises; and he being of the tribe of Naphtali, we have in this sweet song one instance of the accomplishment of that prophecy of Jacob concerning the tribe of Naphtali (though it were not intended of this onely) to wit, that this tribe should give goodly words, Gen. 49.21. Naphtali is a hind let loose, he giveth goodly words.

Vers. 2. Praise ye the Lord for the avenging of Israel, when the people willing∣ly offered themselves.] Principally hereby are meant those of the tribe of Zebulun and Naphtali, of whom Baraks army did chiefly consist, though such of the other tribes as did put too their helping hand are not excluded: and these are said to have offered themselves willingly; because they did readily yield to follow Barak when he called them together, though he had no authority to constrain them to take up arms, God working their hearts thereto, to whom therefore the praise is principally given, Praise ye the Lord for the avenging of Israel, when the people willingly offered themselves.

Vers. 3. Heare, O ye kings; give eare, O ye princes, &c.] Deborah undertaking in this song to ascribe to the Lord the glory of that victory which she and Barak had gotten over Sisera, to shew what a glorious work God had therein done for his people, in the first place in a poeticall strain she calls upon kings and princes to hearken to her, Heare, O ye kings; give eare, O ye princes; thereby onely to imply, that in the ecstasie of her joy, she could be glad if all the kings and princes of the earth could heare what she had now to say concerning this great work which God had done for his Israel, and she addresseth her speech particularly to kings and princes, First, be∣cause they are most ready to ascribe to themselves the glory which is due to the Lord onely: and secondly, because they are wont in their pride to oppresse others, and to think they may do whatsoever they please; and therefore she desired they might

know what God had done to Jabin and Sisera, and so beware of provoking God by oppressing others as these had done.

Vers. 4. Lord, when thou wentest out of Seir, when thou marchest out of the field of Edom, the earth trembled, &c.] The most of Expositours understand this to be a poeticall expression of the terrours werewith the neighbouring nations were affrighted, when the Lord carried the Israelites from the borders of Edom towards the land of Canaan, to wit, that there was then a trembling on every side, so that not men onely but even the heavens and mountains and hills seemed to tremble and melt away, and that even as Sinai trembled and shook at the Lords coming down upon it when the Law was given (for to that end they conceive the melting or shaking of Sinai is mentioned, vers. 5. The mountains melted from before the Lord, even that Sinai, before the Lord God of Israel, to wit, by way of similitude) so when the Lord in a pillar of fire marched before the Israelites against the Amorites, the neighbouring nations were terribly amazed, the Lord casting such a fear upon them, as if the earth had trembled, and great storms and tempests intermixt with thunder and lightnings had been showred down from the clouds, yea as if the moun∣tains had melted, &c. according to that, Deut. 2.24, 25. Rise ye up, take your jour∣ney, and passe over the river Arnon, &c. This day will I begin to put the dread of thee, and the fear of thee upon the nations that are under the whole heavens, who shall hear report of thee, and shall tremble, and be in anguish because of thee. But I rather conceive, that it is to be understood of those thunders, lightnings, earthquakes, tempests, and such other terrible expressions of Gods majestie, wherein he manifested himself unto his people at the giving of the Law; for then he is also said to come from Seir, Deut. 33.2. And he said, The Lord came down from Sinai, and rose up from Seir unto them, he shined forth from mount Paran, and he came with ten thou∣sand of saints: from his right hand went a fiery Law for them, and the shaking of Sinai we see is expressely mentioned, vers. 5. The mountains melted from before the Lord, even that Sinai before the Lord God of Israel, as it is also, Psal. 68.7, 8. O God when thou wentest forth before thy people, when thou didst march through the wildernesse. Selah. The earth shook, the heavens also dropped at the presence of God; even Sinai it self was moved at the presence of God, the God of Israel; and though there be no mention of the clouds dropping water at the giving of the Law, yet there is of thunders and lightnings, which are usually accompanied with violent showers. But why should Deborah mention this here? I answer, first, because Gods entring into covenant with them is the ground of all that he doth for his people: and se∣condly, because she would the better expresse how terrible God had been now to their adversaries, by comparing the terrours of this day with those when the Law was given on mount Sinai; and to intimate, that God continued to do the same things still for his people that he had done for them from their first coming out of Egypt.

Vers. 6. In the dayes of Shamgar the sonne of Anath, in the dayes of Jael the high-wayes were unoccupied, &c.] That is, even from the death of Ehud, whom Shamgar succeeded (though he was a worthy champion, and did miraculously avenge the Israelites upon the Philistines) unto this present time, wherein Jael lived (though she were a woman of an heroicall spirit, and one that grieved to see the poore people of God so miserably oppressed, as was evident by that which she had now done for

them) the land was held in miserable desolation, the people not daring to travell in the high-wayes, nor to dwell in the villages, but onely in the walled cities, whither they all fled to secure themselves, till God was pleased by me a poore woman to set on foot this work of their deliverance.

Vers. 8. They chose new gods, then was warre in the gates.] That is, then was there warre in every city, the Lord letting loose the neighbouring nations to make warre against the severall cities of Israel, because they were corrupted with their ido∣latry. Because a great part of the strength of their cities was in their gates, therefore Deborah sets forth the warre that was made against the Israelites cities, by this ex∣pression, then was warre in the gates; but withall, it may also imply the prevailing power of the enemy when they made inroads into their land, to wit, that they ma∣ny times came up to the very gates of their cities.

Was there a shield or spear seen among fourty thousand in Israel.] This may be meant either of the scarcity of arms amongst them, the enemy whereever they prevailed disarming them, that they might not afterward be able to attempt any thing against him: or rather (because we see not but Baraks troops were armed for warre) that the Israelites were so quelled that not a man amongst the many thou∣sands of Israel durst take up a shield or spear against them, according to that, Levit. 26.36. And upon them that are left alive of you, I will send a faintnesse into their hearts in the land of their enemies, and the sound of a shaking leaf shall chase them, and they shall flee as fleeing from a sword, and they shall fall when none pursueth.

Vers. 9. My heart is to the governours of Israel, that offered themselves wil∣lingly amongst the people.] That is, I cannot but highly love and honour the go∣vernours of Israel, that were as willing to hazard themselves in this warre against Jabin as any of the people, yea and to undergo the same travell and hardnesse toge∣ther with them; and indeed this in the heads and rulers of the people was most to be admired and extolled: first, because such men have usually the fairest estates, and for them therefore to hazard all they enjoyed in rising up with Deborah against this great tyrant, as willingly as those of the poorer sort that had scarce any thing to lose, was a signe of an heroicall spirit, for which they deserved to be highly honoured: se∣condly, because men that had been formerly imployed in offices of peace are not men usually fit for the service of warre, and therefore it must needs be a singular zeal for Gods glory and the good of Gods people, that made them lay by their gowns to gird on a sword: thirdly, because such men are usually puffed up with their great∣nesse, and it was therefore a rare thing for such to stoop to joyn with meaner men, yea to put too their helping hand amongst the meanest for the cause of God and his people against their enemies: and fourthly, because the examples of men of such rank was no doubt a mighty means to draw on the meaner sort to come flocking in to the service.

Vers. 10. Speak ye that ride on white asses, ye that sit in judgement, and walk by the way.] That is, let all those that are men of honour, and eminency, above others, that use to ride up and down upon white asses, all magistrates and Judges that sit in the seat of justice, and so likewise all the common sort of people that travell on foot from one place to another, let them all in their severall places speak of this great deliverance, which God hath wrought for his people. Riding on asses it seems was a

note of great and honourable persons in those times and countreys, and therefore it is noted of Jair, who was one of the Judges, that he had thirty sonnes that rode on thirty asse-colts, and they had thirty cities, chap. 10.40. and so likewise of Abdon who was another of the Judges, chap. 12.14. that he had fourtie sonnes and thirty nephews that rode on threescore and ten asse-colts: and (unlesse by white asses here, nothing else be meant but slick and goodly asses) it seems that white asses were principally used by such persons; and though the most Expositours limit this first clause to merchants, who, they say, used to ride on white asses, yet I conceive we may better understand it of all men of eminency that used to ride in pomp and State; and so likewise by those that sit in judgement, are meant their Judges and chief Magistrates; and by those that walk by the way, are meant the meaner and common sort of people, and the rea∣sons why Deborah stirres up these men under these expressions to praise God for the vanquishing of Jabin and Sisera, is to intimate the just cause they had to speak with joy of this great mercy of God, to wit, because whereas formerly all the wayes of the land were pestred with cut-throat souldiers, so that there was no stirring in safety from one place to another, and all course of justice was in a manner stopped up, the sword having silenced the Laws, now the Judges might sit in Judgment as formerly; the great ones might now ride up and down upon their white asses according to their wonted manner, which before they could not; and the common people of all sorts might now passe to and fro, and travell about their businesses, from one place to an∣other without fear.

Vers. 11. They that are delivered from the noise of the archers in the place of drawing waters, there shall they rehearse, &c.] This may be meant of the Israelites that followed Barak and fought against Sisera and his archers at the river Kishon, see chap. 4.7. And I will draw unto thee, unto the river Kishon, Sisera the Cap∣tain of Jabins army, with his chariots and his multitude; but the most of Expositours understand it of the meaner sort of people that were wont to be slain or taken cap∣tives by the enemies that lay in wait for them at the place of drawing waters. Foun∣tains & wells of water were rare in those dry countreys, & of great esteem; they went in many places farre to fetch water, here therefore the Canaanites used to ly in wait for them, so that no sooner could the poore people come thither, but presently the Canaanites with a great outcry were ready to set upon them, and their arrows came presently singing about their ears, and oft struck them dead (for both these may be intended by the noise of the archers) but now, saith Deborah, these poore wretches being delivered from this danger may go freely to those places, and there declare the righteous acts of God in destroying these their enemies.

Then shall the people of the Lord go down to the gates.] Hereby many things may be implyed: first, their freedome to go forth at the gates of their cities, within which they were in a manner cooped up before: secondly, the restoring of the people to the gates, as places of judicature, from which they were restrained; before there was warre in the gates, now there was Law and judgement there: thirdly, their returning to the cities that were thence banished or fled, and the countrey peoples resorting thi∣ther upon their severall occasions.

Vers. 12. Awake, awake Deborah, utter a song.] This expression Deborah useth onely to imply the exceeding greatnesse of the mercy which God had afforded

them, which required that she should rouze up her self to praise the Lord for it, with all her might, and with all the strength of her soul.

Arise Barak, and lead thy captivity captive, thou sonne of Abinoam.] That is, lead them in triumph: for though the lives of the Canaanites might not be spared, yet they might be led in triumph before they were slain; & besides, those of other nati∣ons that were now taken prisoners might be reserved for slaves.

Vers. 13. Then he made him that remained have dominion over the nobles, &c.] That is, God caused the poore despised remainders of his people to have dominion over their noble and mighty adversaries.

Vers. 14. Out of Ephraim was there a root of them against Amalek, &c.] Here Deborah commends those tribes from whom there came any considerable party to Barak to help them against Jabin and Sisera: as, First, she begins with Ephraim, and in shewing that there were some of that tribe, she useth this expression, Out of Ephraim was there a root of them against Amalek: for the understanding whereof we must know, 1. That Amalek is here named because it seems the Amalekites came out to help Jabin and Sisera against the Israelites: It is evident in many places that the Amalekites bordered upon the Canaanites, and indeed dwelt amongst them, and therefore is it that they are often joyned together; as Numb. 14.25. Now the Amalekites and the Canaanites dwelt in the valley: and again, vers. 43. The Ama∣lekites and the Canaanites are there before, and ye shall fall by the sword, &c. and vers. ••5. Then the Amalekites came down, and the Canaanites that dwelt in the hill, and smote them, &c. Now therefore as the Amalekites were alwayes ready to aid the Canaanites against the children of Israel, so it seems it was now; and hence it is that Amalek is here mentioned as the enemie against whom they fought, though the warre was made against Jabin king of Canaan to wit, because the Amalekites sent some few forces from them; and perhaps too, because the Ephraimites were nearer to the Amalekites, then those of Zebulun and Naphtali, of whom the chief strength of Baraks army did consist, it may be probably thought, that those of Ephraim that armed themselves for this war, were assigned of Barak to the service of going out against the Amalekites, to keep them from coming to joyn their forces with those of Jabins, whilest he with his army went against Sisera. And 2. for those words there was a root of them, Out of Ephraim there was a root of them against Ama∣lek, that phrase I conceive is either used, I. because this rising up of the Israelites against Jabin, did first spring up from Ephraim, to wit, in Deborah who dwelt in mount Ephraim, chap. 4.5. and some of her neighbouring Ephraimites that went out with her: or II. with reference to Joshuahs fighting against Amalek, when the Israelites came out of Egypt, to imply that there was a root of Joshuahs zeal against Amalek in his brethren the Ephraimites, which now sprung up and shewed it self in their forwardnesse and zeal against the Amalekites that were at that time in arms to help Jabin: or III. to intimate that there were but few of this tribe (one root a∣mongst many) that did rise up and help Barak in this notable attempt; which as it was a stain to that tribe in generall, so it was the greater honour to those of the tribe that did appear in the businesse, to wit, because the backwardnesse of their brethren did not discourage them. Secondly, there were many also of the tribe of Benjamin that bordered upon Ephraim, which is thus expressed, After thee Benjamin among

thy people; the drift whereof is, I conceive, to note that the tribe of Benjamin came in more freely then those of Ephraim, there was but a root of Ephraim, but Benja∣min came in with good numbers of his people. And again, the Benjamites came first in, and then some of the Ephraimites that followed their example came in also, and joyned with them; yea if we conceive (which we may most probably as I said before) that these tribes of Ephraim and Benjamin were designed by Barak to go against the Amalekites, to keep them from coming to the aid of Jabin; then is this expression most fit, from Ephraim there was a root against Amalek, After thee O Benjamin amongst thy people, to wit, because the tribe of Benjamin lay nearest to the Amalekites, and so the Ephraimites came in after and joyned with them to go against Amalek. Thirdly, there were some also of the tribe of Manasseh, Out of Machir came down governours. Machir was the onely sonne of Manasseh, and so by the children of Machir are commonly meant the tribe of Manasseh: See Josh. 13.31. But yet in this place it must be meant of that half of the tribe of Manasseh that was seated within Jordan, to wit, that some of them, yea of their governours, came down to help Barak against their great oppressours: for in the 17. verse we see plainly that Deborah complains of the other half of Manasseh, that were seated in Gilead without Jordan, that none of them would hazard themselves in this cause, Gilead, saith she, abode beyond Jordan. And fourthly, out of Zebulun they came in so unanimously, that even their Doctours, and Scribes, and Lawyers, and others that were better at their pen then their sword, came yet amongst the rest to fight a∣gainst the enemies of Gods people, And out of Zebulun they that handle the pen of the writer.

Vers. 15. And the Princes of Issachar were with Deborah; even Issachar and also Barak he was sent on foot into the valley.] That is, both the Princes and indeed the common people too of the tribe of Issachar did readily come in to Deborah, to∣gether with Barak their Commander in chief, with whom he went on foot into the valley, that is, the valley by mount Tabor where the river Kishon ran, chap. 4.12, 13. And this last clause is added, to shew the zeal and forwardnesse of Barak and the other Princes of Issachar, in that they did not onely come in to the help of their brethren, but also were content to endure any trouble, and to expose themselves to any danger for the furtherance of the cause, serving on foot, and that in the valley, a place of greatest advantage for Sisera that came against them with chariots and horsemen.

For the divisions of Reuben there were great thoughts of heart.] This clause with a very little alteration is repeated in the next verse, for the divisions of Reuben there were great searchings of heart, and in both places by the divisions of Reuben are meant, either the Reubenites dividing themselves from their brethren, that had combined together against that proud tyrant, that had so cruelly oppressed them, in that they stood aloof from them, and would not joyn to help them; or else rather, the divisions that were amongst the Reubenites, whereby they were kept from sending any aid to their brethren in that just warre of theirs against the Canaanites, though some were for the casting off the yoke of Jabin, and therefore judged it meet to joyn with Barak and their brethren that were risen up against him; yet others on the o∣ther side opposed this vehemently, and alledged that they had submitted to be tribu∣taries

to Jabin, and might not therefore take up arms against him; and a third sort that could have been glad to be eased of Jabins yoke, yet judged it best for them to stand as neuters, and wait what the issue of the warre would be, and that because Ja∣bin was too mighty for the Israelites, and all they did was by the incouragement of a woman; if they sided with their brethren, then if Jabin prevailed they should be surely ruined, but if they sat still and did nothing, though the Israelites did prevail they should do well enough; and so because of these factions and divisions amongst them, they could not agree together. Now whereas it is said, that for the divisions of Reuben, or (as it is in the margine of our Bibles) in the divisions of Reuben there were great thoughts of heart; or as it is vers. 16. great searchings of heart, if we reade it in the divisions of Reuben, then it may be meant of the plotting and contriving thoughts which the Reubenites had in their hearts, by way of considering how they should carry themselves in this rising of Barak and their brethren against Jabin and Sisera: But if we reade it (as it is in our Bibles) for the divisions of Reu∣ben there were great thoughts of heart, and vers. 16. great searchings of heart, then it must necessarily be understood of their brethren the Israelites, that had taken up arms against Jabin, to wit, that when they perceived that there were such divisions amongst the Reubenites, and that thereupon they deserted them in this cause, and came not out to help them, they had great thoughts of heart, that is, great swelling thoughts of discontent against them, of murmuring and heart-burnings, and of sharp censures which in their minds they passed upon them, and so likewise great searchings of heart, that is, of wondring and musing in their minds, why they that were such a rich and potent tribe should so desert their brethren in so just a cause, and not put too their helping hand for the suppressing of a tyrant, who had so mightily oppressed them.

Vers. 16. Why abodest thou among the sheep-folds, to heare the bleating of the flocks?] Because the Reubenites were exceeding rich in cattell, Num. 32.1. The children of Reuben and the children of Gad had a very great multitude of cattell, therefore they forbore to take up arms against Jabin, for fear of being plundred if he should prevail; but withall, to excuse themselves for not going out with Barak, that was engaged against this Canaanitish king that had so sorely oppressed them, they pretended they could not be spared from attending on their flocks; and therefore doth Deborah here upbraid this tribe for staying at home among the sheep-folds, to heare the bleating of the flocks, thereby implying what a poore and mean thing it was, and what a base and sordid spirit it argued, for them to stay at home for such mean imployments, when such a great work was in hand as the vanquishing such a potent tyrant as Jabin was, and the breaking of that yoke that had been so heavy upon the necks of Gods people, willing them as it were to consider, whether the complaints, the cryes and grones of Gods oppressed people had not been more worthy their re∣garding, and whether the sounding of trumpets and other warlike instruments had not been more worth the hearing at such a time as this, then the bleating of their flocks.

Vers. 17. Gilead abode beyond Jordan, &c.] Here Deborah reproves divers other tribes that came not in to afford any help for the suppressing of Jabin, and that in such a manner as if she should say, that the very mentioning of the reasons that moved

them, or which at least they pretended for their not taking up arms, was enough to condemne them; as first, the Gileadites, that is, the tribe of Gad and the other half tribe of Manasseh (for they had the countrey of Gilead for their lot, as we see Josh. 13.24, 25, 31. Deut. 3.12, 13. and Num. 32.40.) Gilead, saith she, abode beyond Jor∣dan, that is, they pretended that they dwelling so far off could not come in to the help of Barak, at least time enough; and because Hazor and his captain Sisera had not yet broken over Jordan against those tribes that dwelt there, they hoped that they should be safe enough, and that he would let them alone if they did not engage them∣selves in this warre against him; not considering that the Israelites within Jordan and those without being all brethren, united together under one God as fellow-members of the same body, it was not fit that they should so slight the preservation of those that dwelt furthest off from them, and that it was a folly to think that Ja∣bin would spare those without Jordan, if the other tribes within Jordan were once destroyed, Secondly, the tribe of Dan, Why (saith she) did Dan remain in ships? the meaning is, That the Danites having their lot close upon the Mediterranean sea, (for Japho or Joppe, and much besides of the Western coast was in their lot, Josh. 19.46.) they pretended that they were seamen and merchants, and could not there∣fore be spared to go to this warre, because of their traffick and voyages that they had in hand; and perhaps they hoped, that if things proved never so ill, they could the most of them secure themselves and their estates by flying away in ships; and there∣fore they would not meddle with so dangerous an attempt as this was of making war against such a potent king; and what a high degree of wickednesse was this, to pre∣ferre their own private profit before the publick good, and so to mind their own pri∣vate safety, as not to care what became of their brethren so they could shift for them∣selves, and that too not without the losse of their interest in that land which God had given them for their inheritance. And thirdly, the tribe of Asher, Asher continued on the sea-shore, and abode in his breaches, that is, they dwelled also nigh to the sea, pretending the same necessity of staying, to mind their voyages, and merchandise; and besides, they alledged their breaches, that is, either the breaches which the sea had made in their banks, that were to be immediately made up, unlesse they would see their countrey over-flown; or else, the breaches and ruinate places in the walls of their cities, pretending that they durst not leave their cities in such a weak conditi∣on, lest in their absence the neighbouring Canaanites should set upon their cities, and at those breaches enter and take them; all which were excuses as weak as the rest to keep them from so brave a service as this was, of suppressing this king of Canaan, that had so mightily oppressed them, especially when God promised that he would pro∣sper them therein.

Vers. 18. Zebulun and Naphtali were a people that jeoparded their lives unto the death in the high places of the field.] That is, in mount Tabor, whither Barak was sent to fight with Sisera, chap. 4.6. Go and draw toward mount Tabor, and take with thee ten thousand men of the children of Naphtali: and where, though they saw how great a disproportion there was betwixt their forces and the strength of the enemy, yet they were content to hazard their lives in this cause of God and his peo∣ple, how desperate soever their attempts might seem in the eye of reason.

Vers. 19. The kings came and fought, then fought the kings of Canaan in Taa∣nach

by the waters of Megiddo.] That is, Jabin and his confederate kings who came to help Jabin against the Israelites, either in their own persons, or by their for∣ces: and this is here expressed, to note the base faithlessenesse of those tribes that were not so forward to aid their brethren as the heathens were to help one another, and yet they were many of them of different religions, and served severall gods. Nor need it seem strange that these kings are said to have fought against the Israelites in Taa∣nach by the waters of Megiddo, whereas before, chap. 4.6, 7. the story seemed to imply, that the battell was fought about mount Tabor and the river Kishon, which is also confirmed Psal. 83.9. Do unto them as to the Midianites, as to Sise∣ra, as to Jabin at the brook of Kishon: for to this I answer, first, that Taanach and Megiddo were not farre from mount Tabor and the river Kishon: for though Taa∣nach and Megiddo belonged to the half tribe of Manasseh within Jordan, chap. 1.37. Neither did Manasseh drive out the inhabitants of Bethshean and her towns, and Taanach and her towns — nor the inhabitants of Megiddo and her towns; yet they stood within the compasse of Issachars portion, and that bordered upon Zebu∣lun where mount Tabor was; Josh. 17.11. And Manasseh had in Issachar, and in Asher, Bethshean and her towns, and the inhabitants of Taanach and her towns, and the inhabitants of Megiddo and her towns. And secondly, that it may well be that the Canaanites being put to the worst about mount Tabor, where they did first pitch battell, they might retire or fly to Taanach, and there making a stand might renew the battell again, and so were there wholly discomfited.

They took no gain of money.] The meaning of this clause may be, that these Ca∣naanites came for the love of the cause, and not for gain, and so proffered to serve freely without pay, as thirsting for bloud more then money, or at least resolving to pay themselves out of the riches of the Israelites, and that withall it proved truer then they were aware of, because that in stead of gaining any thing, they lost all.

Vers. 20. They fought from heaven, the starres in their courses fought against Sisera.] It seems (and so Josephus reports this battell) that there was some terrible extraordinary storm of thunder, hail and rain, which being by the ordinary course of nature from the influence of the starres, they as Gods host, Deut. 17.3. are here said from their severall places and courses (like souldiers that observed both rank and file) to have fought against Sisera, and that from heaven, as souldiers that have got∣ten the advantage of the ground.

Vers. 21. The river Kishon swept them away, that ancient river the river Ki∣shon.] That is, that river so famous of old, the river Kishon: and it may be said to have swept them away, either because in their flight they attempted to get over the river, and so were drowned and carried away by the stream; or else, because through the inundation of the river caused by the storm that God sent at that time, their dead carcases that lay on the land about the river, were by the sweeping floud car∣ried away.

O my soul, thou hast troden down strength.] That is, O Deborah, thou hast troden down strength, to wit, the strength of the enemie; for the Hebrews do usually put the soul for the whole man; and happely she might also have respect herein to the successe of her prayers.

Vers. 22. Then were the horse hoofs broken by the means of the pransings of their

mighty ones.] The drift of this clause may be, either to set forth the mighty strength of the enemie, in regard of the goodly troops of horses which they had, horses that were so lusty and full of mettle and courage that they even brake their hoofs some∣times with their pa wings and pransings, that so the greater glory might redound un∣to God, who had made them victorious over so potent an enemy; or else, to set forth the violence of their flight when they were routed by the Israelites, which was such that they brake their very hoofs with running.

Vers. 23. Curse ye Meroz (said the angel of the Lord) curse ye bitterly the inhabitants thereof, &c.] This Meroz is probably thought to have been some citie or town near the place where the battel was fought, the inhabitants whereof might have been many wayes helpfull to the Israelites in the battel which they fought with Sisera Jabins Generall; and that therefore whereas the other tribes that sent no aid to Barak are onely reproved, there is a curse yea a bitter curse pronounced against these, and that by warrant of an expresse command which Deborah had received from an Angel, who had it seems amongst other things revealed this unto her either before or immediately after the battell, Curse ye Meroz, (said the Angel of the Lord) curse ••e bitterly the inhabitants thereof. And because they might be ready to alledge, that there was no hope that the Israelites should prevail against such a mighty Prince, and for them to have risen up against him, without hope of prevailing, would have been onely to provoke him to their utter ruine: to take away this excuse from them, this is expressely mentioned as the reason why this curse is denounced against them, because they came not to help the Lord, to help the Lord against the mighty. The more mighty their adversary was, the more need had their brethren of their help, and to hide themselves from their brethren because they were so puissant argued manifest distrust of Gods assistance. How this curse here denounced against this people fell upon them we reade not; but that it was not without effect even this af∣fords some probable ground of conjecture, that of this Meroz we find not after this the least mention in any story of succeeding times.

Vers. 24. Blessed above women shall Jael the wife of Heber the Kenite be &c.] That is, she shall be highly extolled and applauded, and many blessings shall be wished to her.

Vers. 25. She brought forth butter in a lordly-dish.] That is, cream in a goodly great bowl, suitable to his greatnesse and dignity.

Vers. 31. But let them that love him be as the sunne when he goeth forth in his might.] That is, as the sunne when it riseth in a clear morning doth shine most brightly and gloriously, and that too as Solomon saith, Prov. 4.18. more and more unto a perfect day; so let them that love the Lord become prosperous, glorious and renowned, and let their prosperity grow and encrease daily. Because the power and strength of the sunnes light and heat is not so much seen or felt when it is covered with clouds, it is said to go forth in his might; and indeed the expression here used is much like that 2. Sam. 23.4. He shall be as the light of the morning when the sunne ••iseth, even a morning without clouds.

And the land had rest fourty years.] That is, unto fourty years, counting them from Ehuds death. See chap. 3.11.

CHAP. VI.

Vers. 1. ANd the children of Israel did evill in the sight of the Lord, and the Lord delivered them into the hand of Midian seven years.] By the evill which the children of Israel did, is principally meant their fearing and wor∣shiping the gods of the Amorites, vers. 10. And I said unto you, I am the Lord your God, fear not the gods of the Amorites, in whose land you dwell, but ye have not obeyed my voice; but yet when the Lord undertook to punish them for this, whe∣ther it were because they had not proceeded so farre herein as in former times, or for some other reason known onely to the Lord, evident it is that he laid not his hand upon them so heavily now, as he had done formerly, both because the misery that God brought upon them lasted but seven years; and also, because we reade not that these Midianites did bring the Israelites into bondage as other their oppressours had done, but onely made inroads every year into the land, and so robbed and pillaged their countrey: whence it may be it is, as some have observed, that it is not said here (according to the expression elsewhere used) the Lord sold them into the hand of Mi∣dian, but that the Lord delivered them into the hand of Midian.) What it was at this time that moved the Midianites to invade the land of Israel we need not enquire. The Israelites indeed in the latter dayes of Moses had made warre with the Midia∣nites, and destroyed multitudes of them, of which see the note, Numb. 31.17. and it may be that the Midianites pretended now the taking revenge upon the Israelites for that; but however, the Midianites (though the posterity of Abraham) were al∣wayes deadly enemies to the Israelites: and besides, when the Lord means to punish a people for their sinnes, he can bring against them what nation he pleaseth.

Vers. 2. And because of the Midianites, the children of Israel made them dens which are in the mountains, and caves, and strong holds.] That is, many of those dens, and caves, and strong holds which are in the land of Canaan, the Israelites made at this time, to wit, to hide themselves and their estates therein from the Midianites, the poorer sort the dens and the caves, and the other the strong holds and forts: and thus at first they onely thought to shelter themselves by these outward means, and did not seek to make God their hiding place, but all in vain, and therefore at length they saw their folly herein, and then as it is said, vers. 6. They cryed unto the Lord.

Vers. 3. And so it was when Israel had sowen, that the Midianites came, and the Amalekites, and the children of the East.] That is, and other the children of the East, to wit, of Arabia that lay eastward of Canaan. Even the Midianites were of these eastern nations (for they passed over Jordan that was on the east side of Ca∣naan when they invaded the land, and therefore when Gideon had overcome them, he sent to the inhabitants of mount Ephraim, chap. 7.24.25. to stop them from re∣turning over Jordan) but they were aided it seems by other of these eastern nations that bordered upon them, as the Ishmaelites, mentioned chap. 8.24. For they had golden earings, because they were Ishmaelites, and some others. Now it is noted that these nations came up every year into the land of Canaan when Israel had sowen, because the end of their coming was to eat up with their cattell the green corn, that so they might impoverish and samish the Israelites. For the most of these eastern people dwelt not in cities and towns, but in tents onely, which they used to remove

from one place to another, carrying their cattell along with them, whence is that of the Prophet, Esa. 13.20. It shall never be inhabited, neither shall it be dwelt in from one generation to another, neither shall the Arabian pitch tent there, neither shall the shepherds make their fold there: and so it was it seems with the Midianites, and therefore every spring when the Israelites had sowen they came up with their tents and cattell that they might eat up all the encrease of the land, and therefore partly are they compared to grassehoppers, or locusts, vers. 5. they came up with their cattell and their tents, as grassehoppers for multitude, &c.

Vers. 4. And they encamped against them, and destroyed the encrease of the earth, till thou come unto Gaza, &c.] Gaza lay on the coast of the midland western sea; and so they entered on the east, and went quite through the land, even as farre as Gaza that lay on the Western coasts, destroying all as they went, so that they left no sustenance for Israel, that is, none in a manner, they took from many of the Israe∣lites all their sustenance, and impoverished all by taking away the greatest part of that they had.

Vers. 8. The Lord sent a Prophet unto the children of Israel, &c.] This was to prepare them for the deliverance he intended them by Gideon, by calling them to re∣pentance and amendment of life.

Vers. 10. I am the Lord your God, fear not the gods of the Amorites, &c.] That is, worship not the Gods of the Amorites; because religious worship is alwayes ac∣companied with the fear and reverence of that God whom men worship, therefore fear is often put for the whole worship that is to be yielded to God.

Vers. 11. And there came an Angel of the Lord, and sat under an oke, &c.] This Angel was the sonne of God, who is therefore called Jehovah, vers. 24. And Gideon built an altar there unto the Lord, and called it Jehovah-Shalom, but not desiring to seem to Gideon any other then some Prophet sent unto him from the Lord, he sat down as a man wearied with travell, and desirous to rest himself (and therefore as a traveller he had a staff in his hand too, vers. 21. Then the Angel of the Lord put forth the end of the staffe that was in his hand) and that under an oke, that was in Ophrah, that pertained unto Joash the Abi-ezrite: that is, who was of the posterity of Abiezer, Josh. 17.2. and consequently of the tribe of Manasseh, as vers. 15. And he said unto him, Wherewith shall I save Israel? Behold, my family is poore in Manasseh, which is added partly to distinguish this Ophrah from another that was in the tribe of Benjamin.

And his sonne Gideon threshed wheat by the wine presse, to hide it from the Mi∣dianites.] This Gideon was doubtlesse the next that judged Israel, after Deborah; yet I do not conceive that he was now Judge when the Angel appeared unto him, and so had been all the seven years of the Israelites oppression by the Medianites but rather that he was called now thereto when he was called to deliver the Israelites from the Midianites. However, that he was a man of rank in the citie where he lived is evident by the mention that is made, vers. 27. of his taking ten of his servants a∣long with him when he went to do that which God enjoyned him: and the more ob∣servable therefore is that which is noted of him, that the Angel found him threshing his wheat. For hereby was plainly discovered that he was a man of an humble spirit, not disdaining any honest labour (and indeed we often find that when God hath af∣forded

any speciall favour to his servants, he hath as it were to testifie his approving of this, conferred it upon them still when they were so imployed:) and withall this doth plainly show what a sad condition the poore people of God were in at this time, when such a man as Gideon was glad to thresh his corn to hide it from the Midianites, not daring happely to trust his own servants with the doing of it: for which cause also it seems he threshed it out with a rod or flail, & did not tread it out with oxen, as the custome of those times was, because this way it might be done both more closely and speedily, and that too by the wine presse, where corn would not be looked for, and where perhaps he might thresh it out and not be heard when he was doing it.

Vers. 12. And the Angel of the Lord appeared unto him, &c.] That is, was seen of Gideon, and then spake to him as followeth, The Lord is with thee, thou mighty man of valour; the title here given to Gideon, thou mighty man of valour, may imply that he had been imployed in military affairs; but however it implyes that God now had and would still indue him with strength and courage to withstand the enemies of his people: and this salutation, the Lord is with thee, though it implyes Gods favourable presence, and all the comfortable effects thereof, yet here it hath reference chiefly to that implyed in the title given him, that God would be with him in his courageous opposing of the Midianites.

Vers. 14. And the Lord looked upon him, and said, Go in this thy might, &c.] The Lord by fixing his eyes so seriously upon him, as it were with affection and ad∣miration, did doubtlesse silently intimate the same that he expressed immediately in the words he said unto him, to wit, that he was the man chosen of God to deliver his people from these grievous calamities that now they indured, Go, saith he, in this thy might, that is, in the might of which he had formerly spoken, when he called him thou mighty man of valour, the might wherewith God had now fitted him, to be a worthy instrument of saving his people, and thou shalt save Israel from the hand of the Midianites; have not I sent thee? that is, know that the Lord hath sent thee, and hath imposed this task upon thee, and therefore having both authority and a promise of successe from him, thou mayest courageously undertake this service.

Vers. 15. And he said unto him, Oh my Lord, wherewith shall I save Israel? &c.] Because Gideons faith is commended, Heb. 11.32, 33. and because withall, the Angel did not reprove him for this he now spake, but onely satisfied him concer∣ning that he now inquired of, it may seem probable that he spake not these words, wherewith shall I save Israel? as not believing what was promised, but because knowing his own insufficiency for so great a work, and being conscious to himself of the weaknesse of his faith, he desired to be informed how this should be done that was promised, as being glad to have his faith strengthned, lest those unlikely hoods which his reason discerned should be any hinderance to him, either in believing what was promised, or undertaking what was commanded: and so the like may be said con∣cerning his desiring of signes, vers. 17, 36, 37.

Vers. 16. Surely I will be with thee, and thou shalt smite the Midianites as one man.] That is▪ as easily as thou mayest smite one man.

Vers. 17. If now I have found grace in thy sight, then shew me a signe that thou talkest with me.] That is, thou speakest to me in the name of the Lord, saying,

I will be with thee, and thou shalt smite the Midianites as one man: now therefore make it manifest to me by some signe or other that thou talkest with me, that is, that thou art that same Lord, that great Angel of God, at whose command I may safely undertake this enterprise. See the foregoing note upon verse 15.

Vers. 18. Depart not hence, I pray thee, untill I come unto thee, and bring forth my present and set it before thee.] Because the word here translated my present may also signifie a meat-offering, (and so therefore it is rendred in the margine of our Bi∣bles) therefore many Expositours conceive that Gideon meant to fetch out a sacrifice, which he meant should be offered by himself, or by the Angel; but there is no just ground for this conceit in the Text. The Hebrew word, which commonly signifieth a meat-offering, is frequently also used for any present, or gift in generall, as before chap. 3.15, 17. where there is mention made of a present that Ehud carried; the He∣brew word is the same that is used here, and which ordinarily is translated a meat-offering: and so it is in many other places. Besides, had Gideon intended to fetch out a sacrifice, would he have brought out a kid ready boyled, together with the broth, as in the following verse we see he did? when do we reade of any such sacrifice? Questionlesse therefore Gideon intended no sacrifice, but onely meant to bring forth some provision or other for this messenger sent from God unto him, that he might eat thereof and refresh himself, as Abraham did for those Angels that appeared unto him, Gen. 18.5. and that the rather, because he expected some signe from him, whereby he might know whether he were the great Angel of God, or whether he were some Prophet or other messenger sent unto him from God, concerning which he was not yet fully satisfied.

Vers. 19. And Gideon went in, and made ready a kid and unleavened cakes, &c.] To wit, because these might suddenly be made ready.

Vers. 20. And the Angel of the Lord said unto him, Take the flesh and the un∣leavened cakes, and lay them upon this rock, and poure out the broth, and he did so.] Though Gideon brought these things forth for the repast of this man of God (for such he conceived him to be) yet at his command he thus disposed of them, as per∣ceiving that he intended to shew some signe thereby, as he himself had desired, ver. 17.

Vers. 21. And there rose up fire out of the rock, and consumed the flesh, &c.] So soon as the Angel had touched these things with the end of his staff, fire out of the rock consumed them, notwithstanding the broth was poured forth upon the rock, and the flesh that was laid thereon, which was doubtlesse enjoyned that the miracle might be the greater, as for the same cause Elijah poured water upon his sacrifice, 1. Kings 18.33. and thus he made a kind of sacrifice of that which Gideon brought for him to eat; and by causing fire to come miraculously out of the rock to consume it, did both make known to Gideon who he was, and also might signifie, first, Gods acce∣ptance of that offering (for the miraculous burning of sacrifices was an usuall signe of Gods accepting them:) secondly, that God would accept of the service which Gideon should afterwards do him: thirdly, that it was as easie for the Lord to con∣sume his adversaries, as to burn up that his offering. And besides, we may look upon this as a sweet representation of our Evangelicall sacrifices. The rock whereon our sacrifices must be laid is Christ, and the Spirit which is as fire, from him derived to us, is that which must make our services pure and holy, and fit to be offered to the Lord.

Vers. 22. Gideon said, Alas, O Lord God! for because I have seen an Angel of the Lord face to face.] It seems that in those dayes they apprehended that the see∣ing of an Angel of God was very perillous for the life of a man: for thus also Ma∣noah was affrighted upon the same occasion, chap. 13.22. And Manoah said unto his wife, We shall surely die because we have seen God. Gideon therefore perceiving now that it was an Angel, partly by the miraculous and sudden burning up of the provision he had brought forth, with fire that came out of the rock; but especially, by the sudden vanishing of the Angel out of his sight, he was so far over-born with fear, that he could scarce think he should live, notwithstanding the Angel himself had immediately before told him, that he should smite the Midianites as one man. And thus by this grievous affrightment, he that ere-while was saluted by the Angel as a mighty man of valour, was taught what the most valiant men are if they be but a little left to themselves, and not supported by God.

Vers. 23. And the Lord said unto him, Peace be unto thee, fear not, thou shalt not die.] It is said before, ver. 21. that the Angel departed out of his sight; this therefore he spake unto him out of the aire immediately after his vanishing away; or else, the meaning may be, that he said this to him the next night: for so long his fear might well continue, and therefore it is happely said, vers. 15. that the same night the Lord said unto him, Take thy fathers young bullock, &c. that is, the same night wherein he had comforted him against this his fear.

Vers. 24. Then Gideon built an altar there unto the Lord.] That is, in the place where this signe had been wrought, it was therefore the same altar mentioned vers. 26. for that was built upon the top of this rock; onely here it is generally set down (as it is usually in the Scriptures) and afterward the warrant he had from God, and the manner how he did it, is expressed.

Vers. 25. And it came to passe the same night that the Lord said unto him, &c.] In this and the following verse we have the relation of the Lords appearing to Gide∣on the second time, and the directions he gave him for some things he was to do, be∣fore he undertook the deliverance of the people from the oppression of the Midia∣nites: But whether this were by a visible apparition of an angel as the former was, or onely in a dream, it is not expressed, onely it is said that it was in the night, (which may make it probable that it was in a dream, or nightly vision) yea, the same night, that is, either the same night wherein the Angel had comforted him, as before-said, vers. 23. And the Lord said unto him, Peace be unto thee, fear not, thou shalt not die: or rather the same night after the Angel of the Lord appeared to him, of which the story hath hitherto spoken. The first direction given him may be diversly read, to wit, Take thy fathers young bullock, and the second bullock of seven years old (for so it is in the margin of our Bibles) or, Take thy fathers young bullock, even the se∣cond bullock of seven years old. If we reade it as it is in the margin, then it is evident that there were two bullocks that Gideon was commanded to seize upon, and doubt∣lesse both were to be sacrificed, though there be expresse mention made of his sacri∣ficing but one of them, vers. 26. Onely it is then questionable, whether the words were intended to imply, that one of them onely was his fathers, and the other happe∣ly the peoples, known by the name of the second bullock, and provided for the pub∣lick service, to be offered as a sacrifice to Baal; or to imply onely the difference of

their age (both being his fathers) the one his young bullock, the other the second bullock, of seven years old. But now if we reade it as it is in our Bibles, Take thy fathers young bullock, even the second bullock of seven years old, then there was but one bullock he was to seize upon, to wit, his fathers young bullock, even the second bullock of seven years old; which seems most probable, because there is afterwards no mention made of the sacrificing any other but one bullock, to wit, the second bullock of seven years old; but why was this called the second bullock? I answer, it might be so called in diverse respects, as because it was the second in their order of standing in the stall, or of their drawing in the plow or wain, or because it was the second in regard of age or worth, or because it was the second in order of those that were prepared and set apart for Baals sacrifice; and indeed this last seems to me the most probable, for though there be nothing in the text whereby we can certainly conclude for which of these reasons it was called the second bullock, yet because it is evident that this bullock was devoted to Baals service (for vers. 28. we see the inhabitants of Ophrah reckoned this as a main part of Gideons sacri∣ledge, Behold the altar of Baal was cast down, and the grove was cut down that was by it, & the second bullock was offered upon the altar that was built) we may the ra∣ther think that in respect of something that concerned Baals sacrifice it was called the second bullock; and that this bullock was chosen by the Lord rather then another, be∣cause it was seven years old, and hereby might signifie that the Midianites tyranny which had lasted seven years should now have an end, together with the suppressing of Baals worship in the land.

And throw down the altar of Baal that thy father hath, and cut down the grove that is by it.] This is the second direction that is given here to Gideon, to wit, that he should throw down Baals altar, and cut down the grove by it. That all the in∣habitants of Ophrah had an interest in this altar and grove we may see by their con∣testation with Gideons father about it, vers. 30. Then the men of the city said unto Joash, Bring out thy sonne that he may die, because he hath cast down the altar of Baal, and because he hath cut down the grove that was by it. It seems therefore that Joash Gideons father as being the chief magistrate of that place had built this altar at his own expence, and upon his own ground (though not for his use onely, but for the publick use of all the inhabitants of Ophrah) and that therefore the Lord calls it here his fathers altar. However observable it is: first, that ere Gideon might go to fight against the Midianites the enemies of God and his people, he was enjoyned to set on foot the reformation of Religion, and the extirpation of superstition and idolatry, which had provoked the Lord to displeasure against them, thereby as it were to make way for a happy victory: secondly, that he was enjoyned to begin this work of reformation, in the throwing down of his fathers altar, &c. Take thy fathers young bullock, and throw down the altar of Baal that thy father hath, the Lord there∣by teaching him, that he that would reform publick abuses must begin with his own family and friends, and that in yielding obedience to God he might not fear to offend his father, or any other that was dearest to him; and that his affection to his father should make him most carefull to winne him from every way of false worship:third∣ly, that before that charge is given him which followeth in the next verse, concerning his building an altar to the Lord, he is first here appointed to throw down Baals al∣tar.

Gods altar and Baals, the Ark and Dagon cannot stand together, the true wor∣ship of God will not be accepted of God, where Baals altars are not first thrown down.

Vers. 26. And build an altar unto the Lord thy God upon the top of this rock in the ordered place.] Or as it is in the margin, in an orderly manner. This is the third direction given to Gideon, that when he had thrown down Baals altar, and cut down the grove, he must build an altar unto the Lord in that very place upon the top of the rock, whereat the Angel first appearing to him, the Lord had given him a signe, by causing fire to come out of that rock to consume the provision that was laid there∣on, brought forth for the Angel. Here therefore we have the command for the build∣ing of the altar, the building whereof is related before; and that place was no doubt purposely chosen for the building of this new altar, to signifie that it was built to the honour of that God who had there appeared to him; and that both by way of thank∣fullnesse for the mercy there promised, and by way of imploring the accomplishing of that promise in the deliverance of his people from the oppression of the Midia∣nites. As for the last words, if we reade them as they are in the margin, in an orderly manner, then the meaning may be, either that he was to build the altar of earth and unhewen stones, as was ordered in the Law of Moses, Exod. 20.24, 25. or else, that he was to build it in such a manner, that it might be convenient for the ser∣vice that was to be done upon it, the laying of the wood in order upon it, and then the burning of the sacrifice thereon. But if we reade it as it is in our text, in the ordered place, then thereby I conceive is onely meant, that the altar was to be built in that very place of the rock, which was before ordered to be the place whereon the provisi∣on was to be laid, that Gideon had brought out for the Angel, vers. 20. and which was chosen as being plain, and fit for this service.

And take the second bullock, and offer a burnt sacrifice with the wood of the grove which thou shalt cut down.] It was not lawfull for any but the priest to offer sacrifice, or to build any altar, or to offer sacrifice any where but onely in the Taber∣nacle; but here Gods speciall command was a sufficient warrant for Gideon.

Vers. 27. Then Gideon took ten men of his servants, and did as the Lord had said unto him.] He took so many of his servants, that it might be the more speedily dispatched, because it was to be done before morning; and observable it is, that Gi∣deon, being a man that feared God even in those corrupt times, had ten servants that were ready to joyn with him in suppressing the idolatry of Baal.

And so it was, because he feared his fathers houshold, &c.] That is, because he feared them lest they should hinder him in that he had to do. He was not affraid of any evil that they could do to him, for he might well know that it would be known who had done it, and this would prove as dangerous for him, as if he had been taken in the doing of it; but which he feared was, lest he should be interrupted by them, and kept from doing what God had charged him to do. So that it is the wisdome and prudence of Gideon, that is here commended that taking the advantage of the night and setting as many hands together at work as he could, no body knew any thing of it to make head against him, ere the work was done.

Vers. 29. They said, Gideon the sonne of Joash hath done this thing.] He might soon be suspected, because he was known to be no friend of Baal; but many other wayes also it might be discovered.

Vers. 30. Then the men of the city said unto Joash, Bring out thy sonne that he may die, &c.] Herein was discovered the violent rage wherewith they were carri∣ed in their zeal for Baal. Joash it seems was either their chief Magistrate, or at least a man of chief note and esteem amongst them, and well they might think that it would go much against him to deliver up his son to such an enraged multitude; but so far were they transported with fury when they saw the altar of their idol-god thrown down, that they regarded Joash no more now then another man; nor will they stand to examine the cause, nor to heare what Gideon can say for himself, he had pulled down Baals altar and therefore he must suffer for it, yea the father must deli∣ver his own sonne to death; this they demanded peremptorily, and nothing else would serve their turn, wherein we see how God tryed the faith of Gideon, in this first act of his obedience to Gods command.

Vers. 31. And Joash said unto all that stood against him, Will ye plead for Baal? &c.] It seems that Joash had hitherto himself been a worshiper of Baal: either there∣fore God did now extraordinarily change his mind, and move him thus to plead a∣gainst Baal; or else Gideon had acquainted his father with the vision he had seen, and so wonne him to approve of his fact, and to desire the suppressing of that idol-wor∣ship, which formerly himself had practised; or else, being a man indifferent for mat∣ters of Religion, he sayes this to save his sonne, not being very zealous for his idol-god, as pretending it a wrong to plead for Baal, as if he could not plead for himself.

Vers. 32. Therefore on that day he called him Jerubbaal, saying, Let Baal plead against him, &c.] As it were in memorie of this fact, and to testifie his resolution to defend him in it. For Jerubbaal is by interpretation, Let Baal plead for himself. In 2. Sam. 11.21. he is called Jerubbesheth.

Vers. 33. Then all the Midianites, and the Amalekites, and the children of the East were gathered together and went over, and pitched in the valley of Jezreel.] That is, they came over Jordan: (for they came out of the east) and pitched in the valley of Jezreel, which was in the tribe of Manasseh, Josh. 17.16. And the chil∣dren of Joseph said, The hill is not enough for us; and all the Canaanites that dwell in the land of the valley, have chariots of iron, both they which are of Bethshean and her towns, and they who are of the valley of Jezreel, and borders upon Issachar, Josh. 19.18. and not farre therefore from Ophrah, where Gideon was: there was another Jezreel in the tribe of Judah, Josh. 15.56. But the city which gave the name to this valley, was in the tribe of Manasseh, where the kings of Israel had a stately pallace, 1. Kings 21.1. And it came to passe after these things, that Naboth the Jez∣reelite had a vineyard which was in Jezreel, hard by the pallace of Ahab king of Samaria.

Vers. 34. But the Spirit of the Lord came upon Gideon.] That is, God by his Spirit did work upon him in an unusuall manner, by stirring up in him a zealous de∣sire to go against the Midianites, and furnished him with all gifts requisite for the service he had called him to; and because happely his carriage of himself in the busi∣nesse was such, that every one might plainly see, that it was a Spirit above that of mans that carried him on in this work; therefore is it, that in the Hebrew the word is clothed. But the Spirit of the Lord clothed Gideon.

And he blew a trumpet, and Abiezer was gathered after him.] That is, his own

family the Abiezrites, who now saw their folly in opposing him in Baals behalf; or if not so, were at least in their necessity glad to cleave to him.

Vers. 35. And he sent messengers throughout all Manasseh, &c.] That is, both those within and those without Jordan.

And he sent messengers unto Asher, and unto Zebulun, and unto Naphtali, and they came up to meet them.] The meaning is, that he sent messengers to all the neigh∣bouring tribes, except Ephraim, (which occasioned that quarrell related afterwards in the eight chapter) and so from all these tribes there came many in to Gideon; for that is the meaning of the last clause, And they came up to meet them, that is, from these tribes there came many to meet and to joyn themselves with those forces he had already gathered.

Vers. 37. Behold, I will put a fleece of wooll on the floore, &c.] See the former note, vers. 13. No doubt Gideon had respect in these two following signes which he desired, onely to be assured of Gods will concerning the event of his fighting with the Midianites, and happely thereby to encourage his followers and souldiers whom he gathered together: yet herein also we have a sweet resemblance of Gods dealing with the Jews first, and afterward with the Gentiles; the doctrine of salvation and spirit of grace are often in the Scripture compared to a dew, distilling down from heaven, Deut. 32.2. My doctrine shall drop as the rain: my speech shall distill as the dew, as the small rain upon the tender herb, and as the showers upon the grasse. Hos. 14.5. I will be as the dew unto Israel: he shall grow as the lillie, and cast forth his roots as Lebanon. A long time the Jews were filled with this dew, whilst all the nations of the earth besides were dry and barren, Psal. 147.19, 20. He shew∣eth his word unto Jacob, his Statutes and judgements unto Israel. He hath not dealt so with any nation: and as for his judgements, they have not known them. But now since Christs coming, this fleece, the people of the Jews are become dry, whilst all nations of the earth about them, are continually watered with this dew of grace: Psal. 107.33, 34, 25. He turneth rivers into a wildernesse: and the water springs into dry ground: A fruitfull land into barrennesse, for the wickednesse of them that dwell therein. He turneth the wildernesse into a standing water: and dry ground into water springs. Esa. 35.6, 7. Then shall the lame man leap as an hart, and the tongue of the dumbe sing: for in the wildernesse shall waters break out, and streams in the desert: Esa. 43.19, 20. Behold I will do a new thing: now it shall spring forth, Shall ye not know it? I will even make a way in the wildernesse, and rivers in the de∣sert. The beasts of the field shall honour me, the Dragons and the Owls, because I give waters in the wildernesse, and rivers in the desert, to give drink to my people•• my chosen.

CHAP. VII.

Vers. 1. THen Jerubbaal (who is Gideon) and all the people that were with him, rose up early, and pitched beside the well of Harod.] Which sig∣nifieth fear; probable it is therefore that it was so called from the fear of those cow∣ardly Israelites which here forsook their Captain and brethren.

Vers. 2. The people that are with thee, are too many for me to give the Midia∣nites into their hands, lest Israel vaunt themselves, &c.] The whole army that Gi∣deon

had gathered when they were all together, was but two and thirty thousand, and the Midianites on the other side were at least a hundred thirty and five thousand; for there were an hundred and twenty thousand of them slain in the first overthrow, and the remainder that were left with Zebah and Zalmunna were fifteen thousand, chap. 8.10. So that the Midianites were above foure times so many as the Israelites when Gideon had his whole army together. Now considering, first this great dis∣proportion that was already betwixt the forces of Gideon, and the host of the Midi∣anites: and secondly, how unexpectedly the Lord had raised the spirit of Gideon to undertake this attempt, and made the people so willing to follow him, that ere while had hid themselves in caves and dennes of the earth, chap. 6.2. and thirdly, that God had beforehand told Gideon that he would deliver the Midianites into their hands, and confirmed his promise with many miraculous signes; I say, considering these things, one would have thought, that had the Israelites vanquished the Midianites with these two and thirty thousand that were now come in to Gideon, they would never have attributed their victory to themselves, and robbed God of his glory. But the Lord knew well how prone men are upon any successe in this kind to vaunt them∣selves, and to forget God; and therefore being very tender of his glory this way, he would not let the Israelites be so many as they were, but would have them brought to a handfull of three hundred men, that they might be the more abundantly convin∣ced, that their victory was merely of God, and not of themselves.

Vers. 3. Whosoever is fearfull and afraid, let him depart early from mount Gile∣ad.] That the Israelites should make such a proclamation as this when they were to go out to battell, God had formerly enjoyned in his Law, Deut. 20.8. Concerning which, see the the note in that place. Now for the mount Gilead from which they were now to depart, because that mount Gilead which is so frequently mentioned in the Scripture, was without Jordan, and Gideon and his army were now within Jor∣dan, chap. 6. it must needs be yielded that this mount Gilead here spoken of, was another mount of the same name in the tribe of Manasseh within Jordan, near the valley of Jezreel where the Midianites now lay: which is probable enough conside∣ring that we may well think, that a great many of this half of Manasseh within Jor∣dan were also descended from Gilead the sonne of Machir the sonne of Manasseh, and night therefore call this mountain Gilead, either in remembrance of their father, or else, as a witnesse that though they were parted from their brethren by Jordan, yet they were of the same tribe with those of their brethren the Manassites that inhabited mount Gilead without Jordan.

And there returned of the people twenty and two thousand, and there remained ten thousand.] For though they had before of their own accord, as volunteirs, coura∣giously proffered their services against the Midianites, yet now when they came to see the power and strength of the enemy, their hearts began to fail them, and thereupon they soon imbraced this liberty given them to depart away.

Vers. 4. The people are yet too many: bring them down unto the water, and I will try them for thee there.] That is, I will discover who they be that are indeed fit for this service.

Vers. 5. Every one that lappeth of the water with his tongue as a dog lappeth, him shalt thou set by himself, &c.] That is, every one that takes up water in the

palm of his hand, and so laps it up. Those that were to be dismissed were such as kneeling down upon their knees, bowed their heads down to the river, and so put∣ting their mouthes into the water drunk and sucked up their fill; the other sort that were to be retained were such, as onely bending their bodies a little, did with their hands snatch up a little water for the refreshing of themselves, and so lapping it up, went away. And these are said to lappe as a dog lappeth, because this kind of drink∣ing in such a snatching manner, without thrusting their mouths into the water as horses and other cattell do, is most like the lapping of dogs, who put not their mouths into the water, but snatch it up with their tongues, nor drink so soakingly as other cattell, especially when they are hunting, but onely lappe a little and make hast pre∣sently away: and why were these chosen and the other sent away? because that other kind of drinking argued weaknesse and faintnesse, sloth, and a greedy desire of filling themselves, as men impatient of the thirst they had indured; this on the other side ar∣gued strength and abilitie of body, and that they were content with a little refreshing, more minding the businesse they had in hand then the filling themselves.

Vers. 7 By the three hundred men that lapped, will I save you, &c.] Whereas of the enemy there were at least a hundred thirty five thousand, chap. 8.10. so that for every souldier Gideon had left, there were foure hundred and fifty of his enemies: and in this poore remainder of Gideons troups which he brought, we see a shadow of that Christ saith, Matt. 22.14. Many are called, but few are chosen.

Vers. 8. So the people took victualls in their hands, and their trumpets.] That is, the trumpets of the whole army, even those that were dismissed; for amongst thirty two thousand, there might well be three hundred trumpets.

Vers. 9. And it came to passe the same night the Lord said unto him, &c.] That is, the same night after he had dismissed all his souldiers, save onely those three hun∣dred men that lapped the water; so that it seems, this also the Lord revealed to him in a nightly vision or dream. The like is noted before in the foregoing chapter.

Vers. 10. But if thou fear to go down, go thou with Phurah thy servant down to the host.] That is, if thou fearest to go down and set upon the enemy, because thy army is reduced to so small a number, then go first with thy servant privately to their army, and there thou shalt hear what shall further stregthen thy faith.

Vers. 12. And the Midianites, and the Amalekites, and all the children of the east, lay along in the valley, like grassehoppers for multitude.] There is expresse men∣tion made of a hundred thirty five thousand of them, chap. 8.10. Now Zebah and Zalmunna were in Karkor, and their host with them, about fifteen thousand men, all that were left of the children of the east: for there fell a hundred twenty thousand men that drew sword.

Vers. 13. Behold, I dreamed a dream, and lo, a cake of barley bread tumbled into the host of Midian, &c.] The analogy betwixt Gideon and this barley cake con∣sists chiefly in this, that being a man comparatively base and of no esteem, nor likely in the eye of reason, with those poore weak troops, which he had so suddenly scram∣bled together, to ruine the whole army of the Midianites (no more then that the fall of a barly cake should overthrow one of their strongest and goodliest tents) but ra∣ther likely to be devoured by them, so soon as ever he should show himself amongst them, even to be eaten up by them, as men eat bread, Psalm 14.4. he should not∣withstanding,

utterly ruine and overthrow that huge army of the Midianites, and lay their pomp and glory in the dust.

Vers. 15. And it was so, when Gideon heard the telling of the dream, and the interpretation thereof, that he worshiped, &c.] That is, he bowed himself to God by way of thankfullnesse for bringing him to hear this for the strengthening of his faith: for first, hereby it was manifest that God had already stricken them with a fear of him & those forces which he had raised against them: and secondly, he might plainly see that Gods hand was in this businesse to comfort and encourage him, that just at this time one of the souldiers should be telling this dream, and another of his fellows should in this manner expound it.

Vers. 18. And say, The sword of the Lord, and of Gideon.] Thus was Gideon carefull in the first place to ascribe all their successe to the Lord, acknowledging thereby that Gideons sword would have been of no power to vanquish their ene∣mies, if the Lord should not fight for them, and cause the sword of Gideon to be vi∣ctorious; but yet withall he appointed them to joyn his name with the Lords, the sword of the Lord, and of Gideon, because he perceived by that which he heard in the camp of the Midianites, that the Lord had made his name terrible amongst them.

Vers. 19. So Gideon and the three hundred men that were with him, came to the outside of the camp, in the beginning of the middle watch.] If the Hebrews in these times did (as some conceive) divide the night into three watches, the meaning of the words is plain, that this was done in the beginning of the second watch; but it is evi∣dent that in future times they had foure watches, allowing three hours to every watch, Matt. 14.25. And in the fourth watch of the night, Jesus went unto them walking on the sea. If it were so now also, the meaning must be, that Gideon came upon them in the beginning of the third watch, which is called the middle watch, be∣cause it begun about midnight; but I should rather think that they had not four watches, till they came to be under the Romane government, and so followed their custome in the ordering of their night-watches.

And they blew the trumpets, and brake the pitchers that were in their hands, &c.] Besides the terrour of the suddennesse of seeing so many lights burning about them, and of hearing so many pitchers broken, so many trumpets sounding, and so many men crying out, the sword of the Lord, and of Gideon, & that in the dead of the night when they lay sleeping securely, the first thoughts which advised reason could suggest must needs be, that it could not but be a mighty army that had so many trumpets and lights attending them, and hence it was, that the Midianites ran and cryed and fled, vers. 21. Yea besides, we may well think this was the rather appointed that herein we might have a sweet type of the spirituall conquest of Satan by Christ and his elect. For how did Christ vanquish hell and death, but 1. by being broken for our transgressions, and bruised for our sinnes, Heb. 2.14. For as much therefore as the children are pertakers of flesh and bloud, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is, the devil: and 2. by his resurrection, wherein the splendour of his divini∣ty did shine forth most gloriously, Rom. 1.4. and 8.34. And how do the Saints pre∣vail, but 1. by the preaching, and the free profession of the Gospell, the treasure we have in earthen vessels, 2. Cor. 4.7. that the excellency of the power may be of God,

and not of us: 2. By shewing forth the power of the word in the light of a holy con∣versation: and 3. By a willing suffering for the truth, Rev. 12.11. They overcame him by the bloud of the Lamb, and by the word of their Testimony, and they loved not their lives unto the death.

Vers. 21. And they stood every man in his place, round about the camp.] As if they had come onely to be torch-bearers to the rest of the army; and indeed thereby testifying also, that this victory was to be the sole work of God, according to that, Exod. 14.14. The Lord shall sight for you, and ye shall hold your peace.

Vers. 24. Then all the men of Ephraim gathered themselves together, and took the waters unto Beth-barah, and Jordan.] That is, the foords and passages of the river Jordan, even unto Beth-barah, or Bethabarah, John 1.28. or else, these waters unto Beth-barah, were some other rivers they were to passe over, ere they came to Jordan, and therefore distinguished from them; and indeed, by this means many of the Midianites did they here intercept, and amongst the rest, two of their princes, Oreb, and Zeeb, and the other that escaped over before the passages could be taken Gideon pursued; now hereby the Israelites might have seen the humble spirit of Gi∣deon; namely, that he desired not to ingrosse the glory of the victory wholy to him∣self, but was willing that his brethren should have their share in it too.

Vers. 25. And they slew Oreb at the rock Oreb, and Zeeb they slew at the wine∣presse of Zeeb, &c.] That is, the rock and winepresse which were afterwards called, upon this occasion, the rock Oreb, and the wine presse of Zeeb; namely, because there these princes were taken and slain, the very places where it may be they had hid themselves for fear of the Israelites. As for the next clause, where it is said, that they brought the heads of Oreb and Zeeb to Gideon, on the other side Jordan, though this be here inserted, that so the whole passage of that which the men of Ephraim did might be related together, yet it was not done (as is expressed in the words) till Gi∣deon had passed over Jordan to pursue those Midianites that were escaped; which must be noted, because we see that after this there is mention made of Gideons passing over Jordan, Chap. 8.4. And Gideon came to Jordan, and passed over, he and the three hundred men that were with him.

CHAP. VIII.

Vers. 1. ANd the men of Ephraim said unto him, Why hast thou served us thus, &c.] See the last note of the foregoing chapter. As afterwards they quarrelled with Jephthah, chap. 12.1. And the men of Ephraim gathered them∣selves together, and went northward, and said unto Jephthah, Wherefore passedst thou over to fight against the children of Ammon, and didst not call us to go with thee. So here now they contended with Gideon. Jacob had given this tribe of Ephraim the preheminence above that of Manasseh, which might happely make them the more impatient of this dishonour which was now done them as they con∣ceived, and the lesse able to brook that the Manassices, of whom Gideon was, should become so renowned for this victorious exploit of theirs against the Midianites. But however being puffed up, partly with the potency of their tribe, and partly with the preheminence they had above the other tribes, in that the Tabernacle was settled a∣mongst them, to wit, in Shilo, which was one of their cities; but especially with their

good successe in that late service they were called to of taking the passages of Jordan, where the flying Midianites were to passe over, when they came to Gideon with the heads of Oreb and Zeeb, they quarrelled with him, because they were not called out, as well as some other of the tribes, when he first raised forces to go against the Midianites, pretending it to be a great disregard, yea, contempt of them, that other tribes that were not so nearly allyed to them as they were (both these tribes being of Josephs posterity) should be called in by Gideon and his Manassites to the first on∣set, which was the greatest exploit; and they onely left to snatch up here and there some of the flying Midianites, after others had routed them.

Vers. 2. Is not the gleaning of the grapes of Ephraim better then the vintage of Abiezer?] Because the men of Ephraim quarrelled against Gideon, who was of the family of Abiezer, was chiefly from this, that they looked upon the service which they were called too, in taking the passages of Jordan from the flying Midianites, as so poore and mean a businesse in comparison of that which Gideon, and his Manassites had done, (Gideon and his souldiers had hewen down the great army of the Midia∣nites, and then they were called in to gather up the chips; or Gideon had gathered in the vintage, and then they were called in to come and gather up their gleanings) therefore doth Gideon answer them thus, Is not the gleaning of Ephraim better then the vintage of Abiezer? as if he had said, Suppose it be so as you conceive, surely considering that you have had the killing and pillaging of such multitudes of them, and especially, that you have taken and slain two of their kings; you must needs yield that your gleanings (if they be but gleanings) are better then our vintage; now be∣cause Gideon could not have said this so well after he and his three hundred men had slain Zebah and Zalmunna, the other two princes of the Midianites, therefore it is probably thought by some, that this expostulation of the Ephramites with Gideon, was before he had discomfited those princes of Midian, though it was after he was gone over Jordan, as is expressely noted in the last verse of the foregoing chapter.

Vers. 4. And Gideon came to Jordan and passed over, &c.] This was before the men of Ephraims contending with him, though here it be mentioned after it. See the note chap. 7. vers. 25.

Vers. 5. And he said unto the men of Succoth, Give I pray you, loaves of bread, &c.] This was not that Succoth in Egypt, Exod. 12.37. whether the children of Israel removed from Rameses, but a city in the tribe of Gad, Josh. 13.27. which had it name from the boothes which Jacob made there, at his return out of Mesopo∣tamia, Gen. 33.17. And Jacob journeyed to Succoth, and built him an house, and made boothes for his cattell: therefore the name of the place is called Succoth.

Vers. 6. And the princes of Succoth said, Are the hands of Zebah and Zalmunna now in thy hands, &c.] They saw that many, even fifteen thousand, of the Midianites were escaped, vers. 10. these they thought might soon ralley themselves together a∣gain, and become too strong for Gideon and his three hundred wearied men, at least they might escape, muster new forces, and then entring the land again, might wreak their teene upon those that should afford Gideon any succour now in this his necessity; and upon these grounds they reject his motion with scorn, as judging it most unlike∣ly, if not impossible, that he should wholly subdue the Midianites, and save the Isra∣elites out of their hands.

Vers. 7. I will tear your flesh with the thorns of the wildernesse, and with briers.] See vers. 16.

Vers. 8. And he went up thence to Penuel, and spake unto them likewise, &c.] Which was a city in that very place where Jacob wrestled with the Angel, Gen. 32.30. And Jacob called the name of the place Peniel.

Vers. 9. When I come again in peace, I will break down this tower.] It is most probable that Gideon in his treating with the men of Penuel, perceived that the confidence they had in a strong tower which they had built, and in which they stood upon their guard, made them answer him with such scorn and disdain as they did, and that thereupon he threatned them, that at his return he would not onely destroy them, but break down their tower too.

Vers. 11. And Gideon went up by the way of them that dwelt in te••ts, &c.] That is, of the Arabians, who lay eastward of the Israelites; so that it seems Gideon fearing to be discovered if he had followed right on forward, fetched a compasse a∣bout, and came upon them on the east side where they never feared any enemy, to wit, on the east of Nobah and Jokbeah. Now Nobah was a city in the land of Manasseh, Num. 32.42. but happely in the confines of Gad; for Jokbeah was one of their ci∣ties, Num. 32.25.

Vers. 14. And he discribed unto him the Princes of Succoth.] That is, he gave him their names in writing, as the Hebrew word signifieth, happely withall telling him where they dwelt, and how they might be known and found. For be∣cause Gideon knew that the Magistrates onely were in fault that he was so scorn∣fully denyed a little refreshing for his souldiers, therefore was he so carefull to in∣quire after these princes of Succoth, that so none might suffer but those that were guiltie.

Vers. 16. And he took the Elders of the city, and thorns of the wildernesse, and briers, and with them be taught the men of Succoth.] In what manner they were torn with these thorns and briers it is not expressed; that they were slain, it is most probable, because the men of Penuel were slain, vers. 17. Some conceive that they were cast out naked upon briers and thorns, and then that carts and wains were drawn over them, as they used in those countries to beat out hard corn with a cart wheel, Esa. 28.27. For the fitches are not threshed with a threshing instrument; neither is a cart wheel turned about upon the cummin: but the fitches are beaten out with a staffe, and the cummin with a rod. Whence is that phrase of turning the wheel over the wicked, Prov. 20.26. A wise king scattereth the wicked, and bringeth the wheel over them; which is, because they thus reade this clause, with them he threshed, or beat out the men of Succoth. But others conceive they were beaten or scourged to death with them, or at least that they vvere beaten vvith these, and aftervvards vvere slain some other vvay. But hovvever, the meaning of that expression, with them he taught the men of Succoth, is, that thereby he taught them to know what it vvas to use him and their brethren as they had done.

Vers. 17. And he beat down the tower of Penuel, and slew the men of the city.] That is, the Magistrates of the city, as before he did in Succoth.

Vers. 18. Then said he unto Zebah and Zalmunna, What manner of men were they whom ye slew at Tabor.] Because it seems Gideon had heard that these kings

had slain certain men of the Israelites that had retired themselves for shelter to some strong holds or caves in mount Tabor, and feared they vvere his brethren, because they amongst others sought to provide for the saving of their lives in those dangerous times as others did, chap. 6.2. And the hand of Midian prevailed against Israel: and because of the Midianites the children of Israel made them the dens which are in the mountains and caves and strong holds; and had not been since heard of, there∣fore he inquires thus concerning the men vvhom they had there slain.

And they answered, As thou art, so were they; each one resembled the children of a king.] This may be meant of that likenesse of feature which is usually amongst brethren, but plainly it intends that they were of a goodly and comely personage, even as Gideon was, and such as might well beseem men of a princely and Royall stock.

Vers. 19. As the Lord liveth, if ye had saved them alive, I would not slay you.] The meaning is, that he would have spared them, because they had shown mercy to his brethren; and hereby he expresseth his sorrow for his brethren, and shews what little cause they had now to expect any mercy from him.

Vers. 20. And he said unto Jether his first-born, Up and slay them.] Upon him he imposeth this work rather then any other, first, that he might train him up, even from his young years, to draw his sword against the enemies of Israel, and to be se∣vere to those that should rise up against God, and against his people: secondly, that it might be done by way of avenging the death of his brethren: thirdly, because it would adde, if not to the pain, yet to the dishonour of their death, to die by such a hand

Vers. 21. Then Zebah and Zalmunna said, Rise thou, and fall upon us: for as the man is, so is his strength.] In this reply of theirs, first, they descant in a kind of scornfull manner upon that command of Gideons setting a child to take away their lives; whereas indeed, this his young heire had scarce courage enough to look them in the face: secondly, they provoke Gideon (as impatient of delay) to rise upon them himself, and rid them out of the way, thereby discovering their contempt of death, and how much they scorned to begge life, and withall happely being loath to die by the hand of a child.

And took away the ornaments that were on their Camels necks.] As the me∣morials of this great victory.

Vers. 22. Then the men of Israel said unto Gideon, Rule thou over us, both thou and thy sonne, &c.] That is, they offered to receive him to be their king, and to set∣tle the kingdome successively upon his posterity.

Vers. 23. And Gideon said unto them, I will not rule over you, &c.] That is, not as a king; he judged Israel unto his dying day, but it was the kingdome of Israel, the regall power, which they proffered, and he now refused, and that upon this ground, because the accepting of this would have been in a manner a taking of the government out of Gods hand, the Lord (saith he) shall rule over you. Not that God rules not by kings, as well as by other kind of Magistrates; but because God had established this way of governing them by Judges, who had not so great a degree of soveraignty and power over the people, as kings usually have, & were extraordina∣rily called of God; & withall, because God had in his Law expressed, that in case they should desire a king, they were to take him whom the Lord should choose, Deu. 17.14, 15

When thou art come to the land which the Lord thy God giveth thee, and shalt pos∣sesse it, and shall dwell therein, and shalt say, I will set a king over me, like all the na∣tions that are about: Thou shalt in any wise set him a king over thee, whom the Lord thy God shall chuse. One from among thy brethren shalt thou set over thee: thou mayest not set a stranger over thee which is not thy brother. Therefore he takes this rash proffer of changing the government, to be a shaking of Gods government, because they went about to change it without Gods leave, and refuseth to give any consent to it; all which is evident by that which the Lord said of the Israelites desi∣ring a King in Samuels dayes, 1. Sam. 8.6, 7. But the thing displeased Samuel, when they said, Give us a King to judge us: and Samuel prayed unto the Lord, And the Lord said unto Samuel, Hearken unto the voice of the people, in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reigne over them.

Vers. 26. And the weight of the golden ear-rings which he requested, was a thousand and seven hundred shekles of gold, &c.] Which is esteemed to be accor∣ding to the account of our weight, 2380 pounds; it is not impossible that all this should be spent in the making of one ephod, as it is said, vers. 27. especially if it were made as that of Aarons, with a brestplate, set with so many precious stones of great value, Exod. 28.15, 16.17. But the words will well enough bear, that of part of this gold now given him, he made an ephod.

Vers. 27. And Gideon made an ephod thereof, and put it in his city.] Not a li∣nen ephod, but such a one as that which was made for the high priest, of gold, blue, purple, scarlet, &c. Exod. 28.6. It is probable enough that he intended it, one∣ly as a memoriall of this their victory over the Midianites (the monument being of the very prey which was there taken) though afterwards it became a snare both to him and to his house. But why then did he make an ephod rather then any other mo∣nument? this indeed seems to imply, that his purpose was, to make use also of this ephod either in offering sacrifices in his own house (and then under this ephod, all the priestly garments may be comprehended) or else, thereby to enquire what the will of the Lord was, according to the judgement of Urim. Not considering that this pre∣viledge was onely annexed to Aarons ephod, wherein was the brestplate of judge∣ment with the Urim and Thummim; and therein therefore he sinned greatly, and brought Gods wrath upon his posterity.

And all Israel went thither a whoring after it, &c.] Either they went thither as to a famous Oracle, to inquire concerning the will of God in any doubtfull cases, or else drawn with the superstitious conceits they had entertained of this ephod, they set up there a place of sacrificing, contrary to the expresse letter of the Law of God; or else, they resorted to it, as to an idol or holy relique, to fall down before it and worship it; or happely, they did at length make use of it, as a most holy vestment, in the ser∣vice of Baal; hovvever some vvay they abused it idolatrously, and are therefore said to have gone a vvhoring after it. Concerning vvhich phrase, see the note, chap. 2.17. and therefore too it is said in the follovving vvords, that it became a snare unto Gide∣on, and to his house, that is, it insnared his posterity by degrees, dravving them to do that vvhich vvas most displeasing to God, and at last plunging them deeper, it be∣came the utter ruine of his vvhole house.

Vers. 28. And the countrey was in quietnesse fourty years in the dayes of Gideon.] That is, unto fourty years, to wit, from the death of the former Judge, or the begin∣ning of the Midianitish oppression, unto the death of Gideon. See chap. 3.11.

Vers. 31. And his concubine that was in Shechem, she also bare him a sonne, whose name he called Abimelech.] These words his concubine that was in She∣chem, seems to imply, that there she was bred and lived, and that there amongst her friends she chose to live, even after Gideon had taken her to be his concubine (that is, his wife, though in an inferiour degree, as having been before his maidservant, chap. 9.18.) and that happely, because Gideon was wont to come up frequently to Shechem about matters of judgement, as Expositours conceive. Now of this concu∣bine it is said, that she bare him a sonne, whose name he called Abimelech. Abimelech signifieth my father is a king, or a kingly father; and it was the usuall title of the Philistine kings; a fatall name it was, discovering some proud and ambitious thoughts in his mother, who it is likely moved her husband upon some other fair pretence to give him this name.

Vers. 33. And made Baal-berith their God.] That is, the Lord of the covenant.

CHAP. IX.

Vers. 1. ANd Abimelech the sonne of Jerubbaal went to Shechem unto his mothers brethren, &c.] To wit, his uncles by his mothers side. Af∣ter Gideons death the children of Israel turned again, and went a whoring after Ba∣alim, as it is said before, chap. 8.33. and therefore as in former times the Lord still punished their idolatry and apostacy from him, by some of the neighboring nations that invaded their land, and sorely afflicted them, so now he punished them by the tyranny of one of their own people, even by Abimelech, the sonne of their late Judge Gideon, by a concubine which he kept in Shechem, who upon his fathers death re∣solved immediatly to attempt the taking to himself that regall power which the people had lately offered to settle upon his father, and his posterity successively, but that he rejected it, chap. 8.22, 23. To make way thereto, he went presently to She∣chem, and there as it is here said, he began to tamper first with his uncles, his mo∣thers brethren and the rest of her kindred, and imployed them as his instruments, who happely were of good rank and esteem in Shechem, to see if they could draw all the inhabitants of that city to aid him in this his project, not doubting but that if he could effect this, he should be able well enough to accomplish the rest of his plot. And thus by the misery which this sonne of a concubine brought both upon his fa∣thers house and the whole kingdome, we may see that God did even in those times testifie his displeasure against their having severall wives and concubines, though he did not openly by his prophets contest with them about it.

Vers. 2. Whether is better for you, either that all the sonnes of Jerubbaal (which are threescore and ten persons) reigne over you, or that one reigne over you?] These are the words which Abimelech put into the mouthes of his mothers kindred, whereby they were to perswade the men of Shechem to make him king. Wherein first, he takes it for granted that though his father had in modesty refused the king∣dome, yet it was fitting that now according to their proffer they should settle it up∣on his posterity: and secondly, he labours to perswade them that his brethren had a

plot upon the kingdome to divide it amongst them; and therefore willed them to con∣sider (as pretending the publick good, when he aimed onely at his own ambitious ends) whether they might not do better, to do what in them lay to settle him alone in the kingdome, then to suffer themselves to be under the command of all Gideons sonnes; especially, considering there were so many of them, as there were. Indeed, we find not that any of Gideons sonnes, had the least thought of any such thing; yea, Jotham in that parable of the fruit-trees refusing the soveraignty over the trees, which follows in this chapter, did plainly enough imply that both himself and his brethren were content with the condition wherein they lived, and desired not to reigne as kings; but whether this were so or no, it was all one to Abimelech; mea∣suring the mind of others by his own, he might be jealous that they intended this; & however if the possessing of the people with this conceit might further his project, that was all he cared for; onely, as slanderers are wont to do, he would not flatly and in downright terms say they had a plot upon the kingdome, but contents him∣self cunningly and closely to intimate so much; Whether (saith he) is better for you, either that all the sonnes of Jerubbaal (which are threescore and ten persons) reigne over you, or that one reigne over you?

Remember also, that I am your bone and your flesh.] That is, of the same citie and family, for doubtlesse those that planted themselves in the same city, were ordinarily not onely of the same tribe, but more nearly allyed together, and this Abimelech must needs intend in these words, I am your bone, &c. though elsewhere indeed the more generall relation of being Israelites, is the onely ground of this speech, 2. Sam. ••.1. Then came all the tribes of Israel to David unto Hebron, and spake saying, Behold we are thy bone and thy flesh; and thus he intimates what an honour, and what an advantage many wayes it might be to them, to have a king so nearly ally∣ed to them.

Vers. 4. And they gave him threescore and ten pieces of silver, out of the house of Baalberith, &c.] Considering that this money was given Abimelech, that he might be inabled to suppresse his brethren the other sonnes of Gideon, it may well be, that there was some superstition in their telling out to him just so many pieces of silver, as there were of his brethren, to wit, threescore and ten. But however, observable it is, that the money which they had given to their idol-god became the very first few∣ell, (as I may say) for the kindling of that fire in the land wherewith the Lord in∣tended in his judgement to punish the idolatry and other sinnes of this people; and that because herewith Abimelech hired vain and light persons, that is, worthlesse and unsettled men, men of no wisdome nor grace, nor yet abilitie for their outward estate, idle, giddyheaded, loose and wandring rascalls, of the froth and scumme of the people, that for a little hire were easily drawn to undertake any cause though never so bad; and these he armed, that with their aid he might by force accomplish what he had projected with himself.

Vers. 5. And slew his brethren the sonnes of Jerubbaal, being threescore and ten persons upon one stone: notwithstanding yet Jotham, &c.] That is, there being seventy of his brethen, he slew all but Jotham, and that doubtlesse under some pre∣tence of Justice, as if they had some plot upon the state tending to the utter ruine of the whole land.

Vers. 6. And all the men of Shechem gathered together, and all the house of Millo, and went and made Abimelech king, &c.] By the house of Millo, may be meant either the Magistrates of the city, who were wont to meet in a town-house, or common-hall, called the house of Millo, or else the inhabitants of some village, or town adjoyning that belonged to Shechem; or else the Garrison of some fort, happely the same which vers. 17. is called the tower of Shechem; or it may be meant of his mothers family, who are named a part by themselves, because they had been and were still the chief stirrers in this businesse. However when Abimelech had slain his brethren, the men of Shechem, and this house of Millo joyned together, and chose and proclaimed him king of Israel, and happely annoynted him; for so ancient was the custome of anointing kings, as Jotham in his parable doth plainly imply, vers. 8. The trees went forth on a time to anoint a king over them. Manifest it is, that he was made king not of Shechem onely, but of all Israel in generall, vers. 22. When Abimelech had reigned three years over Israel. Indeed it may seem strange that the inhabitants of one city, should dare to do this alone of themselves, it being expressely too against the Law of God, Deut. 17.14, 15. Thou shalt in any wise set him king over thee, whom the Lord thy God shall chuse; but the wonder of this may be remo∣ved by considering, first, that though the Shechemites be onely here mentioned, be∣cause they were the ringleaders in this businesse, yet it may be that many other Isra∣elites both of other towns and tribes did come in, moved by their example and per∣swasion, and joyned in the election of Abimelech: and secondly, that they well might hope to carry it, now his brethren were slain, though some should oppose it, both be∣cause of his pretended title, to wit, that proffer of settling the kingdome upon Gide∣ons posterity, chap. 8.22. Then the men of Israel said unto Gideon, Rule thou over us, both thou and thy sonne, and thy sonnes sonne also: and likewise, because they might know that generally the people began to be weary of the government God had established over them, and longed to be like other nations in having a king to reigne over them, as was manifest by the proffer they made to Gideon, and that which Jotham saith in his parable, vers. 8. and if they would have a king, who so likely to be the man as Gideons sonne? and thirdly, because however by those for∣ces he had suddenly raised, he was able to effect it by constraint. As for the place where he was made king, called here the plain of the pillar, or as some reade it, the oke of the pillar that was in Shechem, see Josh. 24.25, 26.

Vers. 7. And when they told it to Jotham, he went and stood in the top of mount Girizim, &c.] The Lord intending to punish Abimelech, & the Shechemites for their changing of the government which God had established in Israel, and especially for the bloudy murther committed upon the sonnes of Gideon, it seems by a speciall in∣stinct of his Spirit, he moved Jotham, who alone of the sonnes of Gideon escaped the hands of Abimelech, to go to the inhabitants of Shechem, when the tydings was brought him that they had made Abimelech king, and to give them warning before hand of the calamities and judgements that were likely to befall them if they did not repent of this their wickednes; & therefore it was, that he began his speech with those words, Hearken unto me you men of Shechem, that God may hearken unto you, inti∣mating, both that God had sent him with that message to them, and that if they would not now hearken to the admonition that was given them, God would not hear them

in the time of their distresse when they called upon him. As for mount Girizim, from the top whereof Jotham spake to the Shechemites, it seems it stood very close upon Shechem, and was purposely chosen by Jotham as a place convenient, whence he might speak in the audience of the inhabitants, at that time perhaps upon some oc∣casion assembled together, and likewise as a place of safety, whence he might present∣ly fly and escape away if they should offer to surprise him (for so it is said he did, vers. 21. And Jotham ran away and fled) but withall, it may seem to be not with∣out a mystery, that Girizim the mountain whence the blessings were to be pronoun∣ced by the tribes of Israel, Deut. 11.29. was chosen for this work rather then mount Ebal; for what a terrible token was this, that they were to expect no mercy from God, when from the mountain of blessings, they heard nothing but Gods curses de∣nounced against them?

Vers. 8. The trees went out on a time to anoint a king over them, &c.] The drift of Jotham in propounding this fable to the men o Shechem, was to shew, first, the folly of the Israelites in going about to change the government which God had established amongst them, out of a fond affectation of having a king to reigne over them: second∣ly, the vain and causelesse pride and ambition of that tyrant Abimelech in exalting himself to be their king: and thirdly, the misery that would certainly befall both the men of Shechem, and their new made king, for their casting off Gods government, and their dealing so wickedly with the sonnes of Gideon. So that first, by the trees that went to make them a king, he intended the Israelites in generall, that were fond to have a king reigne over them, but more particularly the men of Shechem that had actually made Abimelech king; secondly, by the olive tree, fig tree, and vine, that are good, noble, and usefull trees that yield yearly sweet and pleasant fruit, and that refused to accept of being king over the trees, may be meant not onely Gideon who had refused the kingdome when the Israelites proffered it to him and his posterity successively, chap. 8.22, 23. but also the foregoing Judges, Ehud, and Deborah, and happely too the other sonnes of Gideon (for though we reade not that they refused the kingdome, or had it ever proffered to them; yet it was sufficient that they were content to be serviceable to God and man in their places, and desired not this sovereigne power; and fables need not answer in every particular, that which they are intended to shadow forth) and generally indeed all men of worth, good men and fearing God, that are content to do good in their places, and no way ambitious of being exalted to high places: and lastly, by the bramble, that is a dry, fruitlesse, base shrub, the curse of the earth, good for nothing but to be cast into the fire, may be meant all worthlesse ambitious persons, but Abimelech in particular, who grew out of the baser hedgegrow of a concubine, and had not been able to lift up his head so high as he did, but that he was supported by the men of Shechem, and by their help scrambled up to be king of Israel, one that was alwayes as fruitlesse, as base, that had no substance in him, nor was likely to yield any comfort to those that tru∣sted in him, but rather to vex, and to tear, and to fetch bloud from the people by his tyrannous government, as he had done already from his brethren the other sonnes of Gideon.

Vers. 9. But the olive tree said unto them, Should I leave my fatnesse, wherewith by me they honour God and man, &c.] To wit, God in his offerings, lamps, and

other services of the Tabernacle; and man, both in anointing men to be kings, priests, and Prophets, and likewise in many other civill uses, wherein great, and rich, and ho∣nourable persons were wont to refresh themselves with oyl, especially in oderife∣rous costly ointments. Now in this passage of this fable (and the like must be con∣ceived of the answer returned by the figtree and vine too) Jotham seeks to imply, not onely that good men and men of worth are best contented to be servicable to God and man in their places, and desire not to be exalted to places of magistracy, and so∣vereignty over others, (as they had seen in Gideons refusing to be king) and likewise the reasons why as Gideon had, so other wise and good men, would refuse thus to be promoted, namely, first, because the place of soveraignty, though it might seem most glorious, yet would certainly bring them greater cares, and deprive them of much of those comforts, which in their private condition they did formerly enjoy: and se∣condly, because such great promotion, doth usually make vines and fig trees, and o∣live trees fruitlesse and barren, that is, it makes them farre lesse serviceable to God, and man, then formerly they were.

Vers. 14. Then said the trees unto the bramble, &c.] See the note above, vers. 8.

Vers. 15. Come and put your trust under my shadow, &c.] That is, come under my government and protection, and thus tyrants are wont to pretend the common good of the people, when they seek themselves onely. He that thrusts himself under a bramble shall be in an ill case, not able to stirre hand or foot, but he is in danger to be torn and scratched; and such is the misery of those that live under a tyrants govern∣ment, they shall not live as free subjects, but shall ever and anon be in danger to have their clothes torn from their backs, yea their skinnes from their bones, and if the greatest of them anger their lord never so little, nothing but fire and destruction is to be expected; and therefore is that clause added, Let fire come out of the bramble and devoure the Ceders of Lebanon, that is, the nobles and men of greatest renown amongst the people, as indeed tyrants are wont principally to seek the destruction of them.

Vers. 20. And let fire come out from the men of Shechem, and from the house of Millo, and devoure Abimelech.] This was accomplished, when his scull was bro∣ken by a piece of a milstone thrown down upon his head by a woman from the tower of Thebez, vers. 50.53. (for Thebez was doubtlesse a place of strength be∣longing to the Shechemites (why else did Abimelech in the quarrell he had against the Shechemites, go up and encamp against Thebez?) and so losing his life by means of the warre raised betwixt him and the Shechemites, it might well be said that a fire that came out from them devoured Abimelech.

Vers. 21. And Jotham ran away and fled, and went to Beer, &c.] This may be that city in the tribe of Simeon which is called Baalath-Beer, Josh. 19.8. where he saved himself, either by living there unknown, or by the aid of the inhabitants, who perhaps with other cities had not yet stooped to the tyrannous yoke of Abimelech.

Vers. 22. When Abimelech had reigned three years over Israel, &c.] A while therefore he prospered in his usurped sovereignty; but it was but a while: for just when he might now begin to hope that his kingdome was established, and the curse of Jotham might seem vain and not likely to have effect, then on a sudden God brought that upon him, which Jotham had prophetically foretold. See Hab. 2.6.

Shall not all these take up a parable against him, and a taunting proverb against him, and say, Wo to him that encreaseth that which is not his: how long? and to him that ladeth himself with thick clay.

Vers. 23. Then God sent an evill spirit betwixt Abimelech and the men of She∣chem, &c.] That is, a spirit of envy, malice, and discord, to wit, not by inst••lling any evill motions into their minds, but in a way of just revenge, as by letting loose Satan upon them, the great kindle-cole and make-bate of the world, to raise jealou∣sies, and grudges, and discontents between them, by giving them up to the lusts and corruptions of their own wicked hearts, and by giving occasions of enraging them more and more one against another. For in this regard, though the wickednesse of these things were wholly of themselves and not of God (as the stink of the dunghill riseth not from the sunne, though the sunne shining upon it be the occasion of it) yet because these things were also through the concurring providence of God, it may well be said that God sent this spirit of division between them, especially if we con∣sider that God did all this as a judge, raising these divisions and combustions that hereby he might punish them for their former damnable agreeing together for the ruine of others, and so making their treachery one against another, the just reward of their joynt treachery against others, as it follows in the next words, And the men of Shechem dealt treacherously with Abimelech, that is, they revolted from him whom themselves had chosen for their king

Vers. 25. And the men of Shechem set liers in wait for him in the top of the moun∣tains, &c.] Thus at first by these men set to lie in ambush, they attempted secretly, ere their purpose of casting off his government was discovered, to have killed, or at least to have seized upon the person of Abimelech; onely these liers in wait, as such men imployed in such services are wont to do, under pretence of that service they were then sent about, took liberty beyond their commission to make a prey of others too, and robbed all that came along that way by them; by which means it seems all was dis∣covered, as the last words of this verse seem to imply, and it was told Abimelech, and so Abimelech escaped their hands, and now prepared to make open warre a∣gainst them, whence it was that the Shechemites durst not stirre into the fields to ga∣ther their vineyards, till Gaal came to them, as is implyed, vers. 27.

Vers. 26. And Gaal the sonne of Ebed came with his brethren, &c.] Both he and his, brethren it seems were captains of great renown, and so came now either sent for, or voluntarily to be leaders of the Shechemites in their warre against Abi∣melech.

Vers. 27. And they went out into the fields, and gathered their vineyards, and trod the grapes, &c.] This it seems before they durst not do for fear of Abimelech, but now in the confidence they had in their new captains they did it, and withall made merry (as the custome was in the time of vintage) whence is that, Esa. 16.10. In the vineyards there shall be no singing, neither shall there be shouting: the tread∣ers shall tread out no wine in their presses, I have made their vintage-shouting to cease. And that the rather, now because they were in a way of recovering their li∣berties too, and went into the house of their God, to wit, Baal-Berith, vers. 4. name∣ly, to praise him for that which was done, and did eat and drink, to wit, of their sa∣crifices, and so in their cups cursed Abimelech, that is, spake evill of him with many railing and reviling speeches.

Vers. 28. And Gaal the sonne of Ebed said, who is Abimelech, and who is She∣chem that we should serve him, &c.] Gaal perceiving the Shechemites in their jol∣litie to grow very violent against Abimelech, he takes this occasion to see if he could at least winne them to put the government of the citie into his hand; and to this end he doth first labour to provoke them more and more against Abimelech, Who saith he, is Abimelech, and who is Shechem that we should serve him? intimating, that being but the sonne of a concubine, and withall, so unworthy a man as he was, there was no reason in the world, why so great an honour should have been put upon him. But why is that clause added, and who is Shechem? I answer it is indeed very hard to say, what the intent of adding that clause should be; and therefore some would have it read and what is Shechem? understanding by Shechem the citie it self, and thereupon concluding that this is spoken to imply, that such an honourable and ancient and glorious city as Shechem, was too good to be in subjection to such a worthlesse man as Abimelech was; as if he should have said, if you compare toge∣ther what Abimelech is, and what your city Shechem is, you will find cause enough to disdain to be in subjection to him; but the words being according to our trans∣lation, And who is Shechem? it cannot be meant of the city; and therefore the most probable exposition that can be given of them is this, that it is Shechem the sonne of Hamor, who was so many hundred years ago, the Lord of this city, Gen. 34.2. of whom Gaal here speaks, and that by disavowing and disclaming any title which from him any of his posterity could pretend for having any dominion over them; he doth by consequence strongly imply that much lesse was was there any reason why Abimelech should exalt himself over them▪ Who is Abimelech? yea indeed, who is Shechem? as if he should have said, if Shechems posterity should challenge any dominion over us, we should slight and abhorre their challenge, for what have we to do with Shechem, being as we are a free city, a free people planted here by the Lords own hand, and therefore not subject to any soveraigne power, but the Lords onely, who hath seated us here? and why should Abimelech then think to Lord it over us?

Is not he the sonne of Jerubbaal? and Zebul his officer.] As if he should have said, I know the most that can be said for him, to wit, that he was the sonne of Je∣rubbaal, who Judged Israel and delivered them from the hand of the Midianites. But what is that to give him a title to the kingdome which his father refused? or why might not the other sonnes of Gideon whom he slew, have challenged the crown more justly then he? And besides, the very name of Jerubbaal may put you in mind what an enemy he was to Baal, the God whom with one consent we worship and serve, and what cause have you then to serve his sonne? Besides, you do not indeed serve him but his man Zebul, for that is implyed in those words, and Zebul his officer, so that of a free city you are plunged into a miserable slavery, made to stoop to every domineering officer, whom this sonne of a concubine shall set over you: and thus by this particular glance at Zebul, (which implyes their folly in putting any confidence in him who was Abimelechs sworn servant) he no doubt laboured to wring him out of the peoples favour, that he might wind himself into that place which he held, of being governour over the city.

Serve the men of Hamor the father of Shechem; for ••••y should we serve him?]

Some conceive that Gaal here pretends, at least that he and his brethren were de∣scended of Hamor the ancient lord of Shechem, and so thereupon perswades them, that if they would have a lord to govern them, they should rather chuse him or some of his family. But first, it is altogether improbable, that Gaal and his brethren were of that cursed race of the Canaanites; and secondly, if he were, it is no way likely that he could hope that they would admit of one of those nations whom they had driven out of their possessions, to rule over them. It is therefore farre more pro∣bable, that Gaal spake this by way of deriding the soveraignty of Abimelech, Serve saith he, the men of Hamor the father of Shechem, for why should we serve him? as if he should have said, if you long to give away your liberty and to be in bondage, you shall do better to call in the old lords of this soyl, and to serve them, then to serve this upstart Abimelech, in whom there is nothing worth the least respect.

Vers. 29. And he said to Abimelech, Increase thine army and come out.] To shew the Shechemites how little reckoning he made of the greatest power that Abi∣melech could raise against him, as men in their cups are wont to do, in a boasting insulting manner he cries out to Abimelech being absent, as if he had been present, Increase thine army and come out, that is, Come Abimelech muster all the forces thou canst possibly make, thou shalt soon see that having Gaal for their captain, the Shechemites have no cause to be affraid of thee: and withall it may be he sent this challenge to Abimelech by some messenger.

Vers. 30. And when Zebul the ruler of the citie heard the words of Gaal, &c.] It is evident that Zebul did either truly adhere to the Shechemites in this their con∣spiracy against Abimelech, or else made a shew to them that he did: for else no doubt they would not have trusted him so farre as they had done. If therefore he were truly on their side before, it may seem that Gaals scornfull speeches against him, vers. 28. Is not he the sonne of Jerubbaal, and Zebul his officer? (which also discovered a de∣sire that he had to supplant him, and to get into his place) had now enraged him, and so caused him by giving secret intelligence to Abimelech, to seek to betray them into his hands.

Vers. 32. Now therefore up by night thou and the people that is with thee, and lie in wait in the field, &c.] The summe of this counsell which he gave Abimelech is, that he should come by night against Shechem with all his army, and having laid the greatest part of them in ambush, should the next morning shew himself with the rest of his army, against whom when Gaal should go forth, falling unexpectedly into this snare, Abimelech might do to him as occasion should serve.

Vers. 36. Then Zebul said unto him, Thou seest the shadow of the mountains as if they were men.] Which is all one as if he had told him that he was afraid of a shadow.

Vers. 38. Then said Zebul unto him, Where is now thy mouth, wherewith thou saidst, Who is Abimelech, &c.] When he saw that Gaal had plainly discovered Abimelechs troops, that he might not turn back again into the city, he endeauours by these scornfull taunts to provoke him to go forward to fight with him, where is thy mouth, that is, where is thy great brags, for shame turn not back, but let it be seen that thou canst fight as well as talk bigly when no enemy was nigh.

Vers. 39. And Gaal went out before the men of Shechem, and fought with A∣bimelech.]

Zebuls taunts had made him ashamed to retire; besides, he saw but two companies of Abimelechs forces, vers. 37. which might encourage him; the other two being it seems laid in ambush, for at first Abimelech divided his army into foure companies, vers. 34.

Vers. 41. And Abimelech dwelt at Arumah.] That is, he retired thither after he had beaten Gaal and his souldiers, and pursued them to the very gates of She∣chem. Some conceive this of his dwelling there for some good time, without any fur∣ther attempting any thing against the Shechemites, and that he did this purposely to dissemble the mischief he intended to the Shechemites, to make a shew that his quar∣rell was onely against Gaal and his brethren, for raising those tumults in the city, being otherwise willing enough to forbear the offering any violence to the inhabi∣tants of the city; but because it is evident that this Arumah was nigh to Shechem (for else he could not come thence so suddenly upon the Shechemites, as it is said af∣terwards he did, vers. 42, 43.) and the Shechemites had no reason to be out of fear of his intending them any hurt, so long as he lay with his forces in a place so near their city, but did therefore come out again to fight with him, vers. 42. therefore I conceive it farre more probable, that the meaning of these words is onely this, that after Abimelech had pursued Gaal and his forces to the very gate of Shechem, he stayed not there before the city, but withdrew his forces to Arumah, a place not farre from Shechem, and abode there.

And Zebul thrust out Gaal and his brethren, that they should not dwell in She∣chem.] No doubt he took this advantage when the people were enraged for their losse, to accuse them either of cowardise or treachery, and so procured them to be thrust out of the city: for though before Zebul might not have spoken against Gaal and his brethren, yet now it was an easie matter to work them out of the peoples hearts.

Vers. 42. And it came to passe on the morrow, the people went out into the field, &c.] Some conceive, that this going forth of the people into the field, was to make an end of their harvest or vintage, or for some other their countrey imployments, and that because, they were perswaded by Zebul, that now they had thrust out Gaal, Abimelech would be pacified towards them, & not attempt any thing against them; but because first, they had already finished their vintage, and with great joy had al∣ready thereupon kept a feast, by way of thankfullnesse in the house of their god: se∣condly, it had been an incredible security to be so confident, that Abimelech would give over his quarrell against them, considering how highly they had provoked him, and that he lay still with his forces in a town so near hand, from whence he might so easily surprise them: and thirdly, Abimelechs dividing his souldiers into three com∣panies, and laying some of them in ambush (whereof mention is made in the fol∣lowing verses) argues, that he went not against a naked unarmed people, scattered here and there about their countrey businesse; I rather think, that there going forth now into the field, was to renew the battell, to revenge their former losse, when they fought under the command of Gaal and his brethren, and to drive Abimelech out of their coasts.

Vers. 43. And he took the people, and divided them into three companies, &c.] To wit, as intending with one of these companies, which he kept with himself, to lie in

ambush & to surprise the city on a sudden, so soon as the Shechemites were gone out with their army, and with the other to set upon their army when it was gone forth a little way from the city, that so those without the city, and those within the city, might all be destroyed.

Vers. 45. And beat down the citie, and sowed it with salt.] Salt is both a cause, and signe of barrennesse and desolation; whence it is said, Psal. 107.33, 34. that God many times turns a fruitfull land into barrennesse, or saltnesse, as the word is in the originall, and Moab is threatned in these words, Zeph. 2.9. As I live, saith the Lord of hosts, the God of Israel, Surely Moab shall be as Sodom, and the children of Ammon as Gomorrah, even the breeding of nettles, and salt pits, and a perpetuall desolation. And as a signe of desolation, it was no doubt therefore here sowed. Abi∣melech thereby desiring to expresse the deadly hatred he bare to this place of his birth, that he desired if it were possible, that it might ever be desolate and without an in∣habitant; yet it was afterwards rebuilt, as is evident, 2. Chron. 10.1. and Jer. 41.5, but by whom we reade not.

Vers. 46. And when all the men of the tower of Shechem heard that, they en∣tred into an hold of the house of the God Berith.] This tower of Shechem, was some fort or castle in some adjoyning village, belonging to Shechem, but not in the city, as is evident, because the men of this tower saw not the destruction of Shechem, but heard of it, and most probable it is, that it was the same which was called vers. 6. the house of Millo, the ruine whereof is here related, to shew that Jothams curse, vers. 20. did fall as well upon the house of Millo, as upon the inhabitants of She∣chem: for hearing what Abimelech had done to Shechem they retired to a strong hold in the house of Baal-Berith, to wit, as resting not onely in the strength, but also in the holinesse of the place, and the help of their god: and this it may be was the fort from which the village was called the tower of Shechem, or perhaps, some other place nearer hand of greater strength then that, and so there they were all burnt by Abimelech, about a thousand men and women as is expressed afterwards, vers. 49.

Vers. 50. Then went Abimelech to Thebez, &c.] This was also some place be∣longing to Shechem, for how else vvas Jothams prophecy fulfilled, vers. 20. that a fire should come out from the men of Shechem and devoure Abimelech.

Vers. 53. And a certain woman cast a piece of a milstone upon Abimelechs head, &c.] Thus he receives his deaths vvound vvith a stone, vvho had slain his brethren all upon one stone, vers. 5.

Vers. 56. Thus God rendred the wickednesse of Abimelech, which he did unto his father in slaying his seventy brethren.] To vvit, because Gideon his father was wronged though dead, in the murther of his children; and this was the circumstance that did most aggravate Abimelechs sinne, and provoke the Lord, that he could so farre forget his father, as to imbrue his hands in the bloud of his children.

CHAP. X.

Vers. 1. ANd after Abimelech, there arose to defend Israel, Tola the sonne of Puah, &c.] Though there be no mention made of any enemies that invaded the land of Israel in the dayes of this Tola, the seventh Judge of Israel, if

Abimelech be reckoned for one, yet it need not seem strange that it should be said of him, that he arose to defend Israel, or to deliver Israel, as the word in the original may also be translated: for it may well be that the land was invaded in his time by some of the neighbouring nations, though it be not expressed; and indeed considering that idolatry and superstition were so rise in the land, all the time of Abimelechs three years tyranny, as is evident, chap. 8.33. and 9.4, 46. it is like enough that God did raise them up some adversaries or other to plead the quarrell of his cove∣nant, as in former times; but then besides it might be said, that he did desend or de∣liver Israel, either because he did happely compose the factious tumults and combu∣stions that were raised in the land in Abimelechs time; or else, because he retained them from their idolatry, which was a great deliverance, and thence it is said that af∣terwards, the children of Israel did evill again in the sight of the Lord and served Baalim, &c. vers. 6. or else, because being raised of God to be Judge of Israel con∣sequently he was to desend or deliver them in case any enemy should rise up against them, and oppresse them. As for the last clause of this verse, where it is said of this Tola, that he dwelt in Shamir in mount Ephraim, though he were a man of Issachar, we need not stumble at that neither; for besides, that the Israelites did not alwayes live in their own tribes, it is probable that in this place Tola lived for the more con∣veniency of executing judgement amongst the people, Shamir in mount Ephraim be∣ing near upon in the midst of the tribes within Jordan, and not farre too from the Tabernacle in Shiloh, which was another considerable advantage.

Vers. 3. And after him arose Jair a Gileadite, &c.] To shew that this Jair, the eighth Judge of Israel was a man of great renown before he was raised to be Judge, it is noted in the following verse, that he had thirty sonnes, to wit, by seve∣rall wives, that rode on asse-colts, as being princes and men of great place. See chap. 5.10. and that they had thirty cities called Havoth-Jair, that is, the villages of Jair. Now though there was one Jair, who at the first entring of the Israelites into Cannaan, above three hundred years before this, took all the countrey of Argob in the land of Gilead, and so the towns therein were called after his name, Havoth-Jair, Num. 33.41. And Jair the sonne of Manasseh took the small towns thereof, and called them Havoth-Jair. Deut. 3.14. Jair the sonne of Manasseh took all the countrey of Argob, unto the coasts of Geshuri, and Maachathi, and called them af∣ter his own name, Bashan Havoth-Jair; yet this must needs be another Jair, and so perhaps these were other towns which had their names from this Jair the Judge of Israel, as the other had their names from the other Jair in Moses time; and indeed, of those that were called Havoth-Jair in Moses time, there were but three and twen∣ty, 1. Chron. 2.22. And Zegub begat Jair, who had three and twenty cities in the land of Gilead; yet most probable it is, that this man was descended of that Jair, and that coming to inherit so many of those towns, which his Ancestours had taken from the Amorites, the possession or government whereof, he divided amongst his thirty sonnes, they were also in this regard called Havoth-Jair, the old name on a second ground, being now renewed and confirmed on them, as we see the like in the note upon Gen. 26.33. However, this Jair was of that half tribe of Manasseh, that inhabited without Jordan, though he were raised to be Judge of all Israel; and doubtlesse, one out of those parts was purposely raised of God to be Judge, because

those tribes without Jordan were to suffer so much in his dayes by the invasion of the children of Ammon, vers. 8. and therefore it was most sit that he that was to be Judge, should live amongst them.

Vers. 6. And the children of Israel did evil again in the sight of the Lord, and served Baalim, &c.] Concerning Baalim and Ashtaroth, see the Notes, chap. 2.9, 13. The hainousnesse of the Apostacy of the Israelites at this time, above that of their forefathers is noted, first, by setting down not onely generally that they worshiped the idol-gods of the nations that were about them, Baalim and Ashtaroth; but also particularly what a multitude of false gods they had now entertained, even the gods of all the nations about them, the gods of Syria, Sidon, Moab, the children of Am∣mon, and the Philistines, as indeed we find elsewhere, that these nations had for the most part some particular gods, as Rimmon was a god amongst the Assyrians. 2. Kings 15.18. and Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, 2. Kings 11.23. and Dagon the god of the Philistines, 1. Sam. 5.2. and secondly, that by degrees they did so wholly give themselves to the wor∣ship of these false gods, that at length they quite laid by the worship of the true God in the Tabernacle built by Moses, they forsook the Lord, and served not him. When the Israelites began thus to Apostatize, it is not expressely said, onely thus much we may certainly conclude from the text, that though the death of Jair be mentioned in the verse before, yet it was long before his death, even immediately after the death of Tola the former Judge; and that because about foure years after this, Jair began to be Judge of Israel (through the just hand of God upon them for their idolatry) the Ammonites began their incursions into their land, as is evident in the 8. verse of this chapter.

Vers. 7. And he sold them into the hand of the Philistines, and into the hand of the children of Ammon.] So that they were invaded both on the east and west; on the west by the Philistines, and on the east by the children of Ammon, chap. 2.14.

Vers. 8. And that year they vexed and oppressed the children of Israel: eighteen years, all the children of Israel that were on the other side Jordan, &c.] That is, the Ammonites having eighteen years before in the dayes of Jair oppressed the Israelites, by many incursions and inrodes made upon them, and especially those tribes that lay without Jordan in the land of the Amorites, that year that jair died, they did a∣gain invade the land, and happely in a more sore and greivous manner, then ever be∣fore did oppresse and crush the poore people in all parts of the kingdome; or else the meaning may be, that having eighteen years before by severall incursions oppressed the tribes without Jordan, that yeare that Jair died, encouraged by the death of their Judge, they began to vex and oppresse the Israelites in generall, even those within Jordan also, as it is in the following verse, Moreover the children of Ammon passed over Jordan, to sight also against Judah and against Benjamin, and against the house of Ephraim, so that Israel was sore distressed. However the eighteen years here mentioned, must necessarily be referred to the years of Jairs government, for that place 1. Kings 6.1. will not suffer the years of oppression to be reckoned apart from the years of the Judges; as is before noted, chap. 3.11. and to the years following they cannot be referred, if we consider, first, Israels repenting at present, vers. 10. and vers. 16. And the children of Israel cryed unto the Lord, saying, We have sin∣ned

against thee, both because we have forsaken our God, and also served Baa∣lim—And they put the strange gods from among them, and served the Lord: and secondly, that Jephthah judged the people but six years, chap. 12.7. and did in the be∣ginning of his government wholy vanquish the Ammonites, chap. 11.32, 33. and therefore in his time the people could not be under the oppression of the Ammonites eighteen years.

Vers. 11. And the Lord said unto the children of Israel, &c.] To wit, either by an Angel, or by some Prophet, or perhaps by the high priest, who after enquirie made for them, returned this answer from the Lord; many deliverances are here mentioned which God had given them, which if they be not before particularly ex∣pressed, it is because the Lord did many great things for them which are not written.

Vers. 12. The Zidonians also, and the Amalekites, and the Maonites did oppresse you, &c.] We reade of a city called Maon, in the mountains of Judah, Josh. 15.55. and of a wildernesse also so called, 1. Sam. 23.24. And they arose and went to Ziph before Saul: but David and his men were in the wildernesse of Maon. It is therefore likely that the Canaanites inhabiting there, or in the parts adjoyning, are here called Maonites.

Vers. 13. Wherefore I will deliver you no more.] God speaks here after the manner of men: the meaning is, that they deserved no more help, and that he would deliver them no more, to wit, except they did truely repent and amend that which was amisse; for the condition of conditionall threatnings, is not alwayes expressed.

Vers. 15. Do unto us whatsoever seemeth good unto thee, deliver us onely we pray thee this day.] Thus, first, they acknowledged, that for their sinnes God might justly destroy them: secondly, they did willingly stoop under his hand, and submit themselves to whatsoever he would do: and yet thirdly, they besought the Lord, that if it might be, he would try them once more.

Vers. 17. Then the children of Ammon were gathered together and encamped in Gilead.] That is, in the land of Gilead, as in vers. 18. which they now claimed to belong to them, chap. 11. vers. 13.

Vers. 18. And the people and the Princes of Gilead said one to another, What man is he that will begin to fight, &c.] Thus at first they proffered the principallitie of Gilead to any one that would undertake to lead them forth against the children of Ammon, till finding that no body would accept of it, they then sent to Jephthah, as is related in the next chapter.

CHAP. XI.

Vers. 1. NOw Jephthah the Gileadite, was a mighty man, &c.] Though he were the sonne of one Gilead, as is evident in the last words of this verse, And Gilead begat Jephthah (not the same who was the sonne of Machir the sonne of Manasseh, Josh. 17.1, 2. of whom the greatest part, if not all of that tribe were descended, but another of his posterity, and called by his name) yet doubtlesse he is here called a Gileadite, either from the land or city of Gilead, the place of his birth and education; for the most of Gilead was possest by Manassehs tribe.

Vers. 2. And they thrust out Jephthah, and said unto him, Thou shalt not in∣herit in our fathers house, &c.] This his brethren did by the help and decree of the

Magistrates of Gilead, as appears by Jephthahs answer to the Elders, vers. 17. And Jephthah said unto the Elders of Gilead, did ye not hate me, and expell me out of my fathers house? Whether they onely cast him one from having any share in the inhe∣ritance of their father, or whether also they denyed him any portion for his lively∣hood amongst them, we cannot from the words certainly conclude; yet because be∣ing a bastard he could not challenge any part of his fathers inheritance, and his com∣plaint vers. 7. seems to imply, that he apprehended himself greatly wronged, there∣fore the last is thought most probable.

Vers. 3. And Jephthah fled from his brethren, and dwelt in the land of Tob.] Where this land of Tob was, we reade not, but their sudden fetching Jephthah to be their Captain, shows plainly that it was a place not farre off from them.

And there were gathered vain men to Jephthah, and went out with him.] That is, they went with him out of the land of Gilead, to wit, to serve under him in other countries where he should be imployed.

Vers. 5. The Elders of Gilead went to fetch Jephthah, out of the land of Tob.] After that consultation in the Assembly at Mizpeh, whereof chap. 10. vers. 18. when and where the government was proffered to any man that would begin the fight a∣gainst the Ammonites, none being found either so fit or willing to undergo the charge, at last it seems the whole Assembly, moved with the great renown that Jeph∣thah had got with his valour in the land of Tob, resolved to send for him, and to make him their captain and head: and so he became the next Judge in Israel. At first it seems he was onely chosen to be the head of the inhabitants of Gilead, but af∣terwards it is evident he was Judge of all Israel, chap. 12.7. And Jephthah judged Is∣rael six years. The Law indeed saith that no bastard should be admitted to any place of Magistracy amongst the Israelites, as you may see in the note upon Deut. 23.2. A bastard shall not enter into the congregation of the Lord: but necessitie now forced them to do, what they do, and that not without the speciall providence of God, who might dispence with his own Law.

Vers. 8. And the Elders of Gilead said unto Jephthah, Therefore we turn again to thee now, &c.] That is, we acknowledge this thou sayest to be true, but therefore now we come to seek thy favour, and to make amends for the unkindnesse then prof∣fered thee, we desire thine aid upon no other condition, but that thou shalt be head over all the inhabitants of Gilead.

Vers. 9. If ye bring me home again to fight against the children of Ammon, and the Lord deliver them before me, shall I be your head?] That is, will you be as good as your word to make me governour of the land of Gilead? because they had formerly dealt injuriously with him, he was the more carefull now to look to the a∣greement he made with them: nor was Jephthah to be blamed for an ambitious and greedy desire to rule over them, in that he laboured thus to make sure that he might be their head; as will be evident, if we consider, first, that he might the rather desire this, lest if he should have lived afterwards amongst them in a private condition, his brethren not yet forgetting the old quarrells that had been between them, might of∣fer him some injury: and secondly, that he might be carefull to secure the govern∣ment which they tendered him, out of a desire to do good to the people; and doubt∣lesse, as he might lawfully imbrace it, when it was proffered him, as beleiving that

he was called thereby of God to it, so he might also as lawfully provide, that when he had hazarded his life for them, they should also make good their promise to him, and the publick good might be his chief aim in all this he did.

Vers. 11. And Jephthah uttered all his words before the Lord in Mizpeh.] That is, Jephthah coming to the assembly of the people and princes at Mizpeh, there, as in Gods presence he repeated all that he had before spoken unto the messengers that were sent unto him, both he and they solemnly binding themselves to perform that which they then agreed upon, and that happely by oath, mutually taken as in the presence of God.

Vers. 13. Because Israel took away my land when they came out of Egypt, &c.] A great part of that land which the Israelites took from Sihon king of the Amo∣rites; yea, and from Og king of Bashan, had been before by those kings taken from the Ammonites, especially from the Moabites, as we may see in the note upon Num. 21.26. For Heshbon was the city of Sihon king of the Ammorites, who had fought a∣gainst the former king of Moab, and taken all his land out of his hand, even to Ar∣non. Josh. 13.25. And their coast was Jazer, and all the cities of Gilead, and half the land of the children of Ammon. Deut. 3.11. For onely Og king of Bashan remained of the remnant of gyants; behold his bedstead was a bedstead of iron: is it not in Rabbath of the children of Ammon: all which the king of the Ammonites claims now as belonging to him, being also it seems king of the Moabites: whence Chemosh the idol of Moab is called his god.

Vers. 15. Israel took not away the land of Moab, nor the land of the children of Ammon.] Hereby also it seems probable that the king of the children of Ammon, did at this time also command over Moab in chief, and thereupon challenged all that land which Sihon had first taken from the Moabites, and then the Israelites from him; for why is it else that Jephthah here answers, that the Israelites meddled not ei∣ther with the land of Moab, or with the land of the children of Ammon.

Vers. 16. But when the Israelites came up from Egypt, and walked through the wildernesse unto the red sea, and came to Kadesh.] Not Kadesh-Barnea, but that Kadesh bordering upon the land of Edom, whence they sent messengers to the king of Edom to desire a passage through his land, Num. 20.14. And Moses sent mes∣sengers from Kadesh unto the King of Edom.

Vers. 17, And Israel abode in Kadesh, &c.] That is, there they stayed till they sent messengers to the king of Edom, and received an answer back from him, resol∣ving not to enter his land; yea, and when he denyed them a passage, they put them∣selves to the trouble of fetching a great compasse about his land, rather then they would be any way injurious to him, as is expressed in the following words, vers. 18. Then went they along through the wildernesse, and compassed the land of Edom, and the land of Moab, and came by the east side of the land of Moab, and pitched in the north side of Arnon, but came not within the border of Moab: all which Jeph∣thah now relates, to let them see how fairly the Israelites dealt with all the nations they passed by, and how farre they were from offering violence to any of the nations that bordered upon the land of Canaan,

Vers. 18. And pitched on the north side of Arnon, but came not within the bor∣der of Moab, &c.] Hereby they prove that the Israelites were so farre from taking

any of the land of the Moabites from them, they that came not within their border.

Vers. 20. But Sihon gathered all his people together and pitched in Jahaz, and fought against Israel.] This discovers the just cause they had to fight against the A∣morites; and the justnesse of their cause herein tends strongly to justifie their interest in that land, which through Gods assistance, in this warre they recovered from them.

Vers. 24. Wilt not thou possesse that which Chemosh thy god giveth thee to pos∣sesse? &c.] Molech or Melchom was the idol-god of the Ammonites, 1. Kings 11.7. Then did Solomon build an high place for Chemosh, the abomination of Moab in the hill that is before Jerusalem, and for Molech the abomination of the children of Ammon: and vers. 33. Because they have forsaken me, and worshipped Ashtaroth the goddesse of the Sidonians, Chemosh the god of the Moabites and Milcom the god of the children of Ammon: see also 2. Kings 23.13. but Chemosh was the god of the Moabites, Num: 21.29. Wo to thee Moab, thou art undone O people of Che∣mosh. Jer. 48.13. Moab shall be ashamed of Chemosh. Now in that Jephthah speaking to the king of the Ammonites, calls Chemosh his god, it seems hereby also not im∣probable that this king of the Ammonites was at present king of the Moabites; and because the Moabites (yea the children of Ammon too) had formerly taken their land from other people that had anciently inhabited it, Deut. 2.9, 10. And the Lord said unto me, Distresse not the Moabites, neither contend with them in battell; for I will not give thee of their land for a possession, because I have given Ar unto the children of Lot for a possession. The Emims dwelt therein in times past, a people great, and many, and tall as the Anakims: and vers. 19, 20. And when thou comest nigh over against the children of Ammon, distresse them not —because I have given it unto the children of Lot for a possession (that also was counted a land of gyants) gy∣ants dwelt therein in old time, and the Ammonites call them Zamzummims; and were ready enough to ascribe this to the help they had received from their god Che∣mosh; hence Jephthah wisheth the king to consider whether it were not as just that the Israelites should keep that land which the Lord their God had given them to possesse, as that the Moabites should hold that which they pretended their god Che∣mosh had conferred upon them.

Vers. 25. And now art thou any thing better then Balak the sonne of Zippor, king of Moab? did he ever strive against Israel, &c.] That is, art thou wiser or more puissant, or hast thou any better title then Balak had that was king of Moab; now if he would never strive against Israel, nor fight against them, to wit, to reco∣ver that land out of their hands, which they had taken from the Amorites, why then shouldest thou so many years after, pretend a title and think by force to carry it away? indeed Balak opposed the Israelites, for fear they would have entered his land, but neither he nor any of his posterity did ever make warre with them af∣ter they were settled in the land of the Amorites, under pretence the land was theirs; of which onely Jephthah speaks, as is evident by the words of the following verse.

Vers. 26. While Israel dwelt in Heshbon and her towns, and Aroer and her towns, and in all the cities that be along by the coasts of Arnon, three hundred years?] Here he pleads prescription: having peaceably enjoyed the land so many years, it was a silly thing in the king of the Ammonites, now to pretend a title to it. For the com∣putation of these three hundred years, it is hard to say how they must be reckoned.

They that reckon the years of the Ifraelites oppression, apart from the years of the Judges, must needs find from the Israelites conquest of this land, to this time, at least three hundred thirty six years; which discovers this computation to be erroneous; no doubt Jephthah would have made the most he could of the years they had enjoyed the land. But now reckoning onely the years of the Judges, allowing to Joshua seven∣teen years (see the note upon Josh. 24.29.) to Othniel fourty, to Ehud eighty, to Barak fourty, to Gideon fourty, to Abimelech three, to Tola three and twenty, and to Jair two and twenty, we find lesse then three hundred years, to wit, but two hundred sixty five. But to this we answer, either that Jephthah to help his cause made the most of the time, this being usuall in the Scripture, yea and in mens ordinary speech, to reckon a full round number, when the years of which they speak are not exactly so many, but near about so many; or else, that these two hundred sixty five years, wherein the Israelites had possessed it, must needs be made up three hundred by the addition of those years wherein Sihon and Og held it, after they took it from the Moabites and Ammonites, whose right the Israelites had by the law of conquest.

Vers. 27. The Lord the Judge, be Judge this day between the children of Israel, and the children of Ammon.] That is, by giving victory at this time to the inno∣cent party, may the Lord the great Judge of all the world make it manifest, whether the Israelites have unjustly detained from the Ammonites, that which belonged to them, or whether the children of Ammon do not most unjustly upon a groundlesse pretence, make warre now against the children of Israel.

Vers. 29. Then the spirit of the Lord came upon Jephthah, &c.] See the note chap. 3.10.

Vers. 31. Whatsoever cometh forth of the doores of my house to meet me, &c. shall surely be the Lords, and I will offer it up for a burnt offering.] It is a great question, whether Jephthah did by this vow intend to bind himself to offer as a burnt offer∣ing, whatsoever should first come out of his house to meet him; and indeed according to the Hebrew, the words may be reade disjunctively, as it is in the margin; It shall surely be the Lords, or I will offer it up for a burnt offering; and then his meaning must needs be, that whatsoever should first meet him out of his house, should some way be consecrated to the Lord, and if it were any thing fit for Gods altar, it should be offered for a burnt offering. But I conceive that Jephthah did absolutely intend that which he vowed for a burnt offering, and that for these two reasons; first, be∣cause the first clause being generall, It shall surely be the Lords, and comprehending that which follows of offering a burnt offering, it cannot with any propriety of speech be read disjunctively, It shall surely be the Lords, or I will offer it up for a burnt offrring, no more then he could have said, I will offer a clean beast or a sheep: and secondly, because the bitter lamentation which he made, when he saw his daugh∣ter come forth to meet him, is a strong argument to prove that he apprehended him∣self bound by his vow to offer her for a burnt offering; yea, indeed I make little question but he meant what he said merely concerning a humane sacrifice, to wit, that whatsoever it were either man or woman that came first out of his house to meet him, it should be sacrificed to the Lord, as indeed the manner of speech here used doth plainly imply; for what else but a man or woman could come out of his house of purpose to meet him, by way of congratulating the great victory where∣with

God had honoured him? It is indeed strange, that an Israelite, yea a faithfull good man (for he is reckoned by S. Paul, Heb. 11.32. amongst Gods worthies that through faith did accomplish great things) should be so ignorant of Gods Law, as to think to please God with that which was so expressely there forbidden, Deut. 12.30, 31. Take heed to thy self that thou be not snared by following them, &c. for every abomination to the Lord which he hateth, have they done unto their gods: for even their sonnes, and their daughters, have they burnt in the fire to their gods. Yea be∣sides, had he been never so great a stranger to the Law of God, as being a man train∣ed up in the warre, and that too a great part of his life amongst heathens out of the land of Israel, yet the sacrificing of men and women, is a sinne so much against the light of nature, that one would think it should not come into the thought of a man that had any spark of grace in him: Well, but yet the letter of the text being so ex∣presse for this, I see not how it can be determined otherwise, but that in this vow of his he did intend a humane sacrifice; and that we may not stumble too much at the strangenesse of it, we must consider, first, that the people of Israel were for the gene∣rallity never so farre fallen away from the knowledge and worship of the true God, or so farre corrupted with the abominations of the heathens, as they were now; we see that it is said before, in the sixth verse of this chapter, that they forsook the Lord, and served not him, but were wholly gone aside after the idolatry of the hea∣then: secondly, that Jephthah had hitherto perhaps, lived in as much darknesse as the rest, and that the rather, because he had spent so much of his time out of the land of Israel, and therefore though at this time God had called him, and so the spirit of the Lord came mightily upon him, that for the present he should make such an un∣couth and unwarrantable vow in such dark times, is not at all incredible: thirdly, that there being a sort of vowes mentioned in the Law of God, wherein the persons devoted to be put to death, Levit. 27.29. None devoted which shall be devoted of men shall be redeemed; but shall surely be put to death, this Jephthah might take to be a j••st warrant for his vow, though indeed it were not: and fourthly, that Jephthah made this vow rashly, not considering the mischief that might follow upon it, being at that time transported with the fervency of his zeal for the rescuing Gods people from the oppression of the Ammonites; for to this end, that he might have the Am∣monites delivered into his hand, he sought as it were to demerit Gods favour by pro∣mising this extraordinary gift, and by binding himself solemnly to do that for God, which the heart of man would startle at.

Vers. 33. And he smote them from Aroer, even till thou come to Minnith, e∣ven twenty cities, &c.] That is, the inhabitants of twenty cities, and those in the land of the Ammonites, for they were beyond Aroer, which was the bounds be∣twixt Israel and Ammon: of Minnith there is mention made, Ezek. 27.17. Judah and the land of Israel, they were thy merchants, they traded in thy market, wheat of Minnith, and Pannag, and honey, and oil, and balm.

Vers. 35. Alas, my daughter, thou hast brought me very low, and thou art one of them that trouble me, &c.] That is, God having raised me to a high pitch of ho∣nour by this glorious victory which I have now attained over the Ammonites, thou who mightest have reaped a great share in mine honour, and thereby have added unto my joy, hast now humbled me, and deprived me of all the glory and comfort

of my victory, and hast brought more trouble upon me, then all mine enemies could have done.

Vers. 36. And she said unto him, my father, if thou hast opened thy mouth, &c.] By those words of her father mentioned in the former verse, Alas, my daughter, &c. for I have opened my mouth unto the Lord, and I cannot go back, she might con∣ceive that he had made some vow concerning her but could not know what that vow was; and therefore it is evident, that besides what is expressed in the foregoing verse, her father had also acquainted her what the vow was that he had made, and there∣upon being erroneously perswaded, that he was bound to make good his vow, she freely offers her self to undergo what he had vowed, as being ready to die, rather then he should sinne against God by breaking his vow, and desirous, by discover∣ing her willingnesse to consent thereto, to appease and mitigate his sorrow as much as in her lay.

Vers. 37. Let me alone two moneths, that I may go up and down upon the moun∣tains & bewail my virginity, &c.] She chose the mountains to do this in, because those unfrequented and solitary places were fittest for the bitter lamentations and mourn∣full expressions of their grief, wherewith she resolved with her companions in a so∣lemn manner to bewail this heavy affliction that was fallen upon her, and happely, withall, she desired by retiring to those unfrequented places, to fit and prepare her self for that death, which within a short time she was to undergo, for though she spake onely of her bewailing her virginity, yet thereby is meant that she would bewail her dying a virgin, implying how much this did aggravate her sorrow, that she should die without leaving any posterity behind her; and indeed to die childlesse, was in those times esteemed one of the greatest of earthly miseries. There are many learned Expositours that conceive that Jephthahs vow was, that whatsoever should first meet him, should be the Lords, and that if it were a creature which by the Law might be offered in a sacrifice, then he would offer it for a burnt offering; & so many of them read his vow disjunctively, as is noted before, vers. 3. It shall surely be the Lords, or I will offer it up for a burnt offering: and so they conceive that his daughter was not sacrificed, but onely shut up there in perpetuall virginity, to spend all her time in the service of God, and therefore she desires not respite to bewail her death, but to bewail her virginity. But many things make this opinion lesse probable: for first, we reade not the least touch in the Scripture, of any such separating men or women to the service of God, in a monasticall life, much lesse, that parents should have this power over their children, to vow them to virginity without their consent. Samuel, that was consecrated to God from his infancy was yet married, and had many chil∣dren: secondly, if his vow must be understood of any thing that should first meet him (whereof see vers. 31.) we may demand what if a dog or a swine had met him, yea, what if his wife or any of his married servants had met him, that could not have been devoted to perpetuall virginity; for to avoid this it cannot be reasonably answe∣red, that such might have been redeemed, for if they speak of redemtion in these cases, then we reply, why might not his daughter have been redeemed too, that being also allowed by the Law, Levit. 27.5. And if it be from five years old, even to twen∣ty years old, then thy estimation shall be of the male twenty shekels, and for the fe∣male ten shekels: and thirdly, the bitter lamentation of Jephthah, vers. 35. Alas, my

daughter thou hast brought me very low, and thou art one of them that trouble me, shews, that there was something more in his vow, then the consecrating of his daugh∣ter to perpetuall virginity.

Vers. 39. She returned unto her father, who did with her according to his vow which he had vowed.] That is, he sacrificed her, it is indeed strange, that having two moneths liberty to deliberate about it, he was not all that time, either by the priests, or some other resolved, both how unlawfull his vow was, and how lawfully he might now break it. But much must be ascribed to the ignorance, corruption, and confusion of these times.

And she knew no man.] These words are added to imply, that this did much ag∣gravate Jephthahs losse, that his daughter died childlesse.

And it was a custome in Israel, &c.] To wit, that foure dayes every year the daughters of Israel went into the mountains to bewail Jephthahs daughter, as it follows, vers. 40. at first happely they met onely that were her companions, but at last it grew to be an anniversary custome, and it may be was the rather taken up and continued, that it might be a memoriall to warn men to take heed of all such rash and unlawfull vowes.

CHAP. XII.

Vers. 1. ANd the men of Ephraim gathered themselves together, and went north-ward.] That is, having passed over Jordan, they then turned north-ward into the land of Gilead.

Wherefore passedst thou over to fight against the children of Ammon, and didst not call us to go with thee, &c.] Upon the same ground they quarrelled before with Gideon, chap. 8. vers. 1. Jephthah, as is evident by his answer, vers. 2. had sent un∣to them to desire them to come and expell the Ammonites out of their coasts, and could not perswade them to undertake it; yet now himself had done it, they envy his victory, and quarrell with him, because he did not call them to go with him, to wit, as pretending that though he called them to expell the Ammonites out of their coasts, yet he did not make known to them his own resolution to go against them, nor did desire them to joyn with him, and so made this the ground of their quarrell: and with∣all gave the Gileadites many opprobrious and reviling speeches, vers. 4. And the men of Gilead smote Ephraim, because they said, ye Gileadites are fugitives of Ephraim, &c.

Vers. 3. And when I saw that ye delivered me not, I put my life in my hands, and passed over against the children of Ammon, &c.] All expositours agree, that by this phrase, I put my life in my hands, Jephthah meant, that he exposed his life to manifest danger, to wit, because he went against the children of Ammon, with forces no way answerable to theirs, and that thereby Jephthah intended to intimate to the men of Ephraim, that he would have been glad of their assistance, that he might not have gone out upon so much hazard of his life as he did. But whence was that phrase, that when a man exposed his life to manifest perill he was said to put his life in his hands? I answer, the reason of this phrase some conceive to be this, that when a man carries any precious thing that is brittle in his hands, it is in danger to fall, or to be snatched away suddenly from him. But I rather conceive the ground of it to be, be∣cause when a man intends to lay down or deliver up any thing to another, he takes

it into his hands, that he may deliver it up, and therefore he that exposeth his life to manifest perill for any cause, is said to take his life into his hands, because for that cause he is ready to lay down his life, according to that, 1. John 3.16. Hereby per∣ceive we the love of God, because he laid down his life for us, and we ought to lay down our lives for the brethren. And indeed it may well be, which a learned divine hath observed, that they were wont in former times to picture the Martyrs of the Primitive Church with their heads in their hands, onely to expresse this by way of Hieroglyphick, that they laid down their lives for the cause of Christ, which the ig∣norant people not understanding in the succeeding dark times of Popery, they thence raised those absurd and ridiculous tales and legends of divers Martyrs, that when their heads were cut off, did notwithstanding walk a certain way with their heads in their hands.

Wherefore then are ye come up unto we this day, to fight against me?] As if he should say, Do you thus reward me for the good service I have done to the whole land of Israel?

Vers. 4, And the men of Gilead smote Ephraim, because they said, Ye Gileadites are fugitives of Ephraim, among the Ephraimites, and among the Manassites.] These were the reviling speeches wherewith the Ephraimites had enraged the Gileadites, and provoked them to deal so rigourously with them: for the understanding whereof we must note that Jephthah and the Gileadites, with whom the Ephramites did now contend, were of that half of the tribe of Manasseh that were planted in the utmost coasts northward of the land without Jordan. Now the Ephraimites and the other half of Manasseh which were seated within Jordan, and that next to the tribe of E∣phraim, they lived lovingly together, and kept good correspondence the one with the other, as being both descended of Joseph, and having continually commerce to∣gether, by reason of their neighbourhood: but having no commerce with the other half tribe of Manasseh without Jordan, because they dwelt so farre off from them, even their brethren the Manassites within Jordan began to grow strange to them, and at last to despise and scorn them, as if they had been no better then fugitives that were runne away from them, the very scumme and refuse of their tribe cast out into the utmost bounds of that land without Jordan, as unworthy to live with the rest of their brethren in the heart of the land of Canaan: and this is that which in their fury these Ephraimites do with scorn cast into the teeth of the Gileadites: that both themselves and their brethren of Manasseh, did esteem the Gileadites no better then fugitives of Ephraim, &c.

Vers. 6. Then said they unto him, Say now Shibboleth, &c.] Which signifies the stream of a river; it seems they chose this word to discover them by, upon their desire to passe over the foards of the river Jordan.

And there fell at that time of the Ephraimites, fourty and two thousand.] This was done in the land of the half tribe of Manasseh without Jordan, and because we reade of a place in their countrey that was called the wood of Ephraim, 2. Sam. 18.6. we may well conceive that it was so called, because of this notable slaughter of the Ephraimites there.

Vers. 15. And was buried in Pirathon in the land of Ephraim, in the mouth of the Amalekites.] So called as it seems, because the Amalekites had formerly 〈…〉〈…〉 that mountain.

CHAP. XIII.

Vers. 1. ANd the children of Israel did evil again in the sight of the Lord, &c.] This Apostacie of the children of Israel was doubtlesse in the dayes of Ibzan the next Judge after Jephthah, chap. 12. vers. 8. as may appear by the com∣putation of those fourtie years wherein the Philistines oppressed Israel, mentioned in the following words. And the Lord delivered them into the hand of the Phili∣stines fourtie years; for the twenty years wherein Samson judged Israel must neces∣sarily be accounted one half of these fourtie years of the Philistines oppression, as is evident chap. 15. vers. 20. And he judged Israel in the dayes of the Philistines twenty years: and the other half to wit the other twenty years must needs begin be∣fore Samson was born, to wit, about the fifth yeare of Ibzans judging Israel; for when the Angel appeared to Samsons mother, the Philistines oppressed Israel: whence he tells her for her comfort, verse 5. that he should deliver Israel out of the hands of the Philistines. And indeed Jephthahs slaying two and fourty thousand of the Ephraimites, chap. 12. vers. 6. must needs be a great weakning to the Israelites in those parts, and was like enough to encourage the Philistines to invade their land within a short time after Jephthah was dead.

Vers. 2. And there was a certain man of Zorah, of the family of the Danites, whose name was Manoah.] So that Samson the sonne of this Manoah, was of the tribe of Dan: This tribe bordering upon the land of the Philistines was most expo∣sed to their incursions, and therefore God was pleased now to raise up a Judge for the Israelites out of this tribe, to wit, Samson the sonne of this Manoah, to whose exploits against the Philistines, some conceive that Jacob had respect in that his pro∣phecy concerning this tribe, Gen. 49.16, 17. Dan shall Judge his people, as one of the tribes of Israel; Dan shall be a serpent in the way, an adder in the path that biteth the horse heels, so that his rider shall fall backward.

Vers. 3. And the Angel of the Lord appeared unto the woman, and said unto her, behold now thou art barren, &c.] He first mentions her barrennesse, that the following tydings concerning her conceiving with child, might be the more joyfully received by her; it is a great question among Expositours, what this Angel of the Lord was, that now appeared to Manoahs wife, some conceiving that it was a cre∣ated Angel, and that because as they say, he afterwards chargeth Manoah not to sa∣crifice to him, but to the Lord, vers. 16. If thou wilt offer a burnt offering, thou must offer it unto the Lord. And others again conceiving, that it was the very sonne of God, that great Angel of the covenant, and that because, vers. 18. he saith, his name was secret, or wonderfull, but especially, because vers. 22. Manoah saith, they had seen God, and vers. 23. his wife calls him the Lord, that is, the Jehovah; and indeed, though these be not unanswerable proofes, yet considering that it is un∣questionably evident in other places, that in these times the sonne of God did usual∣ly appear to other the servants of God, I should judge it most probable, that it was he that did now also appear in the shape of a man to the wife of Manoah.

Vers. 4. Drink not wine nor strong drink, and eat not unclean any thing. Because her child was to be a Nazarite from the wombe, as it follows, vers. 5. therefore she might not eat or drink those things that were unlawfull for the Nazarites, to wit,

neither whilst she was with child, nor whilst she gave suck, in regard that all that time, that which she did eat or drink was for the nourishment of her child too. In∣deed by the unclean meat forbidden her, may be meant any meat forbidden in the Law, Levit. 11. for it is no wonder though the Angel charges her to beware of such meats which were unlawfull for any Israelite to eat, as well as Nazarites; first, because it is likely in these times so full of confusion and disorder, both this and many other of Gods Laws, were altogether disregarded by the people in generall: & secondly, be∣cause though such meats were unlawfull for any Israelite, yet much more for Naza∣rites. But yet here I rather think such meats are meant, as were unclean for the Naza∣rites though not for others, such as were grapes moist or dryed, yea any meats that were made of the vine tree, from the kernel even to the husk: Num. 6.3, 4. He shall separate himself from wine and strong drink, and shall drink no vinegar of wine, or vinegar of strong drink, neither shall he eat any liquour of grapes, nor eat moist grapes or dried. All the dayes of his separation, shall he eat nothing that is made of the vine tree, from the kernel even to the husk. Concerning which Law, see the note there.

Vers. 5. The child shall be a Nazarite unto God from the womb. This is a com∣mandment not a prediction, as is also the other clause before, no rasour shall come on his head; for we see his hair was afterwards cut off, chap. 16.19. And she made him sleep upon her knees, and she called for a man and she caused him to shave off the seven locks of his head, and she began to afflict him, and his strength went from him.

And he shall begin to deliver Israel out of the hand of the Philistines.] It is said here that Samson should begin to deliver Israel out of the hand of the Phili∣stines: first, because the Israelites were many years oppressed by the Philistines, and the Lord sent them no saviour, till at length Samson when he came of age, was stir∣red up by the spirit of God to undertake this work, and so he was the first that did any thing towards the foiling of the Philistines: secondly, because though he did not wholy vanquish them (for after Samsons death they did often infest & annoy the Israelites) yet did he so farre weaken them, especially by the last blow that he gave them at his death, when he slew all their Princes and many of the people, that they scarse ever recovered their former strength: and thirdly, because the work of shaking off the yoke of the Philistines that was begun by Samson, was followed on after∣wards in the dayes of Eli, Samuel, and Saul (for they never were after this in bon∣dage to the Philistines) till at length they were perfectly subdued by David.

Vers. 6. A man of God came unto me, and his countenance was like the counte∣nance of an Angel of God, very terrible.] That is, his countenance was very ve∣nerable, and full of reverend Majesty, and such as wrought a kind of astonishment and fear in me.

Vers. 7. For the child shall be a Nazarite to God from the womb, to the day of his death.] Others that took upon them the vow of a Nazarite, were onely such for a time, namely, so long as they had vowed to consecrate themselves unto the Lord, in this strict way of singular holinesse, which was therefore called the dayes of their separation; see the notes Num. 6.3, 4, 5. But now Samson was in an extraordina∣ry way separate to be a Nazarite, to wit, by the appointment and command of God, and not by his own voluntary vow, and therefore he was to be a Nazarite all his

life, from the womb to the day of his death; and herein was Samson above other Nazarites, a type of Christ, who was from his first conception perfectly sanctified: Luke 2.35. That holy thing which shall be born of thee (saith the Angel to the vir∣gin Mary) shall be called the sonne of God, and so continued all his dayes, holy, harmlesse, undefiled, and separate from sinners, Heb. 7.26. and that to the end he might be the saviour of Gods people: for the better manifestation whereof, it was that God by his providence did so order it, that he was (though upon another occa∣sion) called a Nazarene, Matht. 2.23. And he came and dwelt in a city called Na∣zareth, that it might be fulfilled which was spoken by the Prophets, He shall be cal∣led a Nazarene.

Vers. 10. And the woman made haste, and ran and shewed her husband, &c.] Knowing how earnestly her husband had prayed unto the Lord, that he would a∣gain send that man of God to them, that had at first brought her the tidings of her conception; no sooner did she now see him again, but as taking this to be an answer of his prayer, and therefore not doubting but he would stay till she came back again, and withall longing to make glad the heart of her husband, she made haste and ran, as the text saith, to tell her husband of it.

Vers. 16. Though thou detain me, yet I will not eat of thy bread; and if thou wilt offer a burnt-offering, thou must offer it unto the Lord.] Manoah had said in the foregoing verse, I pray thee, let us detain thee untill we shall have made ready a kid for thee: now because those words may be meant, especially as they are in the originall, either his preparing a kid merely for him to eat, or else for preparing a kid for a sacrifice, to wit, of a peace-offering (for with such sacrifices they used to feast their friends, after they had offered the fat unto the Lord) accordingly the An∣gel of the Lord answers Manoah in these words: for first, he absolutely refuseth to eat of any provision that he should make ready for him, Though thou detain me, I will not eat of thy bread; and this he saith, not because Angels in those assumed bo∣dies wherein they appear to men, cannot eat; for we see the contrary expressely af∣firmed, concerning the Angels that appeared to Abraham, when as yet they would not be known to be any other but men, Gen. 18.8. He took butter and milk, and the calf which he had distressed and set it before them—and they did eat, but be∣cause he now desired to lead on Manoah by degrees, to apprehend him to be more then a man, which as yet Manoah had not conceived: and then secondly, he addes, and if thou wilt offer a burnt offering, thou must offer it to the Lord: wherein he inti∣mates to Manoah, that he vvould not have him think of providing a sacrifice, that he might eat of it; yet if he had a mind to offer a burnt offering, he should approve of that; onely he then gives him vvarning to take heed of having any other thought then to offer it to the Lord Jehovah onely. As concerning the reason vvhy he gives him that expresse caveat, that he should be sure that he did not think of offering his burnt offering to any but the Lord; I conceive it to be onely, because many of the Israelites did at this time vvorship the idol-gods of the heathens, and therefore the Angel took this occasion to bid him to beware of that. Many Expositours indeed con∣ceive, that the Angel that novv appeared to Manoah, being a created Angel, spake this purposely to beat off Manoah from thinking to offer any sacrifice to him: and others that hold it was the Sonne of God that novv appeared to him, understand

these words as if he had said, If you think of offering me a burnt offering, you must of∣fer it to me as the true God, not as to a created angel: but first, because there is nothing said before, whereby it may be gathered that Manoah intended to offer a sacrifice to the Angel: and secondly, because it is manifest that as yet he took him to be a man as himself was, some prophet sent unto him from God, as it follows in the next words, Manoah knew not that he was an angel of the Lord: I see not why we should think that the angel spake these words with respect to himself, but rather to give him warning of the idolatrie that was then too rise in the land.

Vers. 17. What is thy name, that when thy sayings come to passe we may do thee honour?] That is, that we may make report to others concerning this thy foretel∣ling future things, and so both we and they may esteem and honour thee as a pro∣phet of the most high God. This I conceive is chiefly intended; though withall it may be meant of some bountifull reward wherewith (by way of gratitude) he meant to honour him, that is, to testifie their honourable and high esteem of him.

Vers. 18. Why askest thou thus farre after my name, seeing it is secret?] Or see∣ing it is wonderfull, as it is in the margin of our Bibles, for the word in the Origi∣nall signifieth both secret and wonderfull. If we hold that this was a created angel that now appeared to Manoah, there is no necessitie that we should thereupon make enquirie, as many Papists have very busily done, whether the holy angels in heaven have all of them their severall names, whereby they are distinguished and known, when the angels would impart any thing one to another concerning any particular angel. For though there is no question to be made but the angels both can and do impart what they would make known both one to another and one concerning an∣other, yet because they do this not by words or vocall expressions, but as spirits in a spirituall manner, and such as we are not able to conceive; how is it possible that we should determine any thing concerning their names? Sufficient it is for us to know that even in this regard the angel might well answer Manoah, that his name was secret or wonderfull, that is, that it was a thing not to be revealed, and there∣fore not to be enquired into; or a thing too wonderfull for him to understand, or that as the other angels so he also had no other name but this, that he was one of those ministring spirits whom God did continually employ in the effecting of many wonderfull works for his people, with respect whereto therefore it may well be that vers. 19. it is expressely noted, that the angel did wondrously. But now granting what was formerly said, that this angel of the Lord was the Sonne of God, the great angel of the Covenant, it must needs seem the lesse strange that he should tell Manoah that his name was secret and not to be searched into, or wonderfull and incomprehen∣sible: and that because first, as he is very God, his name, that is, his essence or being is infinitely above our understanding, it is a secret we must not prie into, it is too wonderfull for us, onely we know of him what by his word and works he hath been pleased to reveal to us, and that is enough to astonish any man that will seriously ponder it with himself: and secondly, as he was appointed of God to be in our na∣ture the mediatour between God and man, there was nothing in him nor nothing that was to be done by him, but was every way wonderfull; whence it is that the prophet said of him, His name shall be called wonderfull, Isa. 9.6.

Vers. 19. So Manoah took a kid with a meat-offering, and offered it, &c.] Nei∣ther

the person sacrificing, nor the place where they offered this sacrifice were war∣rantable by the law; but the allowance of the angel, vers. 16. If thou wilt offer a burnt offering, thou must offer it unto the Lord, was warrant sufficient.

Vers. 20. For it came to passe when the flame went up towards heaven from off the altar, &c.] Because there is no mention made either of wood or of fire that was brought by Manoah for the offering of this sacrifice, therefore many Expositours hold, that by the ministerie of the angel there came fire out of the rock to consume the burnt offering, as it was before in Gideons sacrifice, chap. 6.21. But that can∣not certainly be concluded from thence. However, it was doubtlesse the angels ascending up in the flame of the altar, that was the principall miraculous work, whereby the angel did discover what he was to Manoah and his wife; and methinks too, this is one of the strongest evidences to make it most probable that this angel was the Sonne of God, and that because his going up to heaven in the flame of the sa∣crifice, did most sweetly represent and shadow forth the office of Christ, the great Angel of the covenant, whose work it is to present all our services before God, and to procure them to be graciously accepted of him.

Vers. 22. And Manoah said unto his wife, We shall surely die, &c.] See the note chap. 6.22.

Vers. 23. But his wife said unto him, If the Lord were pleased to kill us▪ he would not have received a burnt offering, &c.] By three severall arguments doth Manoahs wife comfort him: first, from Gods accepting of their sacrifice; and that she takes for granted, because the angel advised them to offer that their sacrifice, vers. 16. If thou wilt offer a burnt offering, thou must offer it unto the Lord: and secondly, because he had made known Gods accepting of it, both by that his mira∣culous ascending up to heaven in the flame of it, whereby they might see that their sacrifice went up with him into the presence of God; and also (as Expositours gene∣rally conceive) by causing fire miraculously to ascend out of the rock, and consume the sacrifice as formerly in that of Gideons. Judg. 6.21. The angel of the Lord put forth the end of the staff that was in his hand, and touched the flesh and the unlea∣vened cakes, and there arose fire out of the rock, & consumed the flesh and the unlea∣vened cakes: secondly, from those wonders God had shewed them; neither, saith she, would he have shewed us all these things, that is, all these miraculous signes of Gods favour towards us, to wit, the strange burning of the sacrifice, and ascending of the angel in the flame thereof: and thirdly from his imparting those secrets to them con∣cerning their child, Nor, saith she; would he as at this time have told us such things as these, that is, neither would he thus beforehand in a time of such great distresse, have told us such comfortable tidings concerning the birth and education of our child, and the worthy service he should do for the deliverance of his Church and people.

Vers. 24. And the child grew, and the Lord blessed him.] That is, he indued him with admirable strength of body, courage of mind, and all other gifts requisite for those worthy services God had appointed him to do.

Vers. 25. And the spirit of the Lord began to move him at times in the camp of Dan, &c.] The camp of Dan was either the place of Samsons dwelling, so called by occasion of that which we find written, concerning the expedition of the Danites

against Laish, which it seems was before the dayes of Samson, chap. 18.11, 12. And there went from thence of the familie of the Danites out of Zorah, and out of Eshtaol six hundred men appointed with weapons of warre. And they went up and pitched in Kiriath-jearim in Judah: wherefore they call that place Mahaneh-Dan unto this day: or else it may be meant of a camp which the Danites had formed at present in this place, having raised an army to withstand the incursions of the Phi∣listines, who did sorely now oppresse them; where Samson serving in his young years, began to give proof of the noble acts he should afterwards do. For the spirit of God began now and then at times to come upon him, and to put him upon strange and admirable exploits, even beyond the ordinary courage and strength of man.

CHAP. XIV.

Vers. 1. ANd Samson went down to Timnath, &c.] A citie that was at first in the lot of Judah, Josh. 15.57. and afterward was separated for the tribe of Dan, Josh. 19.43. but was often (if not alwayes) in the possession of the Philistines, in the confines of whose land it stood; and so now it seems it was.

Vers. 2. I have seen a woman in Timnath of the daughters of the Philistines, now therefore get her for me to wife.] It was unlawfull for any Israelite, much more for a Nazarite, to marry with a daughter of the Philistines, Deut. 7.3. but it seems Samson did this not without a speciall warrant from God, either by revelati∣on, or by a strong instinct of the spirit, which he knew well was of God; as appears, first, because it is said vers. 4. that he sought an occasion against the Philistines; se∣condly, because it is expressed there also, that his father and his mother knew not that it was of the Lord; which implies that Samson knew it well enough: and yet though he had a speciall warrant from God, he would not do it without desiring the consent of his parents.

Vers. 3. Is there never a woman among the daughters of thy brethren, or among all my people, &c.] That is, neither amongst thy kindred, nor amongst all the people of Israel; thus his parents at first sought to disswade him from this match because it was against the Law of God.

And Samson said unto his father, Get her for me, for she pleaseth me well.] In these words Samson might have respect to this, that it pleased him well to marry with a daughter of the uncircumcised Philistines, because he had a warrant from God thereby to pick a quarrell against them; but doubtlesse he could not intend that his father, by those words of his, should think of any such thing, but onely that he was pleased with her person, and had thereupon set his affection on her; yea it is evident that he did purposely conceal this from his parents, that he sought an occa∣sion against the Philistines, lest that should have made them the more eager to op∣pose him herein. Indeed it is strange, that his godly parents should yield (as we see vers. 5. they did) to make such a match for him with a Philistines daughter, onely because he had a mind to her; but godly parents are many times too fond and in∣dulgent to their children, and so it seems it was with Manoah and his wife.

Vers. 4. But his father and his mother knew not that it was of the Lord that he sought an occasion, &c.] This last clause many Expositours referre to the Lord, to wit, that he sought an occcasion against the Philistines, by suffering Samson thus to

fall in love with a daughter of the Philistines; but first, because if the meaning of these words had been, that the Lord sought an occasion against the Philistines, it might as well have been said, that neither Samson nor his parents knew it, as that his father and his mother knew it not: secondly, because it is manifest in the se∣quel of the story, that Samson did indeed seek an occasion against the Philistines, as we may see by the riddle he propounded to them at the wedding, and his carefull concealing of that which he did to the lion from his very parents, that so the mean∣ning of his riddle might not be known; and especially by that which he said when he addressed himself to be revenged on the Philistines, because his wife was given to another, chap. 15.3. Now saith he, shall I be more blamelesse then the Philistines, though I do them a displeasure: as if he should have said, now have I gotten a just occasion to be revenged on the Philistines: and thirdly, because Samson is numbred by the Apostle, Heb. 11.32. amongst those, that by faith did notably subdue the ene∣mies of God; which seems to imply, that he had a word and warrant from God for it, therefore I rather conceive, that the meaning of these words is, that his father and his mother knew not that that it was of the Lord, that he, that is, Samson sought an occasion against the Philistines: and then it is manifest by this place, that Sam∣son knew that it was Gods will, that by seeking a wife amongst the Philistines, he should take some occasion to be revenged on them, though his parents thought not of any such thing. But may some say, Considering that the Philistines were of those nations whom God had commanded the Israelites utterly to destroy, and so to take their land into their possession; and likewise, that the Philistines had for many years oppressed the Israelites, what need was there that Samson should seek any other oc∣casion against them to be revenged on them? Now to this I answer, first, that it might well be, that the Israelites had by covenant submitted themselves to be in sub∣jection to the Philistines, and in that regard Samson was to seek an occasion against them, that he might without breach of covenant be revenged on them, and thence it may be, that those words are added immediately upon these, for at that time the Philistines had dominion over Israel: and secondly, that Samson not being called of God to undertake the rescuing of the Israelites in a publick way out of the power of the Philistines, by raising up an army against them, but being onely appointed in his own person to make havock amongst them, and by that means to weaken their power, and abate their pride; he was in that regard to take occasion from some pri∣vate personall wrong, to set upon them.

Vers. 5. And behold, a young lyon roared against him, &c.] Either therefore Samson was upon some occasion turned out of the way, or else his parents being ei∣ther before or behind, Samson was at present going alone by himself; and thus God encouraged him for those encounters against the Philistines, which afterwards fol∣lowed; as David was prepared in the like kind to fight with Goliah, 1. Sam. 17.36. Thy servant slew both the lyon and the beare: and this uncircumcised Philistine shall be as one of them.

Vers. 6. And the Spirit of the Lord came mightily upon him, &c.] That is, on a sudden the Lord by his Spirit did endue him with such an exceeding measure of cou∣rage and strength, that though he had nothing in his hand, not so much as a staff to defend himself, yet with his naked hands he said hold on the lion, and rent him as

he would have rent a kid; and herein was Samson a notable type of Christ in his vi∣ctory over the devil, that roaring lion, as S. Peter calls him, 1. Pet. 5.8. that is continually walking about, seeking whom he may devoure. As for that which is added in the next words, that he told not his father or his mother what he had done; the reason of this might be, lest it should prove perillous to have the Philistines heare of an Israelite endued with such admirable prowesse and strength; but withall it was an argument of Samsons singular modesty, that having performed such a strange and heroicall exploit, he could presently go away after his parents, and when he over∣took them, never spake the least word to them of it; and herein too was there some shadow of that which is related concerning Christ, that when he had wrought many miraculous works, did often give charge that there should be no speech of it; as when he had cured a blind man, he sent him away to his house, saying, Neither go into the town, nor tell it to any in the town, Mark 8.26.

Vers. 8. And after a time he returned to take her, and he turned aside to see the carcase of the lion, &c.] Having it seems formerly concluded the ma••ch between him and the woman of Timnath, he went now thither again to solemnize the mar∣riage, his father and his mother as we see, vers. 9. going along with him as formerly, and so coming near to the place where he had in his last passing that way, slain the lion, he turned aside to see the carcase of the lion; no doubt that the sight of the li∣ons carcase, might affect him the more in the thankfull remembrance of that great mercy of God to him, in enabling him so miraculously to kill that ravenous beast when he flew upon him, and so by the providence of God he came to take notice of that, which God intended should be the occasion of the ensuing quarrell between him and the Philistines; for when he came to the place, behold, there was a swarm of bees and honey in the carcase of the lion, that is, in the bones of the carcase as they lay fastned still together, the flesh being eaten or dried away, (for otherwise a swarm of bees would not have settled there); and this shews, that there was some good distance of time between his first going down with his parents to Timnath to make the match between him and the woman of Timnath, to whom he had taken a liking, and his going now down with them the second time to take her to wife.

Vers. 11. And it came to passe when they saw him, that they brought thirty com∣panions to be with him.] The most of Expositours by farre, understand this place thus, That when the Philistines saw Samson, perceiving him to be a man of wonder∣full strength, and full of terrour, they brought thirty companions to be with him un∣der pretence of respect, and the custome of their marriage solemnity, but indeed that they might set a guard upon him, lest he should suddenly do them any mischief. But first, because they had seen him before, and were not then affraid of him: secondly, the Scripture doth not any where make the least mention of any thing extraordinary in Samsons body, or the terrour of his countenance; but ascribes his strength merely to the coming of Gods spirit upon him: and thirdly, Samson by the guidance no doubt of Gods spirit, purposely concealed the killing of the lion, that the Philistines might not be afraid of him: therefore I think it farre more probable, that the mean∣ing of these words is onely this, that when the brides friends and kindred saw that Samson was come to take his wife, they provided thirty young men, according to the custome of those times, as his companions and bridemen, children of the bride-chamber,

as they are called, Matt. 9.15. to attend upon him, and to rejoyce with him.

Vers. 12. And Samson said unto them, I will now put forth a riddle unto you, &c.] It was it seems the custome of those times by way of exercising their wits, espe∣cially at feasts to strive for the masterie one with another, in point of resolving dark and intricate questions and riddles, whereto some apply that, 1. Kings 10.1. that when the Queen of Sheba heard of the fame of Solomon, concerning the name of the Lord, she came to prove him with hard questions; and so hereupon it was that Sam∣son the first day of his wedding feast propounded a riddle to his bride-men; however his aim doubtlesse therein was to take an occasion of picking a quarrell with the Philistines; to which some Expositours do adde this too, that as Samson in his mar∣rying with a daughter of the Philistines was a type of Christ in his calling the Gen∣tiles to be his people, and so marrying them to himself as his bride and spouse; so also this riddle propounded by Samson was a figure of the doctrine of the Gospel, published to the world by Christ, when the time of the calling of the Gentiles was come, which indeed was a riddle to flesh and bloud, according to that of the Apostle, 1. Cor. 1.23. We preach Christ crucified, to the Jews a stumbling block, and to the Gentiles foolishnesse: as concerning the seven dayes of the wedding feast here menti∣oned, see the note Gen. 29.27. and concerning the thirty change of garments which is a part of the wager propounded by Samson, see the note Gen. 45 22.

Vers. 14. Out of the eater came forth meat, and out of the strong came forth sweetnesse.] The honey which Samson found in the carcase of the lion was the ground of this riddle; but withall we may well think, that meditating by himself concerning this observable passage of Gods providence, in yielding him food to eat out of the carcase of that lion that a while before thought to have eaten up him, he called to mind how usually God is wont after the same manner for his children, to bring them good out of evil; & so did the rather propound this riddle because it was a notable enigmaticall expression of Gods dealing with his people in this regard. For when Satans temptations, yea the sinnes of the godly turn to their advantage, what is this but honey out of that roaring lion that seeks to devoure us? When the cruell enemies of Gods people are made their friends, or that God turns their malicious practises to the furtherance of the Gospel and the good of the Church, what is this but meat out of the eater? When afflictions, yea death it self yields matter of much sweet comfort to the godly, and opens a way to a better life for them, what is this but sweetnesse drawn forth for them out of the carcase, as it were, of their strong enemies. Yea principally did this shadow forth that mysterie of the sweet and saving food of our souls in the ministerie of the Gospel, which we have from Christs victo∣rie over hell and death, by his own death, according to that of the Apostle, Heb. 2.17. Forasmuch therefore as the children are partakers of flesh and bloud, he also himself likewise took a part of the same, that through death he might destroy him that had the power of death, that is the devil: and that of our Saviour, John 6.51. I am the living bread which came down from heaven. If any man eat of this bread he shall live for ever, and the bread that I will give is my flesh, which I will give for the life of the world. The more unexpectedly good comes to us out of evil, the more thankfull his people must needs be for it; and therefore God loves to store up comforts, where his people would least expect to find them.

And they could not in three dayes expound the riddle.] And thus it was with the Philistines, as it is with all other naturall men in regard of the mysterie of the Gospel which Christ hath published to the world; they are not able by any wis∣dome and endeavours of their own to comprehend it, unlesse by the spirit of God it be revealed to them, according to that of the Apostle, 1. Cor. 2.14, 15. The natu∣rall man receiveth not the things of the spirit of God, for they are foolishnesse unto him, neither can he know them because they are spiritually discerned; but he that is spirituall judgeth all things.

Vers. 15. And it came to passe that on the seventh day they said unto Samsons wife, Entice thy husband, &c.] Two passages in this story make it evident, that these men set the bride on work upon the fourth day, to trie underhand if she could get the meaning of the riddle from him: first, because it is said vers. 14. that they could not in three dayes expound the riddle; which implyes, that so long onely of them∣selves they tried to find it out, and then began on the fourth day to take another course, to wit, to perswade his wife to get it from him: secondly, because it is said, vers. 17. that she wept before him the seven dayes while the feast lasted: which shews that she began to presse her husband about this, before the seventh day came. The meaning therefore seems to be this, that three dayes they assayed of their own heads to find out the meaning of the riddle, but then beginning to suspect themselves, on the fourth day they perswaded his wife to see if she could fish it out of him; but when the seventh day came, despairing to find it out of themselves, they came again, and by threatning speeches laboured to terrifie his wife, that so she might be con∣strained to use all her skill to wring it from him: entice thy husband (say they) that he may declare unto us the riddle, lest we burn thee and thy fathers house with fire: Indeed it is not likely that they durst have proceeded to such an outrage upon so weak and triviall a ground, onely they speak this to scare the timerous woman, that she might be the more importunate with her husband.

Vers. 16. Behold, I have not told it my father nor my mother, and shall I tell it thee?] Though a wife be nearer to a man then his parents, and therefore may ex∣pect from him more freedome in the communication of his secrets; yet here Samson considers the reverence that was due to his parents, and the long experience that he had of their faithfulnesse, in both which respects there was more reason he should have told it them then her.

Vers. 17. And she wept before him the seven dayes while the feast lasted.] This may be meant of the remainder of the seven dayes after his companions had set her to win it from him, that from that time she wept to the end of the seven dayes; yet it is likely, that from the first, out of her own desire to know it, she was importunate with him. See the note above vers. 15.

Vers. 18. And he said unto them, If ye had not plowed with my heifer, ye had not found out my riddle.] These words, If ye had not plowed with my heifer, seems to implie some jealous thoughts in Samson, of some secret and unchast dealing of the Philistines with his wife; whom therefore in regard of her suspected wantonnesse he calls his heifer; and if so it were with Samson, no marvell though in his jealousie his spirit was stirred up with great indignation against them. But however, because by plowing the earth is opened, and that discovered which was hidden before, as in

that regard a man may be said to dig for a secret, so also to plow for it, and so the meaning of these words may be onely this, that if they had not by the help of his wise sought out and discovered the meaning of his riddle, they had never found it out.

Vers. 19. And he went down to Ashkelon, and slew thirty men of them, &c.] Some Expositours have sought what might be imagined concerning the cause why Samson passed over so many places where the Philistines dwelt, and went to Ashkelon to fetch this spoil, which was so farre off from Timnath; as that there was there some solemne assembly of the Philistines held, &c. But it sufficeth us to know that by the Spirit of God he was carried thither, and the cause being not expressed, why should we enquire after it? As for the spoil he took from the Philistines he there slew, we must know, that though they that took upon them the vow of a Nazarite onely for a time, might not come at any dead body, Numb. 6.6. All the dayes he separateth himself unto the Lord, he shall come at no dead body. And if they were casually de∣filed by any such means, they were anew to begin the dayes of their consecration; yet those that were set apart of God to be perpetuall Nazarites, were not it seems tyed to these things, to wit, because they could not alwayes avoid them. And be∣sides, what Samson did, he did by the speciall motion of Gods Spirit; and therefore he made no scruple of taking the garments of these slain men, which he gave to his companions; and under them must be comprehended the sheets or shirts also mentio∣ned in the bargain they made, vers. 12.

And his anger was kindled, and he went up to his fathers house.] In his anger leaving his wife behind him.

Vers. 20. But Samsons wife was given to his companion, whom he had used as his friend.] That is, one of those his thirtie companions or bridemen mentioned, vers. 11. Some also adde that it was he that was chosen to be the first of the bride∣men, the next to the bridegroom himself, who according to the custome of those times, was called the bridegrooms friend: to which custome they say the Baptist doth allude, John 3.29. He that hath the bride, is the bridegroom, but the friend of the bridegroom, which standeth and heareth him, rejoyceth greatly because of the bridegrooms voice.

CHAP. XV.

Vers. 1. BƲt it came to passe within a while after, in the time of wheat harvest, that Samson visited his wife with a kid, &c.] The time is thus noted when Samson returned to his wife, because afterward there is mention made of the burning of their corn in the fields, partly cut down and partly standing; and doubt∣lesse though Samson did really intend reconciliation with his wife, and to that end carried a kid with him, the better to expresse the love he bare her, and the desire he had to be reconciled to her; yet the Lord was pleased to incline his heart this way purposely, that finding his wife given away to another man, he might take that oc∣casion to be revenged on the Philistines.

Vers. 4. And Samson went and caught three hundred foxes, and took firebrands, &c.] It appears by many places of Scripture, that there were great store of foxes in the land of Canaan; for hence are those expressions, Cant. 2.15. Take us the foxes,

the little foxes, that spoil the vines: and Psal. 63.9, 10. But those that seek my soul to destroy it—they shall fall by the sword, they shall be a portion for foxes: and again, Neh. 4.3. Even that which they build, if a fox go up, he shall even break down their stone wall. Now considering that this countrey did so abound with fox∣es, and that withall it was summer time, wheat harvest, vers. 1. when foxes, because they are fat, are the more easily taken, it is not a matter of so great wonder, that Samson should take three hundred foxes, especially if withall we do observe, that it is not expressed, either how long they were taking, or whether he took them him∣self alone, or by the help of others. But however, the Lord that put him upon this way of revenge, could easily supply him with this number of foxes in a short time: The wild beasts of the field are his, Psal. 50.11. and if we remember how by the al-ruling providence of God, there came in of all kinds of living creatures to Noah, that they might be preserved in the ark, Gen. 6.20. and how such a multitude of quailes were brought in to the Israelites, Num. 11.31. it will not surely seem incre∣dible, that with the speciall help of Gods providence, Samson should by nets or o∣therwise, take three hundred foxes within some short time. Now for the exploit he performed with these foxes, it is punctually here expressed, and the reason of each particular we may thus conceive: first he made choice to do it with foxes rather then dogs, &c. because they are creatures that still seek to hide themselves, and to lie lurk∣ing in secret places, and therefore being let loose, especially being scared with the fire at their tails, were like to runne into the shocks, and standing corn, which being ful∣ly ripe, would soon be set on a light flame, and so they would be scared too from one place to another: secondly, he did not let loose each fox single with a firebrand or torch tied to his tail (for the word in the originall signifieth both a firebrand and a torch) because then they might have runne speedily into their holes, and the brands or torches drawn on the ground through dirt or water would soon have been quench∣ed but he tied two foxes together, tail to tail, and a firebrand or a torch between their tails, and so the foxes could not fly speedily away, but must needs go stragling up and down, one drawing one way, and another another way, and the brands or torches were for the most part born above ground, that they might not be quenched: and thirdly, though the corn might have been set on fire without this, yet it pleased the Lord to direct Samson to do it this way, that their punishment coming upon them in such a ridiculous way, and by an act of such scorn, even this might be with∣all some aggravation of their misery. And then again we have by this means in this exploit of Samsons, a notable figure of the divisions that are usually amongst the craf∣ty adversaries of Gods people, hereticks especially, whereby Christ accomplisheth what he foretold, Luke 12.49. I am come to send fire on the earth, and what will I if it be already kindled? Hereticks are like foxes cunning and crafty, hurtfull to the places where they live, and noisome by reason of their unsavory and abominable er∣rours; yea they are like foxes tied tail to tail with firebrands betwixt their tails, they differ in many things and cannot agree, one draws one way & another another: onely in this they agree together, that they are all incendiaries, that where ever they come set all on a light flame, and so prove the destruction of the places where they live; yea, thus it is usually with all other the enemies of Christ and his people, the Lord usual∣ly letting loose some such amongst them, that will be sure to make divisions where

they come, that so by a fire of discord amongst themselves they may be devoured through Gods just judgement upon them, that sought so unjustly to devoure Gods people.

Vers. 6. And the Philistines came up, and burnt her and her father with fire.] And thus that fell upon Samsons wife, which by evill means she sought to avoid, when at her wedding she was threatned with burning, chap. 14.15. Entice thy hus∣band that he may declare unto us the riddle, lest we burn thee and thy fathers house with fire: according to that of Solomon, Prov. 10.24. The fear of the wicked, it shall come upon him: and withall, both she and her father were justly destroyed, for breaking the bond of marriage betwixt her and Samson.

Vers. 7. Though ye have done this, yet will I be avenged of you, and after that I will cease.] That is, though ye have been the instruments of God, in executing vengeance upon those that wronged me; yet because ye have done this, not in a way of justice, but out of a rage and fury for the losse you sustained in your corn, I will proceed a little further in executing vengeance upon you, the enemies of God and his people, and then I will cease, to wit, for this time, till I be further provoked; which shews, that what he did was done, not by way of private revenge, but because he knew that God had raised him on purpose, to be a scourge to the Philistines.

Vers. 8. And he smote them hip and thigh with a great slaughter.] That is, some in one place, and some in another, as his blows casually lighted, he pursued them and laid on load upon every one as they came in his way, and some he smote in some one part of the body and some in another, but whereever his blows fell they malled them, and made them sure for stirring any more. This I conceive to be the meaning of this proverbiall speech, he smote them hip and thigh; though others expound it that he smote both horsmen and footmen, as we may see in the margin of our Geneva bi∣bles; but that cannot be the meaning of it according to our translation.

And he went down and dwelt in the top of the rock Etam.] A place belonging to the tribe of Simeon, whose lot was within the land of Judah, 1. Chron. 4.32. called also Ether. Josh. 19.7. It seems it was a place of some strength (and therefore fortified and made a city of defence by Rehoboam) 2. Chron. 11.5, 6. Rehoboam dwelt in Jerusalem, and built cities for defence in Judah. He built Bethlehem and Etam) and that therefore Samson went thither, as expecting the Philistines would come up against him; yet not to secure himself from the Philistines, as being afraid of them; but rather lest (as it proved) his brethren the Israelites, being enraged for his provoking the Philistines against them, should attempt to offer him any violence, and so he should be constrained to stand upon his guard against them.

Vers. 9. Then the Philistines went up and pitched in Judah, and spread them∣selves in Lehi.] That is, in a place afterward called Lehi, which signifieth a jaw-bone, and that by occasion of the exploit done there by Samson with the jaw-bone of an asse, vers 17. And it came to passe, when he had made an end of speaking, that he cast away the jaw-bone out of his hand, and called that place Ramath-Lehi. As for this phrase, and spread themselves in Lehi, it is purposely used to imply how great an army of the Philistines it was that came up against him.

Vers. 12. Swear unto me that you will not fall upon me your selves.] Thus by yielding up himself to be bound by them, that he might be delivered to the Phili∣stines,

he discovered how carefull he was, that the Philistines should not hurt the Is∣raelites for his sake, and by agreeing before-hand with them, that they should not fall upon him themselves, he sought to prevent the danger of being constrained to resist them, or do them any hurt in his own defence.

Vers. 13. And they bound him with two new cords, and brought him up from the rock.] And herein was Samson a type of Christ, that was bound by the Jews his own brethren, and so delivered up to Pilate and the Romans, Matth. 27.2.

Vers. 14. And the cords that were upon his hands, became as flax, &c.] Thus our Saviour also, of whom Samson was a type, being by the treachery of the Jews, the people whom he came to save, yea his own disciples, delivered over into the hands of his enemies, and so to death, Matth. 26.21, And as they did eat, he said, Verily, one of you shall betray me: yet not without his voluntary yielding thereto, Joh. 10.18. No man taketh it from me, but I lay it down of my self: the pains of death could not hold him, Acts 2.24. but he rose again, and by the jaw-bone of an asse, that is, weak and contemptible means in the eye of reason, the foolishnesse of preach∣ing, 1. Cor. 1.21. he beat down the kingdome of Satan before him, and hath sub∣dued the world under him.

Vers. 18. And he was sore a thirst, and he called on the Lord, &c.] How sore Samsons thirst was, appears in this, that he was also through faintnesse ready to die, and so not able to stirre from the place where he was, to seek water else where. Though therefore his thirst and faintnesse, might partly proceed in a naturall way, from the violent stirring of himself, in such an extraordinary work as this was, of slay∣ing a thousand Philistines with the jaw-bone of an asse; yet we may well think that there was a speciall hand of God besides in it: first, that he might herein, as in many other things, be a type of Christ, who in the heat of his agony upon the crosse, and when he had now in a manner vanquished all the powers of hell and death, did also cry out of thirst, John 19.28. After this, Jesus knowing that all things were now ac∣complished, that the Scripture might be fulfilled, saith, I thirst: and secondly, that he might hereby see his own weaknesse, and so might be kept from being proud of his former victories, and might be taught to acknowledge, that it was merely of God that he had thus beaten down his proud enemes before him: and thus indeed God is usually wont to humble his servants when they have done any memorable act, that they may not be puffed up therewith, as seeing how weak they are in themselves, if they had not been endued with power from on high; as for the words here which Samson spake when he cryed upon. God in his thirst, Thou hast given this great de∣liverance into the hand of thy servant, and now shall I die for thirst, &c. therein, first, he doth not onely intimate his assurance that God would not now suffer him to perish, and that because God had so miraculously enabled him to destroy his ene∣mies; but even from this he pleads with God for help, as concluding, that all this great work would, come to nothing if after all this he should perish for thirst, and so should fall into the hands of the Philistines: and secondly, he intimates, that it was in Gods service that he had thus wearied himself, and thereupon desires the Lord to remember him in this his extremity. For so much is clearly enough implyed in those words, thy servant. Thou hast given this great deliverance into the hand of thy servant, and now shall I die for thirst? For indeed, as long as men are im∣ployed

in Gods service, they may boldly call upon God in all their wants and need, not doubting but he will supplie them.

Vers. 19. But God clave an hollow place that was in the jaw, and there came water thereout, &c.] Some reade this place as it is in the margin of our Bibles, But God clave an hollow place that was in Lehi, and there came water thereout: So that the meaning may be, either that God clave an hollow place that was in the jaw-bone of the asse, wherewith Samson had before made such havock amongst the Phi∣listines; or else, that God clave some hollow place in that field, which in memorie of this miraculous act of his done with an asses jaw-bone, he had called Lehi, that is, the jaw-bone: and so accordingly also, we must understand the last words of this verse, wherefore he called the name thereof Enhakkor, that is, the well of him that called or cryed, which is in Lehi unto this day, to wit, either that Samson called that particular place where the water came out of the jaw-bone, Enhakkor, and that this place hence called Enhakkor, was in that field or tract of ground, which he had formerly called Lehi; or else, that Samson called the fountain, which sprung out of the hollow place in Lehi, Enhakkor; and that this well, or spring of water continued afterwards, and was to be seen in Lehi, at the time when this Historie was written: and indeed, because the words do seem plainly to implie, that there was a well or spring that continued in that place called Enhakkor, that is, the well of him that called or cryed: (insomuch that some hold that the water which God miraculously gave Samson for the quenching of his thirst, was a well that sprung out of the earth, onely it came through the tooth, or the hollow place where the tooth had been in the asses jaw) therefore I rather think that God clave an hollow place in the field called Lehi, whence a fountain sprung called Enhakkor; which continued untill the time of writing this Historie; then that it was an hollow place out of the very jaw-bone of the asse, out of which God brought water, that Samson might drink thereof and be refreshed.

Vers. 20. And he judged Israel in the dayes of the Philistines twenty years.] See the note, chap. 13.1.

CHAP. XVI.

Vers. 1. THen went Samson to Gaza, and saw there an harlot, and went in un∣to her.) This mention that is made of his seeing the harlot, to whom he went in, implies, that he went not thither for that purpose, but going secretly thither with some other intent, he was on a sudden intangled with the sight of this harlot, and so drawn to commit folly with her.

Vers. 2. And they compassed him in, and laid wait for him all night in the gate, &c.] That is, hearing by some that had taken notice of him, that he was come into the citie, but not knowing into what house he was entred, they took order that the gates should be shut, and narrowly watched, to make sure that he should not escape away in the night, and then at each gate, especially at that gate out of which his way lay, being to go to his own countrey, they set certain men who should the next morning diligently wait for him, and as he came out, should suddenly kill him, as being afraid any other way to set upon him.

Vers. 3. And Samson lay till midnight, and arose at midnight, and took the

doors of the gate of the city, &c.] Knowing it seems by the secret instinct of Gods spirit, that he was descryed, and that there was wait laid for him, in the dead of the night he arose, and going to the gate of the city, which was fast shut to prevent his escape, took the doors of the gate of the citie, and the two posts, and went away with them, barre and all, and put them upon his shoulders, and carried them up to the top of the hill that is before Hebron, and it is thought by some, that Hebron was at least seven Germane miles from Gaza, the citie whose gates he carried away, which was not farre from the sea-coast; an act of the greatest wonder that ever Samson did, and wherein he was a notable type of Christ, in that glorious act of his resurrection; when being shut up dead in the grave, the sepulchre being sealed, and a companie of souldiers set to watch it, notwithstanding all these barres of death, because, as the Apostle said, Acts 2.24. it was not possible that he should be holden of it; early the next morning the stone was removed; and so he arose again by his own Almighty power, carrying away, as it were, the gates and posts of hell and death, and so with∣in a while, ascended up triumphantly into heaven. Indeed, it may seem very strange, that Samson arising newly from the bed of fornication, should have such wonderfull assistance from God, as to be enabled to do so glorious and admirable a work: but we must consider, first, that God suffered his holy Nazarite to fall into this sinne, to shew the weaknesse of the best and strongest, if left unto themselves: secondly, that God is not wont alwayes to deal with his servants according to their sinnes; nor presently to withdraw the gifts of his Spirit, though they sometimes greatly provoke him: and thirdly, that God had respect herein to glorifie himself, in this triumph of his servant over the Philistines, though afterwards he took his time to correct him, and that sharply too for his sinne.

Vers. 4. And it came to passe afterward, that he loved a woman in the valley of Sorek, whose name was Delilah.] It is plainly enough implyed, though it be not expressed, that this Delilah was a Philistine Harlot, as the other was, and not his wife, or of the stock of Israel, as some have thought; first, because this story is so immediately brought in, just as another story of the like nature that went before; And it came to passe that afterward he loved a woman in the valley of Sorek, &c. even as if it were purposely added to shew how prone the best are, if once intangled in this sinne, to proceed still to further degrees of uncleannesse; and what miserie God suffered his progresse in this sinne to bring upon him, though he spared him at first: secondly, because the phrase the Spirit of God here useth, he loved a woman in the valley of Sorek, doth not sound as spoken of the love of a wife, but of the love of a harlot: thirdly, because the free intercourse that was betwixt her and the lords of the Philistines, and her hiding the Philistines that were to seize upon him, again and again in a chamber in her house, makes it clear, that Samson was there as a stranger, not in his own house, and amongst his own familie: and fourthly, because her whorish; qualities in that she was so readily wone by the hire of money to betray him into the hands of the Philistines, and that by dandling him upon her l••p, doth proclaim her to have been neither wife, nor Israelite, but a Philistine and harlot.

Vers. 6. Tell me I pray thee, wherein thy great strength lieth, and wherewith thou mightest be bound to afflict thee.] She asked him this question doubtlesse in

such a manner, that he might not suspect any thought she had of delivering him into the power of his enemies: It is likely, that with many flattering speeches she told him, how much not her self onely, but the whole land of the Philistines were asto∣nished, at the report of his admirable strength; and those wonders which he had wrought thereby amongst them, and how happy she thought her self in having such a lover, that was the wonder of the world for strength of body; and then withall, as onely out of a desire to satisfie her own curiosity (and the rather because the great affection she bore him, made her long to know as much as she might concerning him) she desires him to tell her wherein his strength lay, and whether any thing could weaken his strength, and make him like other men.

Vers. 7. And Samson said unto her, If they bind me with seven green withs, &c.] Thus he answered her, thereby to evade the telling of that which he meant not to dis∣cover, and that either as thinking she would be satisfied with this answer, and not attempt to make proof whether it were so indeed or no; or else, as intending to make himself sport with her, if she would make triall of the truth of what he had told; but whilst he thus dallies with her, and assayes to put her off with a jeast, and did not re∣solutely deny her as he might have done, at last she prevailed over him, and in good earnest bound him, and delivered him up into the hands of the Philistines.

Vers. 9. Now there were men lying in wait, abiding with her in the chamber.] They durst not come near him to take him, no not when he was asleep, no more then men dare venture upon a sleeping lion; Delilah hid them therefore in some place near at hand, intending to call them forth, if she found he could not break his bands, if otherwise to laugh it out, and make merry with him, as if all done, had been done in sport, to see whether he had told her true.

Vers. 10. And Delilah said unto Samson, Behold, thou hast mocked me, and told me lies: new tell me, &c.] This doubtlesse Delilah said, not immediately upon his breaking the green withes, but at some other time; for had all this been done at one time, it might have bred some suspition in Samson; and besides, it is evident she did appoint the Philistines severall times to come unto her, as we may see vers. 18. And when Delilah saw that he had told her all his heart, she sent and called for the lords of the Philistines saying, Come up this once, &c.

Vers. 11. And he said unto her, If they bind me with new ropes, &c.] Though he had now found by experience that she would not take what he said for truth, but would try the truth of what he said; yet either because he was content to make him∣self sport in deluding her, or rather because her importunity was such, that without pretending to satisfie her, he could not be rid of her, (for that he was troubled with her importunity, is evident, vers 16.) he again fained a false way how he might be bound; and so again a third time, vers. 13.

Vers. 14. And she fastned it with the pin, &c.] That is, having woven his locks with the web, and so rolled the web whereunto his locks were woven about the beam, as Samson had appointed her, she fastned the beam with the pin, that so the beam might not turn back, when he should lift up his head, & then wakened him, &c.

Vers. 16. When she pressed him dayly with her words, and urged him so that his soul was vexed unto the death, &c.] The meaning of this is, either that through the distraction of his thoughts and affections, being exceeding loth to reveal this secret

unto her, and yet as loth still to deny her, he was indeed ready to faint, or at least was even weary of his life, so that he had rather have died then have continued still in such perplexity; or rather, that it was even death to him to deny her any longer; especially when she began to upbraid him now with mocking her as he had done, and to challenge him that he did not love her, and so thereupon he told her all his heart, as it follows in the next verse. Indeed considering the usuall unfaithfulnesse and trea∣cherie of harlots, it is strange, that neither her importunate desiring to know a secret, the discoverie whereof might prove so perillous to him, nor her assaying three seve∣rall times, to bind him in those wayes which he had propounded, onely to deceive her, should not make him begin to suspect her, or fear some mischief plotting against him; but for this we must remember, that the love of harlots doth usually besot men, and make them very slaves to those their mistresses; especially when God intends to bring some mischief upon them, as now he intended to have Samson punished for his sinne.

Vers. 17. If I be shaven then my strength will go from me, &c.] Thus Samson at last told her the truth of that secret, which he was so loth to disclose. Yet this was not because his strength proceeded from his long hair; (for it was merely the gift of God in a supernaturall way; and therefore, vers. 20. where the reason is given, why he lost his strength upon the cutting of his hair; it is said, that the Lord was departed from him) nor was it, because by the ordinary law of a Nazarite, if his head were shaven he was to lose his strength (for neither had all Nazarites this gift of such admirable strength as Samson had, nor was there any such thing in the law of the Nazarite, that those that had their hair cut off, should lose such gifts as God by his Spirit had conferred upon them): But it seems God had bestowed this as a singular gift upon Samson; and that upon condition of his strict observing this law of the Nazarite, in keeping his hair uncut (to wit, that he might be herein a type of Christ, in regard of his invincible strength, and to signifie also that the Spirit of grace de∣prived from Christ to his members, is a Spirit of power, 2. Tim. 1.7.) and it seems too, either by revelation or otherwise, God had expressely declared thus much to Samson; and hence it was, that he told Delilah now, that if he were shaven, he should become weak like any other man.

Vers. 18. When Delilah saw that he had told her all his heart, &c.] Before she perswaded her self, or was at least in great hopes that he had dealt truly with her; but now it seems, she might perceive by his countenance, gesture, and the manner of his expressing himself, that he did indeed tell her the truth from his heart.

Then the Lords of the Philistines came up to her, and brought money in their hand.) That is, the money promised, vers. 5. that is, each of them eleven hundred pieces of silver, which was five thousand and five hundred pieces of silver, if there were five Lords of the Philistines, as afterwards, 1. Sam. 6.16. it is said there were. Perhaps they conceited that hitherto she had dallied with them, because she saw not the reward promised tendered to her, and therefore they brought the money now with them the more strongly to tempt her.

Vers, 19. And she began to afflict him, and his strength went from him.] That is, she shock him to awake him out of his sleep, and scared him with crying out as formerly, the Philistines be upon thee Samson; yea, it is likely that she bound him

whilst he slept: for how else could she perceive that his strength was gone from him, that she might call the Philistines that were lying in wait to come in and set up∣on him.

Vers. 20. And he wist not that the Lord was departed from him.] To wit, be∣cause on a sudden, at his first waking, he perceived not that his locks were cut off. As for this expression, the Lord was departed from him, thereby onely is meant, that God had withdrawn himself from yielding him that supernaturall strength, which formerly he had given him; for it is evident, that it cannot be understood of the totall losse of Gods favour, or the graces of his sanctifying Spirit.

Vers. 21. But the Philistines took him, and put out his eyes, and brought him down to Gaza, &c.] Thus no doubt, God by his providence did dispose of it, that his eyes might first smart for his sinnes, by means whereof he was first intangled and drawn into sinne; and that thither he might be carried away captive, where first his lustfull eyes had made him a slave to an harlot. As for the Philistines, first they put out his eyes onely by way of revenge, and to make sure he might not hurt them, if he recovered his strength: secondly, they carryed him to Gaza, a sea coast town, because being carried so farre through the land of the Philistines, the more of the people might come out to see him, and rejoyce in the shamefull captivitie of that their invincible enemie: thirdly, because he should be there furthest out of the reach of the Israelites, if they should think to attempt his rescue: and fourthly, that they might wipe off the stain of that dishonour, which lately he had there done them; by carry∣ing him as a prisoner through that gate, which he had ere while to their great infa∣mie, taken up in his arms and carryed away. As for their putting him to grind in the prison house, that was according to the custome of those times: for then, it seems, they would not suffer their prisoners to live idely, but made them grind at the mill; and thence is that expression, where Babylons captivitie is threatned, Isa. 47.2. Take the milstones and grind meal, uncover thy locks, make bare the leg, &c. Yet withall it is likely, they chuckered themselves, to think what good use they should make herein of his great strength.

Vers. 22. Howbeit the hair of his head began to grow again, after he was sha∣ven.] This shews that Samson was kept a good while in prison, ere he was brought out to this their solemne festivitie; and it is noted, not as if his strength lay merely in the length of his hair, but to implie his repentance, the reassuming of his vow of the Nazarite, which he had broken, the recoverie of Gods former favour, and the restoring of his former strength, together with the signe of his reassumed vow, his Nazarites hair.

Vers. 23. Then the Lords of the Philistines gathered themselves together, for to offer a great sacrifice unto Dagon their god.] This Dagon was an idol-god amongst the Philistines, and his image was in the upper part like a man, and in the nether part like a fish (as many gather from 1. Sam. 5.4. concerning which see the note upon that place) and that, because happely the Philistines, whose land lay al∣together on the sea-coast, did worship him as the god of the sea; he had a temple in Ashdod, 1. Sam. 5.4. And by this which is said here, that all the lords of the Phi∣listines met here together, from all the severall lordships of their countrey, to offer a great sacrifice to Dagon; to wit, for delivering Samson into their hands; it seems he had another temple in Gaza too.

Vers. 25. And they called for Samson out of the prison house, and he made them sport.] To wit, passively, as being abused, derided, buffered, and happely forced to run up and down, that he might dash his head against the pillars; yea, and gene∣rally by suffering whatever such a poore blind prisoner can expect from enraged, proud, insulting enemies, when they were now flushed with wine and good chear; and herein was Samson also a type of Christ; for thus did they sport themselves with our Saviour, Matth. 26, 67, 68. Then did they spit in his face and buffeted him, and others smote him with the palms of their hands: Saying, Prophecie unto us, thou Christ, who is he that smote thee: and Matth. 27.29. And when they had platted a crown of thorns, they put it upon his head, and a reed in his right hand: and they bowed the knee before him, and mocked him, saying, Hail King of the Jews.

And they set him between the pillars.] To wit, because there he might be most conveniently seen by the princes and people that were met together; but withall, by the secret providence of God this was so ordered, that he might by thrusting away those pillars, pull down the house upon the heads of the Philistines.

Vers. 26. Suffer me that I may feel the pillars whereupon the house standeth, that I may lean upon them.] This he spake to the lad that led him, that the lad might think it was onely wearinesse; partly through his continuall grinding at the mill, and partly through their turmoyling him at present to make themselves sport, that made him now desire to rest his hands upon the two pillars.

Vers. 28. And strengthen me, I pray thee, onely this once, O God, that I may be at once avenged of the Philistines for my two eyes.] Thus by his calling upon God for help, it was evident, that he relyed not upon his grown hair, but expected the renewing of his strength merely from God, Neither did Samson by seeking to re∣venge his own wrong, take Gods work out of his hand; contrary to that precept, Rom. 12.19. Avenge not your selves, but rather give place to wrath: for it is writ∣ten, Vengeance is mine, and I will repay it, saith the Lord; and that because he was a publick person raised of God, to punish those that wronged his people; and besides, what he did now, it is likely, he did it by the speciall instinct of Gods Spirit.

Vers. 30. And Samson said, Let me die with the Philistines, and he bowed himself, &c.] This is onely an expression of his contempt of death, upon this consi∣deration that he should execute such a remarkable judgement upon the Philistines. His primary and direct intention was not such as is theirs that make away them∣selves, but his direct aim was to destroy the Philistines; onely he was content to lose his life in an action so advantageous to the people of God, and whereby he should give such a deadly blow to their enemies; which is expressed in the following words; so that the dead which he slew at his death, were mo then they that he slew in his life; and herein doubtlesse, he was a type of Christ, who by death overcame death, Heb. 2.14. And him that had the power of death, which is the devil. To which some adde also, that dying thus, with one hand reaching out to one pillar, and the other to another, and so bowing himself, he did the more fitly shadow forth Christ dying with his hands stretched out upon the crosse; John 19.30. When Jesus therefore had received the vineger, he said, It is finished, and he bowed his head, and gave up the ghost.

Vers. 31. Then his brethren, and all the house of his father, came down and took him, &c.] It is indeed strange that the Philistines should yield his body to his kind∣red to be buried by them. But for this we must consider; first, that happely the Phi∣listines did not know, or would not acknowledge that this house fell by Samsons means, but rather by some other casualty: secondly, that the power of the Philistines, as also their pride and wrath against Gods people, must needs by this fatall blow gi∣ven to all their princes, and so many of the people, be much abated and pulled down, so that this was no time to domineer over the Israelites, or to provoke them by any harsh answer, but rather to provide by all means for their own safety: thirdly, that the hearts of all men are in Gods hands: Prov. 16.1. The preparations of the heart of man, and the answer of the tongue, is from the Lord: who might therefore move them to yield Samsons body to his brethren, as he did Pilate to yield to the like suit concerning Christ, John 19.38. Joseph of Arimathea (being a disciple of Jesus but secretly for fear of the Jews) besought Pilate, that he might take away the body of Jesus; and Pilate gave him leave.

And he judged Israel twenty years.] See the note chap. 13. vers. 1.

CHAP. XVII.

Vers. 1. ANd there was a man of mount Ephraim, &c.] All the particular pas∣sages related from hence to the end of this book, were certainly in the time of some of the forementioned Judges, & that not long too after the death of Jo∣shua, and not according to the order of time, as they are here inserted, after the death of Samson. Concerning which see the note upon vers. 6.

Vers. 2. And he said unto his mother, The eleven hundred shekels of silver, that were taken from thee, about which thou cursedst. &c.] To wit either by cursing those that had stolen it, through the violence of her passion; or by adjuring those she spake to under a curse to reveal what was become of it, if they knew any thing of it. Now the bitternesse of his mothers spirit in cursing thus, was doubtlesse the greater, because she had superstitiously devoted it to a religious use, to wit, the making of i∣mages for her sonne. But yet Micah mentions it as being touched in conscience by way of aggravating his sinne, & implying the reason why he could no longer detain it, In mine own hearing, saith he, thou didst curse those that had taken thy silver from thee, or that did not discover where it was, yet wretch as I am, hitherto I have de∣tained it, but no longer dare I lie under a mothers curse, and therefore am I now come to confesse my sinne, and to restore again the money to you.

And his mother said, Blessed be thou of the Lord, my sonne.] That is, free be thou from my curse, my sonne and mayst thou be blessed of the Lord, and not cursed, because thou hast repented of this fact, and so ingeniously dost offer to restore, what unadvisedly before thou hadst taken away from me.

Vers. 3. His mother said, I had wholly dedicated the silver unto the Lord, &c.] Micahs mother here tells him, that she had wholly dedicated the silver unto the Lord, Jehovah as it is in the Hebrew, and yet withall she addes, that it was to make idols for him, to make a graven image and a molten image; whereby it is evident, that in these times, when many of the Israelites were become idolaters, yet they pretended and intended the worship of the true God in their idol-service, not esteeming those

dumb and dead images gods, but onely representations and remembrances of the true God. Some question whether this which she spake, of a graven image, and a molten image, was meant of two severall images, that she intended should be made of her silver, one graven and another molten; or of one image which is called a gra∣ven and a molten image, onely because they did melt their silver, and cast it into the form of an image, and then did afterwards polish and finish it with graving tools; but that two severall images are here intended, is evident in the following chapter, vers. 18. where it is plain that they are named severally, And these went into Mi∣cahs house, and fetched the carved image, the ephod, and the Teraphim, and the mol∣ten image.

Vers. 4. Yet he restored the money unto his mother.] Though she now gave it him freely, yet he would not keep it, as fearing the disquiet of his conscience, if she would bestow it as she vowed, she might, but he would be sure to rid his hands of it.

And his mother took two hundred shekels of silver, and gave them to the founder, who made thereof a graven image, and a molten image, &c.] The other nine hun∣dred shekels were therefore it seems laid out in providing an ephod and other orna∣ments for the priest in providing their teraphim, and whatsoever else was requisite for the idolatrous worship o•• the•• false gods.

Vers. 5. And the man Micah had an house of gods, &c.] That is, a chappel con∣secrated to these superstitious devotions; and made an ephod, under which are com∣prehended all other garments for the priests; and teraphim, now these teraphim were a speciall sort of images, distinguished by that name from all other sorts of i∣mages: 2. Kings 23.24. Moreover the workers with familiar spirits, and the wiz∣ards, and the images, (the teraphim it is in the originall) and the idols, and all the abominations that were spied in the land of Judah, and in Jerusalem, did Josiah put away. It seems they had the shape of men: 1. Sam. 19.13. And Michael took an image and laid in the bed (for there also Michaels image is in the originall called teraphim) and that they made use of them as oracles, and received from them an∣swers what to do in doubtfull cases: Ezek. 21.21. The king of Babylon stood at the parting of the way, at the head of the two wayes, to use divination: he made his ar∣rows bright he consulted with images, or teraphim: Zach. 10.2. The idols (or te∣raphim) have spoken vanity, and the diviners have seen a lie, and have told false dreams: and it may well be, that this made the Danites enquire at Micahs house con∣cerning the successe of their journey.

Vers. 6. In those dayes there was no king in Israel, &c.] That is, in those dayes when Micah did this before related: But when was this? The time is not expressely set down; some conceive this was done after Samsons death, and that therefore it is next related in the course of the history; but the most probable opinion is, that both this, and all that followeth to the end of this book, were done long before Samsons death, and are here onely related apart by themselves, that the story of the Judges, the main thing intended in the former part of the book, might not be interrupted: first, because it is not probable that the Danites being a populous ••••be, and straiten∣ed in their dwelling, by reason of the Amorites so long before, Judg. 1.34. And the Amorites forced the children of Dan into the mountain, for they would not let them come into the valley; would stay so many years ere they would look out to

enlarge their borders, which how they did, and how they stole away Micahs gods, is related in the following chapter But especially because in the warre of Israel against Benjamin (which is largely related in the three last chapters of this book) Phinehas ministred before the Lord, chap. 20.28. And Phinehas the sonne of Ele∣azar, the sonne of Aaron, stood before it in those dayes, saying, Shall I yet again go out to battel against the children of Benjamin my brother, who killed Zimri and Cozbi, Numb. 25.7. above three hundred years before Samsons death: It seems therefore, either this was done immediately after the death of Joshua, and those elders, who all their time kept the people from revolting from God, Judg. 2.7. And the people served the Lord all the dayes of Joshua, and and all the dayes of the elders that outlived Joshua; who had seen all the great works of the Lord which he did for Israel: and then the meaning of the words may be (there was no King in Israel) that there was no ordinary supreme magistrate, nei∣ther King nor Judge, to restrain the people from these wicked courses, or else that it was done in the time of some of the Judges, that followed next after Joshua; and then the meaning of the words must be, that in those dayes there was no King in Israel; that is, no supreme Magistrate armed with such sovereigne authoritie, to pu∣nish offenders that transgressed the law, as the Kings afterwards had; the Judges ra∣ther governing the people by counsell, shewing them what was the law and will of God, then by the sword of justice, at least, in those times of the Judges, when they were in subjection to those neighbouring nations that tyrannised over them.

Vers. 7. And there was a young man out of Bethlehem-Judah, &c.] That is, Bethlehem in the tribe of Judah, (which was called Bethlehem Ephratah, Mich. 5.2.) to distinguish it from that Bethlehem which was in the tribe of Zebulun, Josh. 19.15. But why is it said in the next words that he was a Levite, and yet withall too of the familie of Judah? I answer, because though he was a Levite, yet he was born and bred up amongst them of the familie of Judah. It may be true which some conceive, that his father being a Levite, and sojourning there, marryed a wife of the familie of Judah: but it is not usuall in Scripture, to style men by the mothers familie, and therefore the meaning is, that there he had his birth and breeding: for which cause, he is also said to have sojourned there; because he was not of that tribe, neither was Bethlehem one of the Levites cities, but there he lived as a stranger, as the Levites it seems did in many other places. Afterwards his name is expressed, and of what familie he was; to wit, that his name was Jonathan, and that he was the sonne of Gershom, the sonne of Manasseh.

Vers. 8. And the man departed out of the city from Bethlehem-Judah, to so∣journ where he could find a place, &c.] This shews the corruptions of those times; God had provided liberally for the tribe of Levi; but in these idolatrous times, the people had in a great measure forsaken the Tabernacle; and so their appointed main∣tenance of tythes, it seems, was not yielded them; for then this Levite needed not have wandered up and down, to procure means of livelyhood. See the like, Neh. 13.10, 11. And I perceived that the portion of the Levites had not been given them; for the Levites, and the singers that did the work, were fled every one to his field. Then I contended with the rulers, and said, Why is the house of God forsaken? and I gathered them together, and put them in their places.

Vers. 10. And Micah said unto him, Dwell with me, and be unto me a father, and a priest, &c.] Though he had consecrated his sonne to execute the priests office, in his idolatrous chappel, yet because he thought it would be a great honour to his idol-worship, to have one of the tribe of Levi to his priest; either he was content to put his sonne out of that place, and to put in this Levite in his room; or else meant to joyn him with his sonne; and so began to treat with him to this purpose. But yet observable it is, that though he promised to reverence this Levite as a father (not∣withstanding his youth) if he would be his priest, be unto me saith he a father and a priest: yet it was but a poore salarie that he tendered him for his service. I will give thee ten shekels of silver by the yeare, and a suit of apparell, and thy victuals: eleven hundred shekels of silver were set apart, to make their idols, and the appurtenances thereto belonging, and yet ten shekels of silver were thought enough for the priests wages. Indeed had not the time when this was done been extremely corrupt, a Le∣vite would never have prostituted himself to such a base service, as to be a priest to their idol-dunghill-gods, and that too upon such base terms; but hunger will snap at any thing, when there is no grace to restrain men; for so it follows in the next verse, and the Levite was content to dwell with the man, &c.

Vers. 11. And the young man was unto him as one of his sonnes, &c.] Though he reverenced him as a father, as he had promised him before, vers. 10, yet it is said here, that the young man was unto him as one of his sonnes, that is, he loved him, and used him as if he had been his own child.

Vers. 13. Now I know that the Lord will do me good, seeing I have a Levite to my priest.] But how much he was deceived, the following chapter sheweth.

CHAP. XVIII.

Vers. 1. IN those dayes there was no King in Israel.] See the note, chap. 17. vers. 6.

For unto that day, all their inheritance had not fallen unto them, among the tribes of Israel.] By reason of the Amorites, who cooped them up in the mountains, chap. 1.34. And the Amorites forced the children of Dan into the mountain; for they would not suffer them to come into the valley.

Vers. 3. When they were by the house of Micah, they knew the voice of the young man, the Levite.] The Danites had part of their inheritance in that part of Canaan, which was at first assigned to the tribe of Judah, & therefore it is not unlike∣ly, that some of these spies were formerly acquainted with this Levite, whilst he so∣journed in Bethlehem-Judah, and so now knew his voice. However by the different dialect, or manner of speech and pronunciation, which the men of Judah used, from that which was used by the inhabitants of mount Ephraim, they might know him to belong to Judah, though he now sojourned in Ephraim; as we may see in that instance, chap. 12.6 where the men of Ephraim said Sibboleth in stead of Shibboleth. And besides, if they heard him speak concerning the employments of his calling, by that they might know he was a Levite.

Vers. 5. And they said unto him, Ask counsel we pray thee of God, &c.] Hear∣ing from the Levite, that Micah had there a chappel of gods, and amongst the rest,

an Ephod and Teraphim, which were the Oracles, whereby in those idolatrous times they were wont to enquire of God; and that he was hired to be Micahs priest, they desired him that he would enquire of God, concerning the successe of that great businesse they were going about.

Vers. 6. Go in peace; before the Lord is your way wherein ye go.] That is, the eye of the Lord it upon your way to remove all difficulties, and to make your jour∣ney prosperous; he will go out before you, and take care of your journey. Now this answer he might return of his own head, flatteringly, as false Prophets are wont to do. But yet God might permit Satan, by his Teraphim, or some such Oracle, to foretell this concerning the successe of their journey, Deut. 13.1, 2, 3. If there arise among you a prophet or a dreames of dreams, and giveth thee a signe, or a wonder, and the signe, or the wonder come to passe whereof he spake unto thee, saying, Let us go after other gods (which thou hast not known) and let us serve them; thou shalt not hearken unto the words of that Prophet, or that dreamer of dreams: For the Lord your God proveth you, to know whether you love the Lord your God with all your heart, and with all your soul. And this seems the more probable, because his answer, as the devils Oracles had wont to be may be interpreted two severall wayes; either that God saw what they were going about, or that God would prosper them in their journey. But the event answering that promise or prediction of successe which he had given them, this made them highly esteem both the priest and his idols.

Vers. 7. Then the five men departed, and came to Laish, &c.] Or Leshem. Josh. 19.47. which afterwards by these Danites, when they had destroyed the in∣habitants, and taken it for themselves to dwell in, was called Dan, vers. 29. And they called the name of the citie Dan: foure particulars are here mentioned, which the spies of Dan noted, and whereby they concluded, that they should easily take this place; the first is, that the people dwelt carelessely, after the manner of the Si∣donians, quiet and secure. The Sidonians, in regard of the strength of their citie, and their excessive wealth, lived securely and voluptuously, without feare of any enemie that should invade them; the rather, because neither the Israelites, since their entring the land of Canaan, nor any other of the neighbouring nations, had ever attempted any thing against them; and after the same manner lived the inhabi∣tants of Laish; yea, and it may well be as some think, that in this their carelesse se∣curitie, they are compared to the Sidonians rather then to any other people; be∣cause that having some relation to the Sidonians, either by some strict league that was between them, or rather some dependance they had upon them, as their lords in chief; (which seems also to be the reason, why they had no magistrates of their own) hence it was, that they lived so carelessely and securely; not onely in confi∣dence of their aid, but as being infected by their example, and so brought to live in such a kind of sensuall, voluptuous, secure course of life, as they observed in them. The second is, that there was no magistrate in the land, that might put them to shame in any thing. For where there is no magistrates (who are called the shields of the earth, Psal. 47.9.) either to restrain the people from that loosenesse, and manifold wickednesse they are ready to run into, or to provide for their defence, they must needs lie naked and open to all manner of mischief; and the magistrates punishing

offenders, is here called a putting them to shame; because the shame doth more curb men from evil, then the smart of punishments. The third is, that they were farre from the Sidonians, and therefore could not on a sudden have any aid from them; and yet they were the onely people from whom they were like to have help, as is be∣fore noted: And the fourth is, that there was neither league nor commerce between them and their neighbours; either of which might have wonne their neighbours to help them.

Vers. 10. For God hath given it into your hands.] This they grounded, part∣ly upon that which they had observed in Laish, and partly from the encouragement which Micahs priest had given them, vers 6. And the priest said unto them, Go in peace: before the Lord is your way wherein ye go.

Vers. 12. And they went up and pitched in Kiriath-jearim, in Judah; where∣fore they call that place Mahaneh-Dan, &c.] Mahaneh-Dan, that is, the camp of Dan, see chap. 13.25. it may well be, that this was the place where Samsons parents dwelt; for Kiriath-jearim stood in the very confines of Judah, Dan, and Benjamin.

Vers. 14. Do ye know that there is in these houses an ephod, and teraphim, and a graven image, and a molten image? now therefore consider what ye have to do.] That is bethink your selves whether these things will not be a good booty for us; by them we enquired of the Lord, when we went to spie out the land, and received an answer that our journey should be prosperous, and doubtlesse we may carry the businesse so, as to make them our own; and therefore consider whether it will not be our best way to take them with us, that we may make the same use of them in future times.

Vers. 15. And they turned thitherward and came to the house of the young man the Levite, &c.] Micahs house may be here called the Levites house, because he dwelt there, but besides though he was of Micahs family, yet he might dwell apart by himself, to wit, in that part of the house which joyned to the chappell, where these idols were, and with respect to that it may be said, that they came to the house of the young man the Levite.

Vers. 17. And the five men that went to spy out the land, went up, and came in thither, and took the graven image, &c.] First, no doubt they brought out the priest to their brethren the Danites that stood at the gate, with whom whilst the priest staid, happely saluting some of the chief of them, wishing them good successe in the enterprise they were going about, or otherwise shewing them such courtesie, as to strangers is wont to be afforded; in the interim the five men went back into his house, and fetched away the images, &c. and therefore it is added in the following words, that the priest stood in the entering of the gate, with the six hundred men that were appointed with weapons of warre.

Vers. 18. And these went into Micahs house, &c.] That is, the five men men∣tioned before, vers. 17. see the former note.

Vers. 20. And he took the ephod, and the teraphim, and the graven image, and went in the midst of the people.] For all the respect that Micah had shown him, now he hoped to have a place of more advantage, away he goes: as for his going in the midst with his idolatrous trash, he did it either for the better defence both of them and his person, or in a kind of apish imitation of the arks being carried in the midst of the tribes.

Vers. 21. So they turned and departed, and put the little ones, and the cattell, and the carriages before them.] The bringing of their wives, little ones, and cattell with them, shews with what assurance of successe they went against Laish; and these go∣ing away from Micahs house, they place before their army, as not fearing any ene∣my before them, but suspecting that Micah with all the strength he could raise, would pursue after them, as indeed he did.

Vers. 24. And he said, Ye have taken away my gods which I made, and the priest, and ye are gone away: and what have I more? &c.] As if he should have said, that he esteemed all that they had left him as nothing, now his gods were gone.

Vers. 27. And they smote them with the edge of the sword, and burnt the city with fire.] This is mentioned before, Josh. 19.47. concerning which, see the note there. It may seem strange why the Danites should burn this city, seeing they sur∣prized it purposely that they might dwell in it, and it must needs be a great work, and of great charge to rebuild it again; but this we must consider is usuall when ci∣ties are stormed and taken, partly through the fury of the souldiers in the heat of the assault, and partly that they may the more easily destroy the inhabitants, whilst they are forced to busie themselves in quenching the fire: cities are seldome taken by force, but that some part of them is burnt with fire.

Vers. 28. And there was no deliverer, because it was farre from Sydon, &c.] See the note above, vers. 7.

And it was in the valley that lyeth by Beth-Rehob, &c.] Rehob was a city in the utmost north part of the land, near unto mount Libanus, and Hamath, Num. 13.21. So they went up and searched the land from the wildernesse of Zin unto Rehob, as men come to Hamath: it was within the portion assigned to Asher. Josh. 19 28. and appointed for the Levites in that tribe, Josh. 21.31. but is reckoned amongst those cities, whose inhabitants the Asherites did not drive out, Judg. 1.31. who are cal∣led Syrians of Beth-Rehob, 2. Sam. 10.6. It is evident therefore that Laish, which was also now in the possession of the Canaanites or Syrians, and was nigh Rehob, stood also in the utmost north parts of the land, near to the fountain of Dan, one of the heads of that river which was therefore called Jordan, whence was that prover∣biall speech, from Dan even to Beersheba.

Vers. 29. And they called the name of the city Dan, after the name of Dan their father, &c.] Because the Danites that seated themselves here, so farre off from the rest of their brethren, might fear lest in future times their reference to their brethren should be questioned, they named their city Dan, which was before called Laish, that it might be known to what tribe they belonged; yet withall it is probable they so named their city too in honour of their father the Patriarch, of whom they were de∣scended; but in the mean time they were idolaters and robbers, and this their father Dan did not do, as Christ speaks in a like case, John 8.40. But now ye seek, to kill me, a man that hath told you the truth, which I have heard of God: this did not A∣braham.

Vers. 30. And the children of Dan set up the graven image, &c.] The good successe which they had in their attempt upon Laish, according to the answer which they had received from this Oracle, made them highly esteem both this priest and his images, and accordingly they established this idolatrous worship of their false

gods amongst them; and so this Levite Jonathan the sonne of Gershom, &c. and his posteritie, were priests unto these idolatrous Danites, untill the captivitie of the land. The most of Expositours understand this of that captivitie, when the ark was taken and carried away by the Philistines, 1. Sam. 4.10, 11. And the Philistines fought, and Israel was smitten, and they fled every man into his tent: and there was a very great slaughter; for there fell of Israel thirty thousand footmen. And the Ark of God was taken, and the two sonnes of Eli, Hophni and Phinehas were slain; for then we see there was a great slaughter amongst the Israelites, and no doubt, many of them were carried away captive, together with the ark; and all this befell them, because of the idolatrie that was then in the land, Psal. 78.58, 59. They pro∣voked him to anger with their high places, and moved him to jealousie with their graven images. When God heard this, he was wroth, and greatly abhorred Israel. So that he forsook the Tabernacle of Shiloh; the tent which he placed among men, &c. Besides, Micahs graven image, upon which depended the service of this idola∣trous priest, and his successours, stood up onely till the remove of the Tabernacle from Shiloh, vers. 31. And they set them up Micahs graven image which he made, all the time that the house of God was in Shiloh; which was doubtlesse about that time, when the Ark was taken by the Philistines; so that hence it may seem very probable, that the priesthood of these men continued no longer; and that this is the captivitie here spoken of. Besides, if it be understood of that captivitie, when the ten tribes were carried away captives into Assyria, by Shalmaneser, 2. Kings 17. it may be judged very unlikely, that these idolatrous priests should in Samuels time be suffered, especially in Davids, who was so holy, and potent a King. But yet, be∣cause the captivieie of the land, cannot well be understood, otherwise then of a gene∣rall captivitie, I see not why it should not be understood of that captivitie when the people were carried away into Assyria by Shalmaneser. It is indeed manifest by the following verse, that Micahs image was pulled down, not long after the Taber∣nacle was removed from Shiloh; and in Sauls time, it is manifest, that the Taber∣nacle was in Nob, 1. Sam. 21. But yet, though the idol was supprest, these idola∣trous priests might (in secret especially, though not openly) continue to do this im∣pious service for the Danites, unto the time of Jeroboam; and then might be employ∣ed as priests for his golden calf, which was erected in this citie Dan, 1. Kings, 12.29. He set the one in Bethel, and the other he put in Dan: for though he made priests of the lowest of the people that were not Levites, vers. 31. yet that doth not hinder but that these idolaters, though Levites, might be of the number of his priests too: and so they might continue till that generall captivitie of the ten tribes.

CHAP. XIX.

Vers. 1. ANd it came to passe in those dayes, &c.] Concerning the time when these things were done, see chap. 17. vers. 6.

There was a certain Levite sojourning on the side of mount Ephraim, who took to him a concubine out of Bethlehem-Judah.] Some concubines there were amongst the Hebrews, that were esteemed lawfull wives; as concerning the right of the bed, who yet were not esteemed in the rank with other wives, principally and most pro∣perly so called; for they had not the honour of being accounted the mother of the

familie, their children did not inherit with the rest, &c. and that either because they were before such as lived in a servile condition, as Hagar; or because they were taken in a second place, and were not with the same rites and solemnities married to them, as the others were; concerning which see the note, Gen. 22.24. and 25.6. and such a concubine it seems this was; and therefore is the Levite called her husband, both here vers. 3. And her husband arose, and went after her to speak friendly unto her, and again, chap. 20.4. And the Levite, the husband of the woman that was slain, answered, &c. and her father, his father in law, in severall places. Why Bethlehem from whence this Levite had his concubine, is called Bethlehem-Judah. See in the note, chap. 17.7.

Vers. 2. And his concubine plaid the whore against him, & went away from him unto her fathers house, &c.] It seems, upon some discoverie of her whoredome, or at least some suspition the Levite had of it, there arose some quarrell betwixt him and his concubine; and thereupon she left him, and went home again to her fathers house, who was too ready to entertain her. The sad effects that followed upon this Levites taking a concubine, makes it manifest, that even in those times, though it were an ordinary thing amongst all sorts of men, even amongst the Levites, to have concubines, yet God was not pleased with it: from the beginning it was not so, saith our Saviour, Matth. 19.8.

Vers. 3. And her husband arose, and went after her to speak friendly unto her, and to bring her again, having his servant with him, and a couple of asses.) To wit, to carrie their provision, and happely, that both himself, and his concubine, if she would return with him, might sometimes ease themselves by riding as occasion served.

Vers. 11. Come, I pray thee, and let us turn in unto this citie of the Jebusites, and lodge in it.] For though the children of Judah had taken from the Jebusites that part of Jebus that is, Jerusalem, which was in their tribe, chap. 1.8. The chil∣dren of Judah had fought against Jerusalem, and had taken it, and had smitten it with the edge of the sword: yet out of that part which belonged to Benjamin (on which side the Levite was now travelling) the Jebusites were not wholly expelled, chap. 1.21. The children of Benjamin did not drive out the inhabitants of Jeru∣salem; but the Jebusites dwell in Jerusalem with the children of Benjamin unto this day.

Vers. 14. And the sunne went down upon them, when they were by Gibeah, which belongeth to Benjamin.] There was a Gibeah in the tribe of Judah, Josh. 15.57. to distinguish this from that, it is here called Gibeah, which belongeth to Ben∣jamin, and else where Gibeah of Saul, 1. Sam. 11.4. it is thought to be the same, which Josh. 21.17. is called Gebah, which was a citie given to tho Priests, the sonnes of Aaron. Against which it makes nothing, that here it is said, vers. 16. the men of the place were Benjamites: for the priests did not dwell alone in such cities, though they were the lords and owners of them.

Vers. 15. And they turned aside thither, to go in and to lodge in Gibeah.] Though it were a pious resolution in the Levite, rather to chose to lodge in Gibeah then in Jebus, and that because Jebus was a citie wherein the idolatrous and uncir∣cumcised Jebusites dwelt; yet this proved fatall both to him and his, as the best

counsell may have the worst successe, and that because there is a secret over-ruling hand of God, that may by this means bring about what he hath determined for the punishment of some other sinnes which we mind not.

Vers. 16. And behold, there came an old man from his work, out of the field at even, which was also of mount Ephraim.] Though he were an old man, yet he fol∣lowed his work in the field, and that untill the even, which is doubtlesse noted to his praise. As for that last clause, that he was also of mount Ephraim, that no doubt is expressed to intimate, that this amongst other things made the old man the readier to entertain the Levite, when he heard him say vers. 18. that he was of mount E∣phraim too.

Vers. 18. But I am now going to the house of the Lord.] The Tabernacle at this time was in Shiloh, Josh. 18.1. and Shiloh was in the tribe of Ephraim: either therefore there the Levites dwelling was; or else, he meant first to go to the house of the Lord, to do his service there; and then afterwards to passe forward on his jour∣ney homeward. However, it is probable, that he mentions his going to the house of the Lord, that he might know him to be a Levite.

Vers. 22. Behold, the men of the city, certain sonnes of Belial, beset the house round about, &c.] A like fact to this we have formerly related, concerning the So∣domites; of which see the note, Gen. 19.4. as for this term Sonnes of Belial, see Deut. 13.13.

Vers. 24. Behold, here is my daughter a mayden, and his concubine, them I will bring out now, &c.] See the note, Gen. 19.8.

Vers. 25. So the man took his concubine, and brought her forth unto them; and they knew her, &c.] In the foregoing words it is said, that when the old man, the Levites host, proffered these varlets his daughter, a virgin, and the Levites concu∣bine, thereby to take them off from that unnaturall uncleannesse, wherewith they meant to satisfie their lust upon the Levite himself, the men would not hearken to him; yet when immediately by the Levites means, his concubine was indeed brought out unto them, and left amongst them, they fell upon her and defiled her, and that in such an outrageous barbarous manner, that she died of it; which was doubtlesse, because having once an object for their lust in their power, they could not forbear; and so forgetting their former resolutions, they laid hold on her, and abused her in a most inhumane and execrable manner.

Vers. 26. Then came the woman in the dawning of the day, and fell down at the doore of the mans house▪ &c.] That is, she fell down dead at the doore of the mans house, and there lay till break of day, when her husband going forth to see what was become of her, found her dead; and thus though her husband had pardoned her whoredome, yet God punished it, and that too with her own sinne; adulterie was her sinne, and adulterie was her death; she had dealt treacherously against her hus∣band; one would not satisfie her, but she exposed her self to the lust of a stranger; and now she was abused to death, by the lusts of so many barbarous wretches, whom she knew not, that by so abusing her they murdered her.

Vers. 27. And her hands were upon the threshold.] This is added, to implie the reason of that which follows, why the Levite spake to her to rise, vers. 28. And he said unto her, Ʋp, let us be going; to wit, because she lay in such a manner, her

hands laid upon the threshold under her head, as if she had been asleep.

Vers. 29. He took a knife, and laid hold on his concubine, and divided her, toge∣ther with her bones into twelve pieces, and sent her into all the coasts of Israel.] That is, to each of the twelve tribes a piece (for to the tribe of Levi that was disper∣sed through all the land, there was none sent) and this was done, that the fight of her dead limbs might affect them the more, and stirre them up to be the more zea∣lous for the punishment of this horrible villanie, that had been committed upon his concubine, Some conceive, that there was none sent to the tribe of Benjamin, but that there was two pieces sent to the tribe of Manasseh, because that tribe dwelt half within Jordan, and half without. But this is altogether a groundlesse conceit; for there was most reason for sending a piece to Benjamin, in regard the fact was com∣mitted in a citie of their tribe; and there was as much reason why they should have sent two pieces to the tribe of Dan, as to the tribe of Manasseh; since the tribe of Dan was also seated in two severall parts of the land; some in the portion of Judah, and some northward at Laish, as in the former chapter was related.

Vers. 30. And it was so, that all that saw it, said, There was no such deed done nor seen, &c.] The messengers relating the cause why the Levite had done this, not onely the elders of each tribe, (to whom these parcels of her body were sent, because there was no magistrate armed with regall power to punish this fact) but even all that came to the hearing of it, cried out against it as a matchlesse vill••nie; and stir∣red up one another not to let it passe unrevenged. And hence is that expression of the prophet, Hos. 9.9. They have deeply corrupted themselves, as in the dayes of Gibeah.

CHAP. XX.

Vers. 1. THen all the children of Israel went out, and the congregation was ga∣thered together, &c.] All the children of Israel, that is, the chief of all the people, as it follows in the next verse, all the elders and officers, captains, and men of warre, except onely they of the tribe of Benjamin went out from their own habitations severally, and were gathered together as one man, that is, unani∣mously, as readily, as if one man onely had been appointed to come to any place: and thus was there an assembly of all the land, to wit, those within Jordan from Dan to Beersheba, and together with them also of the land of Gilead, that is, those without Jordan, and that in Mizpeh; Mizpeh was a place where the Israelites did usually hold their publick assemblies, 1. Sam 7.5. And Samuel said, Gather all the children of Israel to Mizpeh; and so also, chap. 10.17. and Jer. 40.7, 8. It is very probable, that it stood in the confines of Judah and Benjamin, and is therefore reckoned amongst the cities of both tribes, see Josh. 15.38. & 18.26. neither could there be therefore, for the businesse they met about, a fitter place chosen: now here they are said to be gathered together unto the Lord, not because the Tabernacle was there, as we shall after see, vers. 27. but either because they were assembled in Gods name, and to heare what God would give them in charge; or because in all judiciall assemblies, the Lord is in a speciall manner present; Psal. 82.1. God stand∣eth in the congregation of the mighty, he judgeth among the gods; or else, because they met in a synagogue, a house set apart for publick prayer, and teaching the peo∣ple, which seems the more likely, even because of that which we reade in one of our

Apocryphal books, 1. Macc. 3.46. Wherefore the Israelites assembled themselves together, and came to Maspha, over against Jerusalem: for Maspha was the place where they prayed aforetime in Israel. Some conceive I know, that the Ark was at present removed to Mizpeh; but of that see vers. 27.

Vers. 2. Foure hundred thousand footmen that drew sword.] The number of these men of warre is expressed, both to shew their zeal in seeking to punish this abo∣minable fact of the men of Gibeah and also to shew how evidently the hand of God was against these Israelites, when they were twice beaten by the Benjamites; and yet were so many more in number then they.

Vers. 3. (Now the children of Benjamin heard that the children of Israel were gone to Mizpeh)] This is added to implie, how resolved the Benjamites were to stand out in defence against the rest of the Israelites, who hearing of the Israelites assembling themselves about this businesse, neither went to the assembly themselves, nor sent any messenger to them.

Vers. 5. And the men of Gibeah rose against me, and beset the house round about upon me by night, and thought to have slain me.] To wit, by their unnaturall lust, as they had slain his wife; or at least he means, that they thought to have done that to him, which rather then he would have endured, he would have lost his life.

Vers. 7. Behold, ye are all children of Israel, &c.] And therefore ought to take to heart, that so foul an abomination should be committed in Israel; it concerns you all, and therefore look to it.

Vers. 8. We will not any of us go to his tent, neither will we any of us turn in to his house.] This is added, to shew how zealous they were in seeking to punish this horrible sinne, they vowed that they would not so much as go home to their houses, till they had executed judgement upon those that were guiltie of it; yea not onely so, but also at the same place and time; at least when the report was brought them, that the Benjamites would not deliver the malefactours into their hands, but were resol∣ved rather to defend them; they vowed also, that having slain the Benjamites, they would not give any of their daughters in marriage to any that were left alive, chap. 21. vers. 1. Now the men of Israel had sworn in Mizpeh, saying, There shall not any of us give his daughter to Benjamin to wife: and that they would likewise de∣stroy every town throughout the whole land of Israel, that had not sent some of their people to this assemblie, to help them in this warre, chap. 21.5. They had made a great oath concerning him that came not up to the Lord, to Mizpeh, say∣ing, He shall surely be put to death.

Vers. 9. We will go up by lot against it.] That is, we will by lot determine it, who shall go up to fight against Gibeah, and who shall go forth to fetch in victuals, and other provisions for the people: one in ten had need to be set apart for this ser∣vice, and who they shall be, the lot shall decide.

Vers. 12. And the tribes of Israel sent men through all the tribe of Benjamin, &c.] Though the Benjamites absenting themselves from the assembly of all Israel at Mizpeh, was a just ground of suspition, that they meant not to yield up the male∣factours to be punished; yet would not the Israelites thereupon make warre pre∣sently against them, but first they sent messengers to all the families of the tribe of Benjamin, to desire the deliverie of those sonnes of Belial to deserved

punishment, that so if it were possible, bloud-shed and civill war might be prevented.

Vers. 13. Deliver us the men, the children of Belial, which are in Gibeah, that we may put them to death, and put away evil from Israel.] That is, make others affraid to commit such horrible sinnes, and do what we can to divert the evil of punishment, which God may else justly lay upon us, even by cutting them off which have committed this crying villany.

But the children of Benjamin would not hearken to the voice of their brethren the children of Israel, &c.] That is, though the Israelites were their brethren, whose advice therefore they might well think, tended equally to the good of them all, and against whom to fight in the defence of such wretches, must needs be counted a most unnaturall and ungodly course; yet because they thought it a dishonour to them, that the other tribes should intermeddle with punishing any within their territories, and were so proud of their strength, and highly conceited of their abilities for martiall af∣fairs, that they thought themselves able enough to make good their part against all the tribes of Israel beside, they would not hearken to their brethren but prepared to fight it out.

Vers. 15. And the children of Benjamin were numbred at that time out of the cities, twenty and six thousand, &c.] This is added, to imply what it was that made them despise the counsell of their brethren, to wit, their confidence in their own strength; of this six and twenty thousand and seven hundred, there were slain by the Israelites twenty five thousand and an hundred, vers. 35. and there were onely six hundred of them that saved themselves in the rock Rimmon, vers. 47. It seems there∣fore, that the other thousand were slain in the two first battels wherein the Benja∣mites overcame the Israelites; for it is not likely they should vanquish the Israelites in two set battells, and kill so many thousand of them without any losse in their own army.

Vers. 18. And the children of Israel arose, and went up to the house of God. &c.] The house of God was at this time in Shiloh, see vers. 27. & thither therefore they went to ask counsell of God, saying Which of us shall go up first to the battell, &c. It may seem strange that the people of God, undertaking so just a warre as this was against the Benjamites, out of a zeal to punish those that had committed so foul a sinne & be∣cause the Benjamites did undertake the defence of them that they might not be puni∣shed, should notwithstanding be twice beaten and vanquished by those Benjamites, as we see afterwards they were, not without the losse of fourty thousand of their men, especially if we consider this which is here said, that before they went to fight with them, they were so carefull to go to the house of the Lord, that there they might ask counsell of God; but to remove this scruple, we must know that God is wont in great wisdome, and without any stain either to his justice or mercy towards his people, to suffer a while, those that have a just cause to go by the worst: as first, to prevent the ascribing of their victory to their own prowesse or strength, by letting them see how little good their great armies could do, if the Lord should withhold his help from them: secondly, to beat them off from that confidence in their great strength and in the justnesse of their cause, which beforehand he perceives in them: till men have learnt to go out of themselves, and to rely onely upon God, they are not fit for his aid: thirdly, to punish them for some sinnes, wherein he perceives them to runne

on without fear; that so by their losse, they may be brought to see, bewail, and for∣sake those sinnes. And for these reasons doubtlesse God did suffer these Israelites to be so shamefully beaten by the Benjamites; for both idolatry and many other sinnes were rife amongst them, as we see, chap. 17.6. and particularly in the idolatry of Micah and the Danites: 2. trusting in the justnesse of their cause, and the multitude of their men, in regard of whom the Benjamites were but a handfull: their spirits were too much puffed up with assurance of victory, and hence it was that they never asked God whether they should go against the Benjamites, or whether they should prevail; they never prayed to God for his help, they never sought by fasting & humi∣liation, by repenting of their own sinnes, and by offering up sacrifices of atonement, to make their peace with God; but onely as men assured of victory, to prevent vari∣ance amongst themselves, they desired to know which of the tribes should go up first against Benjamin; they concluded, that having eleven tribes against one, four hundred thousand against six and twenty thousand, they must needs prevail.

Vers. 21. And destroyed down to the ground, of the Israelites that day, twenty and two thousand men.] See the note before on vers. 18.

Vers. 23. (And the children of Israel went up, and wept before the Lord untill e∣ven, &c.] But they did not fast and afflict their souls, and offer up sacrifices to make an atonement with God, as afterwards they did, vers. 26. It seems their weeping now was more for their losse in the former battell, then for their sinnes, or at least that they were not so throughly humbled, and so truly penitent as was fitting; and there∣fore again after this their enemies prevailed. Indeed now they began to see that their multitude and strength was vain without Gods help, and therefore enquired whe∣ther they should go forth to battell against the Benjamites or no; but withall they pitched upon a wrong cause of their ill successe, supposing it was onely because God was not pleased with their making warre against their brethren, never thinking of their sinnes; and therefore God answers them accordingly, Go up against him: which was no more in effect then this, though he be your brother you may fight against him.

Vers. 26. All the people came up, and came unto the house of God and wept, and sat there before the Lord and fasted, &c.] Now they not onely wept as they did before, vers. 23. (which might onely be for the losse they sustained) but also fasted and offered burnt-offerings, and peace-offerings before the Lord: which shews that now they perceived that though God liked the cause they had undertaken, yet he was displeased with their persons, and that therefore they fasted and afflisted their souls in a most solemne manner, repenting them of their sinnes, and turning to the Lord, and offered burnt-offerings and peace-offerings, to make an atonement for their sinnes, and to obtain Gods favour, that he would now prosper them in this their warre against Benjamin.

Vers. 27. (For the ark of the covenant of God was there in those dayes.] That is, in those parts about Gibeah, to wit, in Shiloh, which was not farre from Gibeah, chap. 21.12. And they found among the inhabitants of Jabesh-Gilead, four hun∣dred young virgins that had known no man by lying with any male, and they brought them to the camp at Shiloh; or rather the ark was there, that is, in the house of God, whether in the former verse it is said they went up; though in after times the

Ark was a long while out of the Tabernacle, yet in those dayes it was there, in the house of God in Shiloh.

Vers. 28. And Phinehas the sonne of Eleazar, the sonne of Aaron, stood before it in those dayes.] That is, ministred before the Lord in the priests office: Deut. 10.8. The Lord separated the tribe of Levi, to bear the Ark of the covenant of the Lord, to stand before the Lord, and to minister unto him, and enquired of the Lord by U∣rim and Thummim, before the Ark in the behalf of the people. And hereby it ap∣pears, that this story of Israels warre with Benjamin, did not fall out after Samsons death, according as it is here set down in order of the Historie, but long before: for had Phinehas lived after Samson, he had been well nigh foure hundred years old, whereas in this time, it was a rare thing to live till fourescore years; Psal. 90.10. The dayes of our years are threescore years and ten, and if by reason of strength they be fourescore years; yet is their strength labour and sorrow: for it is soon cut off, and we flie away.

Vers. 29. And Israel set liers in wait round about Gibeah, &c.] Though the last time the Israelites enquired of the Lord what they should do, God had assured them that they should prevail against the Benjamites: Go up, for to morrow I will deliver them into thy hand; yet were they never a whit lesse carefull, to trie if by policie they could get any advantage against them: and as may be gathered by seve∣rall passages in the following part of the chapter, though the relation be somewhat intricate, the course which they took seems to be this; they divided their army into three parts; one part was laid in ambush in the meadows of Gibeah, vers. 33. the other part was sent against Gibeah, who were presently to flie before the Benja∣mites, that they might draw them farre off from the citie, vers. 30, 31. and the third was to stay in Baaltamar, and to renew the battel, when the Benjamites came thi∣ther, pursuing the Israelites that fled before them.

Vers. 30. And the children of Israel went up against the children of Benjamin, &c.] That is, that part of their army that was to make an assault upon the Benja∣mites, and then presently to give back and flie. See the foregoing note.

Vers. 31. In the high wayes, in which one goeth up to the house of God, and the other in Gibeah, in the field.] This surely was another Gibeah, called Gibeah in the field, to distinguish it from that Gibeah against which the Israelites now war∣red, which stood on a hill; happely it is the same which is called Gaba, Josh. 18.24.

Vers. 33. And all the men of Israel rose up out of their place, and put them∣selves in array at Baal-tamar.] That is, the main body of the army which stayed in that place to receive the Benjamites, when they should follow on in the pursuit of the flying Israelites. See the note, vers. 19.

Vers. 34. And there came against Gibeah ten thousand chosen men out of all Israel, &c.] These ten thousand were I conceive, the liers in wait mentioned, vers. 33. but yet that which follows, and the battel was sore, but they knew not that evil was near them, must be meant of the battel betwixt the Israelites, that set themselves in array in Baal-tamar, vers. 33. and the Benjamites that were fallen upon them, as they came pursuing the Israelites, who did purposely flie before them; for these Ben∣jamites they were that knew not that evil was near them, but fought courageously till afterward they saw the smoke of the citie arise; and then they fled before the Is∣raelites, as it is afterward more particularly described, vers. 38, &c.

Vers. 35. And the Lord smote Benjamin before Israel.] Though they used now a stratagem which they used not before, yet it was not thence that they prevailed, but because the Lord was at peace with them, and gave them the victorie.

And the children of Israel destroyed of the Benjamites that day twenty and five thousand, and an hundred men.] To wit, eighteen thousand in the fight, vers. 44. And there fell of Benjamin eighteen thousand men; and five thousand which they gleaned in the high-wayes, as they found them in the pursuit, scattered here and there, vers. 45. and two thousand which they slew at Gidom, vers. 45. and the odde hundred, which is not expressed in the particulars, was slain it seems, some in one place, and some in another.

Vers. 41. And when the men of Israel turned again, the men of Benjamin were amazed.] This is added to clear that which was said, vers. 40. to wit, how the Benjamites came to look back, and see the flame of the citie; the reason was, that they were amazed to see the flying Israelites on a sudden turn head, and renew the battel with such courage and violence, and thereupon looking behind them, saw their citie was taken, and set on fire.

Vers. 46. So that all which fell that day of Benjamin, were twenty and five thou∣sand, &c.] There fell that day twenty five thousand one hundred. See vers. 35. And the children of Israel destroyed of the Benjamites that day, twenty and five thou∣sand, and an hundred men; but here the great number is onely expressed.

Vers. 48. And the men of Israel turned again upon the children of Benjamin, &c.] That is, having slain all the Benjamites that were in arms for the defence of Gibeah, together with all the inhabitants of the citie; they then addressed themselves to take vengeance on the rest of the tribe of Benjamin, because they also had a hand in the sending out men for the defence of Gibeah; and herein proceeded with such fury and rage, that they utterly destroyed both in town and citie where ever they came, all that came to hand, both man and beast; that is, they spared neither women nor children, nor any living thing that came in their way; and this they did, either as judging that they were bound to deal with them, as with those that were anathe∣matized, or devoted to destruction; according to the direction which was given by the Lord, concerning any citie that should set up idolatrie amongst them; Deut. 13.15, 16. Then thou shalt enquire and make search, and ask diligently; and behold, if it be true, and the thing certain, that such abomination is wrought among you, thou shalt surely smite the inhabitants of that city with the edge of the sword, de∣stroy it utterly, and all that is therein, and the cattel thereof with the edge of the sword; or rather onely out of the fury and rage wherewith they were transported; partly, because it was such a horribe villanie which the Benjamites had undertaken to defend; and partly, because so many thousands of their own tribes had perished in this warre against the Benjamites: concerning which see what is further noted in the following chapter, vers. 1.

CHAP. XXI.

Vers. 1. NOw the men of Israel had sworn in Mizpeh, saying, There shall not any of us give his daughter to Benjamin to wife.] To wit, when they there first agreed to undertake this warre against the Benjamites, chap. 20.8.

The most of Expositours hold, that the drift of this oath was the utter extirpation of the tribe of Benjamin; as indeed all the women of their own tribe being slain, this withholding from them the daughters of Israel, must needs extinguish the tribe, unlesse they would marrie the daughters of the heathen about them, which was not lawfull; but yet the opinion of Expositours differeth about this oath. For some hold, that it was an unlawfull, unadvised, rash oath, thus to bind themselves to cut off a tribe from Israel; and that now they began to see their folly, and repent themselves of it: but then others think that it was lawfull and warrantable; (yea some, that it was not without Gods appointment) because it is not likely, that Phinehas, and others such as he, would else have suffered them publickly to bind themselves with such an oath. Now herein I conceive, that they are on both sides mistaken, in that they think this oath aimed at the extinguishing of the tribe, whereas it appears not that they ever meant wholly to root out all, men, women and children, in the tribe; but onely, that having destroyed utterly all the inhabitants of Gibeah, they would also then send severall companies of their army, to the severall cities of Benjamin, and destroy them also with a great destruction; unto which they then added this oath, in a further manifestation of their detesting this fact of the Benjamites, in maintaining the men of Gibeah, who were guiltie of such a horrible villanie, to wit, that they would not make any marriages with those that should remain of the tribe, to shew that they esteemed no otherwise of them, then of heathens, and such as de∣served not the name of Israelites: which will appear the more probable, if we con∣sider, first, that it is no where expressed, that they vowed to destroy all the men and women in this tribe: secondly, that if they had so vowed, there would have been no place for this vow, of not giving their daughters in marriage to them: thirdly, that the vow being made before the battel, they might have supposed that some of the women might escape, as well as some of the men: and fourthly, that vers. 3. they seem to say, that this danger of losing a tribe, was happened unto them besides their expectation: Why is this come to passe, say they, &c? This seems to be that which trou∣bled them. All the men, women, and children, being in the heat of battel, besides their expectation, every where slain (the Israelites every where falling upon them with extreme furie) those six hundred men onely excepted, that were fled to the rock Rimmon, they now saw that the keeping their oath of not making marriages with them, would tend to the utter extirpation of the tribe; and this did now at last exceedingly perplex them.

Vers. 2. And the people came up to the house of God, &c.] To wit, when they perceived that all the women of Benjamin were destroyed, and none left of that tribe, but onely those six hundred men that were fled to the rock Rimmon, chap. 20.47. for now at length they began to consider into what a strait they were fallen; namely, that having slain all the women of Benjamin, and having withall made a vow, that none of them would give their daughters in marriage to the men of that tribe, either those six hundred men must take them wives from the heathens, and so the holy seed must be polluted; or else a tribe must perish from Israel, (and so their body politick which God had formed, must be dismembred) or themselves must break an oath which they had solemnly taken, as in Gods presence; and so thereup∣on they went with their whole army to the house of God in Shiloh, (and therefore

it is said in the twelfth verse of this chapter, that the camp was in Shiloh) there to be∣wail these difficulties they were fallen into; and to consult together; yea, happely also to enquire of God what they should do.

Vers. 3. O Lord God of Israel, why is this come to passe in Israel, that there should be to day one tribe lacking in Israel?] As if they had said, Alas Lord, that it should so be, that one tribe should be wholly cut off from thy people: for I conceive the words are onely spoken to bewail the losse of a tribe; but yet more may be im∣plied, for if they destroyed all the women, not by warrant of any command from God, which some think they did, but onely through their own immoderate rage and fury against them; it may well be, that these words were spoken to intimate, by way of excusing themselves, that they did not intend to have destroyed them all; and that this was happened to them besides their expectation, through the secret all-ruling providence of God; and that therefore they would desire the Lord that some thing might be done to prevent this great evil.

Vers. 4. And the people rose early, and built there an altar, and offered burnt offerings, and peace offerings.] Being at the house of God in Shiloh, what needed they any other altar then that in the Tabernacle? I answer, that either this altar was built as a memoriall of Gods prospering them against the Benjamites, and that their sacrifices were notwithstanding offered on the altar in the Tabernacle; or else that they reared this altar for this present occasion, because the ordinary altar was not sufficient for the offering up of such a multitude of sacrifices, as were now brought in by the people, after they had prevailed against the Benjamites; for the like we see was done, 1. Kings 8.64. The same day did the King hallow the middle of the court that was before the house of the Lord: for there he offered burnt offerings, and meat offerings, and the fat of the peace offerings: because the brazen altar that was before the Lord, was too little to receive the burnt offerings, and meat offerings, and the fat of the peace offerings: and that the rearing of altars, upon such extraor∣dinary occasions was not unlawfull, we may probably gather from Exod. 20.24. An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep and thy oxen: In all places where I record my name, I will come unto thee, and I will blesse thee.

Vers. 5. For they had made a great oath concerning him that came not up to the Lord to Mizpeh, saying, He shall surely be put to death.] This cannot be meant of every particular man, but it must be meant of every citie, or town, that sent none to help them against the Benjamites; and the oath they had taken concerning these, is called a great oath, partly, because it was generally taken by all the people in a solemn manner; and partly, because it was taken with some severe execration against any, that should dare to break it, as is expressed concerning the other oath, vers. 18. Howbeit, we may not give them wives of our daughters: for the children of Israel have sworn, saying, Cursed be he that giveth a wife to Benjamin.

Vers. 11. Ye shall utterly destroy every male, and every woman that hath lien by man.] For even against these inhabitants of Jabesh-Gilead, they thought they were bound to proceed as against men devoted, who were to be all destroyed; and that because they came not forth to help their brethren against the Benjamites. See the note in the former chapter, vers. 48.

Vers. 12. And they found among the inhabitants of Jabesh-Gilead, foure hun∣dred young virgins that had known no man, &c.] To wit, such as were marriageable, and not yet married; the Israelites gave them order onely to save such as these, not doubting but of these there would have been six hundred found, for the six hundred Benjamites that were left alive; but there were onely four hundred such found: and the rest being killed, there were not wives enough for them: for which the Israelites afterwards blamed themselves, vers. 22. Be favourable unto them for our sakes, be∣cause we reserved not to each man his wife in the warre.

Vers. 12. And they brought them unto the camp to Shiloh, which is in the land of Canaan.] Because they brought them from Jabesh-Gilead, which was without Jordan; therefore it is said, that they brought them to Shiloh, which is in the land of Canaan; for the land within Jordan was more peculiarly called the land of Canaan.

Vers. 14. And they gave them wives which they had saved alive, of the women of Jabesh-Gilead.] Wherein they conceived they brake not their oath, because they were not their own daughters.

Vers. 19. Then they said. Behold, there is a feast of the Lord in Shiloh yearly, &c.] Having hitherto onely provided four hundred wives for four hundred of the Benja∣mites that were fled to the rock Rimmon; now they pitch upon another way where∣by the other two hundred should be supplyed with wives, that so that tribe that was almost wholly destroyed, might the sooner grow up again: namely, that at the time when there was a feast of the Lord kept yearly in Shiloh, these two hundred Benja∣mites should hide themselves in the vineyards there abouts, and so when the daugh∣ters of Shiloh came forth to dance, they should then catch every man his wife, and so carry them away. A great question it is, what feast it was in Shiloh when this was to be done; some conceive it was some civill festivity, and time of rejoycing which they kept in that town, either because of some fair or time of extraordinary concourse for traffique or some such like occasion; but others again think that it was one of those three solemne feasts, when all the males of Israel were to come up to the Taber∣nacle of the Lord, Deut. 16.16. and indeed because the Tabernacle was now in Shi∣loh, and because it is called a feast of the Lord; this seems the more probable: one∣ly in regard the women used to come up voluntarily from all parts of the land at these feasts to the Tabernacle, (though onely the males were bound to come up by the Law) it may be thought that they should also joyn in these dances, and then it may be questioned how they should propound to the Benjamites the taking away the daughters of Shiloh onely; but for this we must consider, that it seems it was a known custome, that onely the inhabitants the daughters of Shiloh used to go forth in dances; at least in that place where the Benjamites were appointed to lie in wait for them, and hence was this plot laid for the taking of the daughters of Shiloh one∣ly. As for this course which the Israelites took to provide wives for the Benjamites, without breaking the oath the oath they had taken, it may justly seem strange that they should satisfie their consciences therewith: for what difference was there between giving the Benjamites wives of any of the daughters of their tribes; and appointing them with their consent to go and take them by force? doubtlesse this was but a de∣vice to delude conscience, when they found their oath could not be kept without suf∣fering a tribe to perish; how much better had it been to condemne the rashnesse of

their oath, and so to take the liberty which was given them of God? But when men have a desire to do what is causelessely scrupled, they are naturally more inclinable to stop the mouth of conscience with some groundlesse device or excuse, then to see their own folly, and to judge themselves for their former errour.

Vers. 21. If the daughters of Shiloh come out to dance in dances, then come ye out of the vineyards, &c] Hereby it appears, that in those dayes dancing was one of the wayes whereby they expressed their joy, even when it was holy and spirituall, as we see likewise, Exod. 15.20. And Miriam the prophetesse the sister of Aaron took a timbrel in her hand, and all the women went out after her with timbrels and with dances; but then withall we must note, that the virgins danced apart by them∣selves, for had their been men with them, the Benjamites could not ••o easily have snatched them away: mixed dancing is very dangerous, and was not it seems used in those times by the people of God.

Vers. 22. Be favourable unto them for our sakes, because we reserved not to each man his wife in the warre, &c.] By two arguments, the Elders of Israel do here un∣dertake to perswade the men of Shiloh not to be offended with the Benjamites for taking away their daughters; to wit, first, because their was an errour committed by the Israelites, in that they reserved not to each man his wife in the warre, that is, in the warre against Jabesh-Gilead: and secondly, because it was no breach of their oath, that the Benjamites had taken them wives of their daughters, ye did not (say they) give unto them at this time, that you should be guilty, as if they should have said, ye have not broken the oath ye took, because ye gave them not your daughters, but they took them by force.

Vers. 25. In those dayes there was no king in Israel, &c.] See the note, chap. 17.6.

ANNOTATIONS Upon the book of RUTH.

CHAP. I.

NOw it came to passe in the dayes when the Judges ruled, &c.] This Historie of Ruth is an Appendix to that of Judges, in whose time it happened; yet it is put in a book apart by it self, because the storie was of such speciall concernment, in that it relates some remarkable passages concerning the genealogie of David, of whom Christ the promised Messiah descended. By whom, and when this book was written, is no where expres∣sed, onely by the Genealogie of David set down in the end of this book; it is manifest that it was written after Davids time, unlesse that were ad∣ded to the book in succeeding times: Under which of the Judges this storie happen∣ed we cannot say, neither; but yet they that referre it to the dayes of Deborah and Barak; or at the utmost, to the dayes of Gideon, have the fairest probabilities where∣on to ground their conjectures. For Boaz, who married Ruth, was the sonne of Salmon by Rahab, Matth. 1.5. who was a woman grown, when the Israelites first entred Canaan; and Obed the sonne of this Boaz, was the grandfather of Da∣vid, and therefore the marriage of Boaz with Ruth, could not be long either before or after those dayes of Deborah and Barak. That it was in the dayes of the Judges, is noted, that we might take notice, how by this famine God punished the sinnes of those times, as he had threatned, Deut. 28.23, 24. And the heaven that is over thy head shall be brasse, and the earth that is under thee shall be iron. The Lord shall make the rain of thy land powder and dust, &c. they were now fallen to idolatrie, and many other grievous sinnes; and now this land which flowed with milk and ho∣ney, became barren; yea Bethlehem, that is, the house of bread, so called it seems, from the extraordinary fruitfulnesse of the countrey where it stood, felt this scourge of God.

Vers. 2. And the name of his two sonnes, Mahlon and Chilion, Ephrathites of Bethlehem-Judah.] So called, because this Bethlehem was formerly called Ephrath, Gen. 35.19. Bethlehem-Judah, to distinguish it from another Bethlehem in the tribe of Zebulun, Josh. 19.15. and Bethlehem-Ephratha, because the countrey where it stood was called Ephrata, Micah 5.2. Thou Bethleem-Ephrathah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is to be ruler in Israel: And thus also there is a difference made betwixt them, and those in the tribe of Ephraim who were also so called; for Jeroboam is called an Ephrathite, 1. Kings 11.26.

Vers. 3. And Elimelech Naomies husband dyed, &c.] This is mentioned, as one of the great afflictions that befell Naomi, who is propounded as a pattern of patience to all succeeding times; and perhaps too (for so some Expositours conceive) as an occasion of that which is next related, to wit, his sonnes marrying with the daughters of Moab, which it may well be they would not have done, if their father had lived.

Vers. 4. And they took them wives of the women of Moab, the name of one was Orpah, &c.] To wit, Mahlon took Ruth to wife, and Chilion Orpah: for chap. 4.10. she is called Ruth the Moabitesse, the wife of Mahlon. If they had not imbraced the true religion before they marryed them, doubtlesse they sinned in taking these wives: Deut. 7.2. Thou shalt make no covenant with them, nor shew mercy unto them. Neither shalt thou make marriages with them, &c. Neh. 13.23. In those dayes also saw I Jews that had married wives of Ashdod, of Ammon, and of Moab, &c. and indeed by that speech of Naomi, vers. 15. Behold, thy sister in law is gone back unto her people, and unto her gods: it seems that Orpah had not as yet imbraced the true Religion; and hence it may seem to have been, that they died within a while after, and that without children. For when Gods people walk out of Gods wayes, they usually meet with sore crosses and troubles.

Vers. 7. And they went on the way to return to the land of Judah.] Hereby it appears that both Orpah and Ruth did at first intend to have gone with Naomi in∣to the land of Judah, though afterwards Orpah went back to her own friends, and onely Ruth went along with Naomi.

Vers. 8. And Naomi said unto her two daughters in law, Go, return each to her mothers house.] The mothers house is mentioned, first, because daughters, when they are in their fathers house, are wont to be most with their mothers: secondly, because in those times, the women of each familie did usually live apart in a severall dwelling by themselves: and thirdly, because herein is implied a reason to induce them to return to wit, that it was pitie they should leave their own mothers, to go into a strange countrey with a mother in law: and indeed though Naomi could not but desire much to enjoy still the societie of her daughters, whom she loved so dearly, yet because they were like to endure much hardnesse, if they went with her, who was poore, and left to the wide world; and this she could not think on without grief: it is likely enough, that she might seriously perswade them to return; (for Ruth might have continued in the true Religion, though she had remained still in her own coun∣trey) but yet withall she might be moved thus to speak to them, because however she should by this means trie their affections, whether they would be content, knowing all that might be alleadged against it, to go along with her.

Vers. 9. The Lord grant you, that you may find rest each of you in the house of her husband.] That is, the Lord provide you good husbands, and such with whom you may live comfortably, and not meet with such troubles as you have with my sonnes undergone. Again single women are usually subject to many cares, troubles and wrongs, and when they meet with husbands that are lovingly tender over them, and carefull to defend them from injuries, and to provide things necessary for them, then are their husbands houses resting places; and hence Naomi might use this ex∣pression to her daughters in laws.

Vers. 11. Are there yet any more sonnes in my womb, that they may be your hus∣bands.] This she speaks with respect to that law whereby the widow was appoint∣ed to marry the brother of her deceased husband, Deut. 25.2. Either therefore these daughters of Moab had been made acquainted herewith by Naomi, or their hus∣bands; or perhaps it was a custome too in those times amongst other nations.

Vers. 13. Nay, my daughters: for it grieveth me much for your sakes, &c.] As

if she should say, There is no hope of comfort this way from me, and therefore return home to your own land and friends, that there you may meet with husbands with whom you may live comfortably: for indeed, though the hand of the Lord be heavy upon me, it grieveth me not so much for my self, as for you, that I am able to yield you no comfort at all.

Vers. 15. Behold, thy sister in law is gone back unto her people, and unto her gods: return thou after thy sister in law.) Naomi was doubtlesse seriously troubled that her daughters should for her sake leave their countrey and friends, to go along with her a poore desolate widow, to share in her miserie; and therefore overswayed with this her grief, might in the bitternesse of her soul propound to Ruth the exam∣ple of Orpah her sister (for they had married two brethren) thereby seriously to move her to return also, that she might not be exposed to that miserie, which with her she was like to undergo: (and the rather because she might hope that Ruth would be constant in the true Religion) but yet because she saw that Ruth was more bent to stay with her, then her sister Orpah was, it it most probable, that this she now said to her, was chiefly intended to trie her; and therefore she mentions Orpah her re∣turning to her gods, thereby as it were to put her in mind, that she must be content to leave both her people and gods too, that she had formerly served, if she would go along with her; and therefore ought seriously to consider of it what she would do.

Vers. 17. The Lord do so to me and more also, if ought but death part thee and me.] This form of swearing or imprecation, which Ruth here useth, The Lord do so to me and more also, was it seems familiar, not amongst the Jews onely, as we may see in many severall places of the books of Samuel and the Kings, as 1. Sam. 3.17, &c. but also amongst other nations, when they swore by their false gods, as it is evident, 1. Kin. 19.2. & 20.10. The drift of this imprecation was, doubtlesse to expresse that they desired some notable mischief might befal them, if they did not do what they said they would do, or what they desired should be done by others. But why did they not expresse the evil they desired should fall upon them? I answer, that it is very pro∣bable, that at first the custome of swearing thus, without naming the mischief they wished, was taken up, either because they were naturally afraid to mention the evil they wished to themselves or others; not daring to use such desperate expressions as bold wretches nowadayes use without fear, as God confound me, &c. or else, because by this suppressing the evil they desired might light upon themselves, or others, they did purposely intimate how grievous the mischiefs were they wished to themselves or others in case they did not what they vowed to do, or that others did not what they desired of them; namely, that they were such that they were afraid to name them.

Vers. 19. All the citie was moved about them, and they said, Is this Naomi?] That is, all the inhabitants of the citie were moved with much compassion and won∣der, at the sad condition wherein she was come back from the land of Moab. It seems she was a woman of good rank and note, above others in Bethlehem when she went thence; and therefore the report of her being returned home in such a poore plight, being soon spread about the city, every bodie wondred at it; and gazing at her as they had any occasion to see her, they cried out Is this Naomi? as if they should have said, What an alteration is here? who would have ever looked to see Naomi in such a condition? It seems, that not onely her povertie, but even the wonderfull

change of her countenance, by reason of exceeding much sorrow, made all that saw her and had known her formerly, wonder at her.

Vers. 20. Call me not Naomi, call me Mara; for the Almighty hath dealt ve∣ry bitterly with me.] Though the complaints of the best in the houre of affliction are many times too full of passion, yet the singular pietie of Naomi makes it most probable, that she spake not this by way of murmuring, or with charging God for dealing too severely with her; but onely to expresse, that the Lord had brought ma∣ny bitter afflictions and sorrows upon her; in regard whereof Mara, which signifies bitter, was a fitter name for her then Naomi, which signifies pleasant, or merry.

Vers. 21. The Lord hath testified against me, and the Almighty hath afflicted me?] Because afflictions are ordinarily the manifestations of the Lords anger and displeasure against his people for their sinnes; whence is that of Job, chap. 10.17. Thou renewest thy witnesses against me, and increasest thine indignation upon me: and again, chap. 16.8. Thou hast filled me with wrinckles, which is a witnesse against me; therefore it is, that Naomi speaketh thus of her afflictions, The Lord hath testified against me, and the Almighty hath afflicted me.

CHAP. II.

Vers. 1. ANd Naomi had a kinsman of her husbands, &c.] To intimate why Boaz at the first knowledge of Ruth, shewed her such favour as is re∣lated in the following part of the chapter, this is here prefixed that he was a near kinsman of Elimelechs, Naomies husband.

Vers. 2. Let me now go to the field, and glean ears of corn after him, in whose sight I shall find grace.] These last words, in whose sight I shall find grace, are ad∣ded to imply, that she would be carefull no way to be offensive to any, and that she would not glean without leave; for which her modesty, she is expressely commen∣ded by Boaz his bayliffe, vers. 7. She said, I pray you let me glean and gather after the reapers amongst the sheaves: whereby we may see, that though the gleanings of their corn, were by the Law of God appointed for the poore, Levit. 19.9. Thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest; yet the poore were to take them as a matter of favour from the own∣ers, if not to crave leave too when they went to gather them.

Vers. 5. Then said Boaz unto his servant that was set over the reapers, Whose damsel is this?] This he might ask, either because▪ he perceived she was a stranger; or because he found her sitting in the house: see the following note.

Vers. 7. So she came, and hath continued even from the morning, untill now that she tarried a little in the house.] It may seem that Ruth in the heat of the day, did with-draw her self to the house, or hovel, which was there in the field, wherein hap∣pely the harvest men did eat their meat, that there she might a while ease and re∣fresh her self, and then return to her work again, (which might also be the chief oc∣casion that induced Boaz, seeing her sit there, to enquire vers. 5. whose damsell she was) and therefore this servant was so carefull to inform Boaz of her diligence and industry, that from morning till that time, she had followed her gleaning hard, one∣ly now a little while, she had rested her self there in the house to refresh her self.

Vers. 8. But abide here fast by my maidens.] Who were doubtlesse imployed,

not in gleaning, as some think (for the owners might not gather the gleanings of the fields, but were to leave them for the poore and for the stranger: Levit. 23.22. When ye reap the harvest of your land, thou shalt not make a clean riddance of the corners of thy field when thou reapest, neither shalt thou gather any gleanings of thy harvest: thou shalt leave them to the poore and to the stranger) but either in reaping, or else in gathering the corn after the reapers, and binding the sheaves.

Vers. 12. A full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust.] That is, to whose providence, care, and protection, thou hast committed thy self, in that thou hast joyned thy self to his Church and peo∣ple. It is a figurative expression taken from chickens, or other young birds that are sheltred and cherished under the wings of their dammes, and it is often used in the Scripture, as Psal. 17.8. Keep me as the apple of the eye: hide me under the shadow of thy wings: and Psal. 91.4. He shall cover thee with his feathers, and under his wings shalt thou trust. Two reasons are intimated in the words, why he desired the Lord thus to blesse Ruth; the one is, because she had carried her self so piously and well to her mother in law; the other, because she had taken the Lord God of Israel to be her God, and so had made him her hiding place, whereby indeed the Lord was the more engaged to cherish and protect her. Nor need we stumble at it, that the good he desires from God for Ruth, is here termed a recompence and reward; for as a father may reward the service of a child, who yet ows his father all the service he can do him, so God is said to reward the good works of his servants, of his own free grace and fatherly love, not because their works can merit any thing at Gods hand.

Vers. 13. Let me find favour in thy sight, my Lord, for that thou hast comforted me, and for that thou hast spoken friendly unto thy handmaid, though I be not like unto one of thy hand-maids.] That is, though I be meaner then one of thy hand-maids, and therefore unworthy of so great favour as thou hast afforded me, even that thou shouldest speak so comfortably unto me, and in so courteous a manner; yet be pleased to continue thy favour unto me, for this kind and gracious respect of me a poore desolate widow, emboldens me thus to crave the continuance of thy favour, however unworthy I am in my self.

Vers. 14. And eat of the bread, and dip thy morsell in the vineger.] This last is added to imply, how freely and boldly he would have her make use of this liberty which he had now given her, of eating with his servants, that he would not have her be ashamed, or loth to make too bold (as humble spirited men and women in this kind are) but that he would have her as freely take her share of every thing amongst the rest, as if she were at her own table.

Vers. 14. And she sat beside the reapers.] That is, when it was meal-time, she came as Boaz had bidden her to eat with the servants, but did not boldly thrust in her self amongst them, but modestly sat down somewhere besides them, as one that thought it fitting rather to receive what should be given her, then to take what she pleased her self; and therefore it is added in the next words, that Boaz perceiving her modesty, reached her parched corn, that is, new corn dryed over the fire, and made fit to eat, a food much in request in those times, and therefore likely to be the best provision that was now at the table, as we see 1. Sam. 17.17. And Jesse said unto David his sonne, Take now for thy brethren an ephah of this parched corn, &c. and 1. Sam. 25.18. and 2. Sam. 17, 28.

And she did eat, and was sufficed, and left.] Which she carried to her mother, vers. 18. so that this is added both to shew how plentifully Boaz had given her, and how carefull she was to carry somewhat of that which was given, to her poore mo∣ther in law.

Vers. 16. And let fall some of the handfulls on purpose for her, &c.] But why did not Boaz give Ruth some good quantity of corn, and so dispatch her back again to her mother in law, rather then bid his reapers scatter some that she might after∣wards gather it up again? I answer, two reasons may be given for this: for first, he might judge it the best course so to releive her wants, as withall to keep her in a way of labour, and taking pains for what she got: and secondly, he might do it, as not desiring there should be any notice taken of his bounty in releiving her, but that she should gather it up, as if it had been casually scattered.

Vers. 17. And it was about an ephah of barley.] Which was almost a bushel af∣ter our measure, see Levit. 5.11.

Vers. 20. And Naomi said unto her, The man is near of kinne unto us, one of our next kinsmen.] Or as it is in the margin of our Bibles, one that hath right to redeem, for the next kinsman had a right by the Law of God, to redeem any house or land which should be sold by those of their kindred, if they were not able to re∣deem it themselves, Levit. 25.25. And so also to marry the widow of him that should die without children, that so he might raise up seed to his brother, Deut. 25.5. and thus she gives Ruth a hint of that, which afterward she more fully imparted to her, namely, that this Boaz was indeed by the Law of God to marry her, that he might raise up seed to her deceased husband.

CHAP. III.

Vers. 1. MY daughter, shall I not seek rest for thee, that it may be well with thee?] As if she should have said, since by looking after it, there is little doubt to be made, but that Boaz may be brought to marry thee, as by the Law of God he is bound to do; shall I not do what I can to effect it? Hereby thou may∣est come to live at rest and plenty, whereas now thou indurest much hardnesse and sorrow; and therefore I think my self bound to do what I may, to accomplish this for thee.

Vers. 2. Behold, he winnoweth barley to night in the threshing-floore, &c.] Na∣omi being to advise Ruth to go and lie down at the feet of Boaz, that night when he was a bed, and then to challenge of him the duty of the next kinsman, namely, that he should marry her and raise up seed to her deceased husband, she premiseth this concerning his winnowing of barley that night, to shew, that by reason hereof, she might now take as fit an opportunity both for time and place as could be expected, to put that in practise, which she intended now to advise her to do, to wit, first, be∣cause as it seems, it was the custome of those times, that either at the beginning or ending of their winnowing, the owner made some feast for his servants, friends, or neighbours, for that Boaz did so, we may with great probability gather from those words, vers. 7. When Boaz had eaten and drunk and his heart was merry, he went to lie down, &c. and it may therefore well be, that the meaning of these words, Be∣hold, he winnoweth barley to night, &c. is this, that he kept that night his winnow∣ing

feast; after which Naomi might well hope, that a motion of marriage made to him by Ruth, would be the more readily accepted: secondly, because their thresh-floors in those times, where they winnowed their corn, and where happely also they kept this their feast, were usually in the open fields, and therefore there she might have the more easie and private accesse to him: thirdly, because the chief time of winnowing in those hot countreys was toward the evening, when the wind usually begins to rise, called therefore, Gen. 3.8. the wind, or cool of the day, the fittest time for this project which Ruth was now to be put upon: and fourthly, because Boaz it seems, was wont to lodge all night in this time of winnowing in the thresh∣ing floore; partly in regard of the late working of his servants, to take the advantage of the evening wind, and partly to secure his corn, whilst it lay in so open a place.

Vers. 3. Wash thy self therefore and anoint thee, and put thy raiment upon thee, &c.] That is, dresse thy self handsomely in thy best attire, all which she doubtlesse directed her to do, that she might be the more pleasing in his eyes.

Vers. 4. And thou shalt go in and uncover his feet, and lay thee down.] Doubt∣lesse Naomies aim and intention in this advice she gives her daughter in law, was lawfull and honest; for her aim was onely to procure that Boaz, being as she con∣ceived the next of kinne to her deceased sonne, might be brought to take Ruth to wife; that he might raise up feed unto the dead, as by the law of God he was enjoy∣ned. And what fault was it in Ruth to challenge that from him, to wit, marriage, which by the Law of God was due to her? yea and much might be said, both in re∣gard of the age, and gravitie, and pietie of Boaz; and the experience she had many years had of Ruths modestie and chastitie, to justifie or excuse the way she took for ef∣fecting her aims. But yet I conceive the way she took in regard of some circumstan∣ces was unwarrantable, and savoured much of womanish weaknesse; first, because there was an appearance of evil in it which is to be avoided, 1. Thess. 5.22. Abstain from all appearance of evil: secondly, because it was not a matter of good report; and therefore was Boaz loth to have it known, vers. 14. And he said, Let it not be known that a woman came into the floore: thirdly, because it might have been an oc∣casion of sinne: and fourthly, because it stood not with the modestie of a good wo∣man, thus in the night to cast her self down at a mans feet in his bed. And indeed besides this, it might have been the means of alienating Boaz his affection from Ruth, by raising some suspition in him of her immodestie and unchast life; had not God that over-ruled all, and had a secret guiding hand in this businesse, turned it to good.

And he will tell thee what thou shalt do.] Hereby she intimates how confident she was, that Boaz would not refuse the motion that was made to him, according to the Law of God; and therefore referres Ruth to the counsell he should give her, for any thing that was further herein to be done.

Vers. 7. And when Boaz had eaten and drunk, and his heart was merry, &c.] See the note above, vers. 2.

Vers. 9. Spread forth thy skirt over thy handmaid, for thou art a near kinsman.] That is, accept of me for thy wife, that thou mayest do the duty of a kinsman, in raising up seed to my deceased husband. And the ground of this phrase (as some con∣ceive) was a custome amongst the Israelites in those times, that in their contracts

the man did throw over the woman the lap or wing of his garment, in token that he took her into his protection: whence is that expression also, Ezek. 16.8. When I passed by thee and looked upon thee, behold the time was the time of love; and I spread my skirt over thee, and covered thy nakednesse: yea, I sware unto thee, and ••••tred into a covenant with thee, saith the Lord God, and thou becamest mine.

Vers. 10. For thou hast shewed more kindnesse in the latter end, then in the be∣ginning, &c.] That is, thou shewedst much kindnesse to thy husband deceased, in lea∣ving thine own countrey and people, and coming along with his mother for his sake, though she lived in a poore estate; but now to seek to match thy self with an old man, and that for the dead sake, to revive his name amongst the people of God; this is a kindnesse surpassing that.

Vers. 16. And when she came to her mother in law, she said, Who art thou my daughter?] By her voice her mother might know her to be a woman, but being not yet light she could not discern her, and therefore she asked who she was.

Vers. 18. Then said she, Sit still my daughter, &c.] That is, stirre thou no fur∣ther about the businesse, but now wait for the issue of it; or stirre not abroad, that thou mayest be in a readinesse whenever he shall send for thee.

CHAP. IIII.

Vers. 1. THen went Boaz up to the gate, and sate him down, &c.] Waiting there both for his kinsmans passing by, who was like to go forth into the field, or to return home from his businesse abroad; and also for such elders of the citie as might be called in to sit in that place of judgement, for the hearing, determi∣ning, and witnessing that great and weightie businesse which he had in hand: and indeed accordingly it came to passe, as is expressed in the following words; And behold, the kinsman of whom Boaz spake came by; where this word behold, calleth the Reader to observe the providence of God herein, to wit, that immediately, even as Boaz expected, this kinsman came by, not being yet called or sent for; and so was presently brought to give his answer in this businesse.

Ʋnto whom he said, Ho, such a one, turn aside, sit down here.] That is, calling him by his name, he desired him to sit down in the gate, that he might heare what he had to say to him; but the penman of the Spirit here leaves out his name, and sup∣plies it with this indefinite clause (such a one,) either because it is not materiall that his name should be expressed; or purposely, because he deserved to have his name forgotten, that took no care to raise up the name of his deceased kinsman, as God in his law had enjoyned him.

Vers. 3. And he said unto the kinsman, Naomi that is come again out of the countrey of Moab, selleth a parcell of land, &c.] It may be, that this sale was merely pretended by Boaz for the triall of this their kinsman, that if he should be forward to accept of this purchase, upon the right of being the next kinsman, he might thence the better be convinced, how just it was, that he should perform the duty of a kinsman in one thing as well as in another. Yet the povertie of Naomi was not such, but that she might have some small portion of land to sell, left her by her husband by way of joynter or dowrie for term of life; and happely Ruth had ac∣quainted Boaz with this beforehand, though it be not expressed. However because

where such lands were to be sold by any widow, the next kinsman to whom the in∣heritance was to come after the widows decease, might redeem it before any other; therefore Boaz tendred him the redeeming this land, that if he did accept of it, he might then require of him to marry Ruth, to which upon the same ground of being the next kinsman he was also bound.

Vers. 5. Then said Boaz, What day thou buyest the field at the hand of Naomi, thou must buy it also of Ruth, &c.] As if he should have said, If you buy this land of Naomi Elimelechs widow, you must buy it also of Ruth, the widow of Mahlon, the sonne of Elimelech, and so coming in as the next kinsman to buy her husbands land, you are also as the next kinsman to marrie her, that you may raise up seed to her deceased husband. Because as we may probably conceive, when Naomi had en∣joyed this parcell of land as Elimelechs widow, Ruth was also after to enjoy it for her life, as Elimelechs sonnes widow; and he that would challenge from Ruth the priviledge of the next kinsman, in the purchase of her land, was also to perform the duty of the next kinsman in marrying her, that he might raise up seed to her deceased husband, and so continue his name in his inheritance: hence is it, that Boaz doth here wind up these two thus together in these words that he spake to the next kins∣man, thou must buy it also of Ruth the Moabitesse, the wife of the dead, to raise up the name of the dead upon his inheritance.

Vers. 6. And the kinsman said, I cannot redeem it for my self, lest I marre mine own inheritance.] To wit, either because his marrying with Ruth a poore wi∣dow, would be a great hinderance to him for his estate, which otherwise might be advanced by a rich wife; or else, because if he should happely have but one sonne by her, that sonne of his should be called by the name of Mahlon, Ruths former hus∣band, and yet carrie away his inheritance, and so his name should be extinguished; or if he had more, yet his inheritance should not go to the first born of his body be∣gotten; or rather, because if he should have many children by this young widow, ha∣ving perhaps children already by another wife, this would be a means to marre and consume his estate, by the great charge it would bring upon him; and it would also cause his inheritance to be shattered into too many severall parcells, if it were to be divided amongst all his sonnes, as some think it was.

Vers. 7. Now this was the manner in former time in Israel, concerning redeem∣ing, &c. a man plucked off his shoe, and gave it to his neighbour, &c.] When the widow complained to the elders, and the kinsman notwithstanding refused to mar∣rie her, in that case the woman was to pull off his shoe and spit in his face: Deut. 25.9. Then shall his brothers wife come unto him in the presence of the Elders, and loose his shoe from off his foot, and spit in his face, and shall answer and say, So shall it be done to him that will not build up his brothers house. But here there was no such thing, and therefore here the man pulled off his own shoe, as was the custome in all other bargains of alienation. The ground of which custome was this: the shoe signified the right he had to go and come at his pleasure upon any parcell of land, as his proper demeans (for possessio, is quasi pedum positio) and the pulling off a mans shoe and giving it to his neighbour, signified that he willingly did forego this his right, and resigne it to his neighbour; and thence is that expression concerning the possessing and treading down of Moab, Psal. 60.8. Moab is my wash pot, over E∣dom will I cast out my shoe.

Vers. 10. That the name of the dead be not cut off from among his brethren, and from the gate of his place, &c.] That is, from amongst the inhabitants of Bethle∣hem, who daily go in and out at the gates of the city, and upon all civill occasions resort thither as to the place of judgement.

Vers. 11. The Lord make the woman that is come into thy house, like Rachel, and like Leah, which two did build the house of Israel.] Rachel is here set before Leah because Rachel was Jacobs true and lawfull wife, and Leah was by deceit thrust upon him; & in desiring that Ruth might be to Boaz, what Rachel and Leah were to Jacob, they desire, 1. that she may be loving & amiable to him, as they were to Jacob: 2. that he might have a numerous progeny, as Jacob had by them: & 3. that by this his progeny, the Israel, the Church of God, might be built up and increased.

Vers. 12. And let thy house be like the house of Pharez, &c.] That is, as Pharez (of whose stock thou art) was blessed in his posterity (though his mother was a stranger, and not of the stock of Israel) so that his children, and childrens children have been most honourable in the tribe of Judah, so mayest thou be blessed in thy children be∣gotten of this poore stranger, and may they uphold still the honour of that house.

Vers. 17. And the women her neighbours gave it a name, saying, There is a sonne born to Naomi, &c.] That is, they gave their advice that his name should be called Obed, because this sonne of Ruths was to raise up the name of her deceased husband (the sonne of Naomi) and to be accounted his sonne, rather then the sonne of Boaz; therefore they do here say, there is a son born to Naomi. Indeed every where in the genealogies Obed is reckoned the sonne of Boaz; but that is because there it is fit the line should be drawn according to the naturall descents, that we might truly know the ancestours of whom Christ came, without any respect to this Legall pro∣vision: for doubtlesse this child was reckoned the sonne of Mahlon, Ruths deceased husband; and therefore when they would appoint a name for this child, to wit, not as taking to themselves the power and authority of naming the child, but onely as friends giving their advice; they called him Obed, which signifieth serving, to ex∣presse the hope they had that he would, as a good child, serve and comfort Naomi in her old age.

Vers. 21. And Salmon begat Boaz, and Boaz begat Obed, &c.] The principall end of setting down this genealogy here, is to shew the truth of Jacobs prophecy concerning Christs coming of the tribe of Judah; and therefore it begins with Pha∣rez Judahs son, ver. 18. and so descendeth to David, of whose stock it was also known the Messiah was to come. How to compute the time from the birth of Boaz to the birth of David, is a matter of great difficulty: for from the going of the Israelites out of Egypt, to the building of the temple, it was 480. years, and therefore from the Isra∣elites entring the land of Canaan, to that time, it was 440 years, out of which deduct∣ing 24 years for the age of Solomon when he began to build the temple, & 50. years for the age of David when Solomon was born (which is most probable) it will then be found that it was 366. years from the Israelites entring into Canaan to the birth of David, and it was not sure long after the Israelites took Jericho, ere Salmon married Rahab by whom he had Boaz. But yet granting that both Boaz begat Obed when he was a very old man, and so Obed Jesse, and Jesse David, it might well be that in 366. years there might be no more then these generations.

ANNOTATIONS Upon the first book of SAMUEL, Otherwise called, The first book of KINGS.

CHAP. I.

NOw there was a certain man of Ramathaim-zophim, &c.] The two books of Samuel are so called, because they contain the storie of the life and death of Samuel, and of the Common∣wealth of Israel under his government: and likewise the storie of Saul and David, who were both anointed kings by Samuel; and so shew how the prophecies of Samuel concerning them both were exactly fulfilled. Yet by the Greek and Latine In∣terpreters they are usually called the two first books of the Kings, because therein is related how the government of Israel came first to be chan∣ged, from that of Judges to that of Kings; and because they contain the storie of Saul and David, the two first Kings of Israel. By whom these books were written is no where expressed; but that they were written by the inspiration of the holy Ghost, whosoever the penmen were, is evident by the testimonie of the Jews, to whom were committed the Oracles of God; and who did alwayes acknowledge them to be a part of the sacred canon of the Scripture; and it is likewise confirmed in the new Te∣stament, where some passages of these books are cited as a part of the Scripture, as we may see Matt. 12.3, 4. where that passage concerning Davids eating the shew∣bread, 1. Sam. 21.6. is cited by our Saviour; Have ye not read what David when he was an hungred did, and they that were with him, how he entred into the house of God, and did eat the shewbread? &c. and again in those two testimonies cited by S. Paul, the one Rom. 15.9. As it is written, For this cause I will confesse to thee amongst the Gentiles, and sing unto thy name; which is taken out of the 2. Sam. 22.50. and the other, Heb. 1.5. I will be to him a father, and he shall be to me a sonne, which is alledged from 2. Sam. 7.14. As for these first words, Now there was a cer∣tain man of Ramathaim-zophim, &c. wherein we are told what Elkanah the father of Samuel was; we must know first, that whereas elsewhere the town where Elka∣nah dwelt is called Ramah, as in the 19. verse of this chapter; And they rose up in the morning early,—and came to their house to Ramah; and so again, chap. 2.11. here it is called Ramathaim-zophim, Ramathaim (in the duall number) because it consisted of two towns that were called Ramah, two Ramahs joyned in one, and Zophim, either because it was situate in the countrey or region of Zuph, whereof we reade, chap. 9.5. And when they were come to the land of Zuph, Saul said to his servant that was with him, Come and let us return, &c. or else because of the high situation of the place, standing upon some notable high hill, in regard whereof it may well be that there were some watch-towers there (for that the name seems to im∣port, because Zophim signifieth watch houses, or towers) or else (as some think) because there was there an Universitie or school of Prophets, who are usually in the Scripture called watchmen, as Ezek. 3.17. Sonne of man, I have made thee a watchman to the house of Israel: secondly, that whereas in setting down the genea∣logie

of Elkanah, it is said that he was the sonne of Jeroham, the sonne of Elihu, the sonne of Tohu, the sonne of Zuph; it seems in the 1. Chron. 6.26, 27. that three of these were also called by other names; for Elihu is there called Eliab, and vers. 34. Eliel; and Tohu, Nahath, and vers. 34. Toah; and Zuph, Zophai: and thirdly, whereas it is said that Elkanah was an Ephrathite; thereby is meant that he dwelt in mount Ephraim; Elimelech and his two sonnes are called Ephrathites, Ruth 1.2. because they were of Bethlehem Ephratah; and Jeroboam is called an Ephra∣thite, because he was of the tribe of Ephraim, 1. Kings 11.26. but Elkanah is here called an Ephrathite, onely because he dwelt in mount Ephraim; for that he was a Levite of the familie of the Kohathites; (to whom indeed certain cities were allotted in the tribe of Ephraim Josh. 21.20.) and of the posteritie of Korah, that wretch that was in so fearfull a manner destroyed in the wildernesse for his rebelli∣on against Moses, is evident 1. Chron. 6.22, 23, &c. so that it is no wonder though the sonnes of Korah were spared, whilest the father was destroyed, since the Lord had determined from this cursed stock to raise up to the Israelites such a glorious Prophet as Samuel was.

Vers. 2. And Peninnah had children, but Hannah had no children.] Hannah is reckoned in the foregoing words in the first place; and it is probable therefore which some conceive, that Hannah was his first wife, and that afterwards he took Penin∣nah to wife, because Hannah was barren: For in those times they counted it an ex∣traordinary crosse to die without issue; yea because the temporall promise made to that nation depended much upon their carnall generation, though the Lord allowed not their polygamie, yet he was pleased to tolerate this infirmitie in his servants till the Messiah came, when the Church should no longer be tied to one nation, but spi∣rituall children should be begotten unto God from all nations: and it may be they did conceive that Gods promise to Abraham of multiplying his seed as the starres of heaven, did implie a dispensation granted to them for having many wives.

Vers. 3. And this man went up out of his citie yearly to worship, and to sacrifice to the Lord of hosts in Shiloh.] At Shiloh the Tabernacle had stood ever since the seventh yeare of Joshua, Josh. 18.1. thither went Elkanah yearly, that is, at those three solemne feasts, wherein all the males were bound to appear before the Lord, Deut. 16.16. He might go at other times as a Levite, to do service in his course at the Tabernacle; but here doubtlesse his going up yearly at those great feasts is one∣ly intended, when his familie went with him (yea the women also) such was their devotion, though not bound thereto by the Law.

And the two sonnes of Eli, Hophni and Phinehas, the Priests of the Lord were there.] This Eli was at this time Judge of Israel the next after Samson, chap. 4.18. He had judged Israel fourtie years; and withall, as it is generally thought by all Expositours, he was high Priest too. Indeed, how he should come to be high Priest we cannot say. For Aaron leaving two sonnes behind him, Eleazar and Itha∣mar, the high Priesthood was to have descended successively to the posteritie of Ele∣azar, Aarons eldest sonne; and accordingly we reade that Eleazar was high Priest after Aaron died, Deut. 10.6. and after Eleazar died Phinehas, Judg. 20.28. Now it is evident that Eli was of the posteritie of Ithamar, Aarons second sonne; because it appears that Abiathar who was deposed from being high Priest by Solomon, was of

the posteritie of Eli, 1. Kings 2.27. and of Ahimelech who was the sonne of Abia∣thar, it is expressely said, 1. Chron. 24.3. that he was of the sonnes of Ithamar: and how therefore the high Priesthood came to be transferred from the posteritie of Eleazar to Eli, that was of the house of Ithamar, cannot be cleared by any place of Scripture; onely because it is said, chap. 2.30. that God had promised Eli that his house and the house of his father should walk before him for ever; thence some con∣clude that it was not without Gods appointment, that the high Priesthood was re∣moved to the house of Ithamar, and that because the high Priests of Eleazars fami∣lie had some way provoked God by their evil wayes, in the dayes of the former Judges. As for Elies two sonnes Hophni and Phinenas, it is expressely inserted here, that they were then in Shiloh, when Elkanah used yearly to go up thither to sacri∣fice, to intimate thereby the wisdome and pietie of Elkanah, who would not neglect his dutie in going up thither with his sacrifices, according to the rule of Gods Law, because of the horrible wickednesse of these wretches, who were of chief sway amongst the Priests that attended the service of the Tabernacle; no though others stumbled so at their lewdnesse, that chap. 2.17. they abhorred the offering of the Lord, yet El∣kanah would not do so, but went up yearly at the appointed feasts to the house of God, though Hophni and Phinehas were there.

Vers. 4. He gave to Peninnah his wife, and to all her sonnes and daughters portions.] That is, portions of the peace offerings which he offered to the Lord, the fat onely of the peace-offerings was burnt upon the altar, the right shoulder and the breast was given to the Priest, and the remainder of the sacrifices were for the offe∣rer to eat, and those that belonged to him; of this therefore Elkanah gave portions to Peninnah and her children, according to the ancient manner of feasts of which see, Gen. 43.34.

Vers. 5. But unto Hannah he gave a worthy portion: for he loved Hannah, &c.] Peninnah had a great share as having many children; for she and her sonnes and her daughters had each of them severall portions; whereas Hannah being but one, was to have but a single portion. But her husband therefore, because he loved her dearly, as being a gracious woman, and withall, of a meek and quiet melting disposition, that she might not be discouraged, took care that her one por∣tion should be the larger and better, a double portion, (as some read it) and happe∣ly of the choice and best of the sacrifices.

Vers. 6. And her adversary also provoked her sore, &c.] This her adversary was Peninnah (as indeed where one man, contrary to the Ordinance of God, hath two wives, they must needs be adversaries, (as being corrivalls in his love) and live in continuall variance one with the other,) and she provoked her sore to make her to fret, because the Lord had shut up her wombe: That is, she provoked her purpose∣ly to make her vex and disquiet her self, and that by upbraiding her with her bar∣rennesse, as an effect of the Lords displeasure. Now this is added here, as a second reason why Elkanah gave Hannah such a worthy portion. It was not onely because of the singular love he bare to her, but also because he saw that Peninnah vexed her, and so he was the more carefull to comfort her and chear her up.

Vers. 7. And as he did so yeare by yeare, when she went up to the house of the Lord▪ so she provoked her, &c.] That is, whereas Elkanah did this yearly to chear

Hannah, Peninnah was hereby rendred the more ready to vex her. Now this petulan∣cy of Peninnah in provoking Hannah by upbraiding her with her barrennes, is hereby much aggravated, that she did not forbear at those times when they went up to pray, and offer sacrifices to the Lord. See Mat. 5. And withall it implies, that she upbraided her with the fruitlessenes of her seeking to God so earnestly at those times for a child.

Vers. 9. So Hannah rose up after they had eaten in Shiloh, and after they had drunk.] That is, after Elkanah and his family had eaten and drunk together, with whom Hannah sat. It may be indeed that Hannah upon her husbands words, vers. 8. did eat a little, yet it is most probable that she did neither eat nor drink: for be∣sides what she said afterward to Eli, vers. 15. I have drunk neither wine nor strong drink; it seems to have been against the expresse letter of the Law for any body to partake of these holy feasts, whilst they were in sadnesse and heavinesse of spirit: Deut. 12.7. And there you shall eat before the Lord your God, and ye shall rejoyce in all that ye put your hand unto, ye and your housholds: Levit. 10.19. And Aa∣ron said unto Moses, Behold this day have they offered their sinne offerings, and their burnt offerings before the Lord, and such things have befallen me: and if I had eaten the sinne offering to day, should it have been accepted in the sight of the Lord?

Now Eli the Priest sat upon a seat by a post of the Temple of the Lord.] That is, of the Tabernacle, for as Solomons Temple is sometimes called a Taber∣nacle, Jer. 10.20, My Tabernacle is spoyled, and all my cords are broken; so the Tabernacle is here called the Temple of the Lord. But yet it seems too, that the Tabernacle was at this time within some house built for that purpose in Shiloh, and hence there is mention here of a seat by a post, where Eli sat, and afterwards of doores, chap. 3.15. And Samuel lay untill the morning, and opened the doores of the house of the Lord, whereas the Tabernacle had neither gates nor posts, nor seats before it, but onely a vail that was hung up at the entring into it, Exod. 26.36.

Vers. 11. And she vowed a vow, and said, &c.] To wit, as it followeth after∣wards, that if the Lord would give her a man-child, she would give him unto the Lord all the dayes of his life, and that he should be a Nazarite, which she expresseth in the last clause of this verse, and there shall no rasour come upon his head. Indeed being by birth a Levite, the Lords he was without her vow, as being one of that tribe whom God had separated from the rest of the people, for his speciall service; but then we must consider that many of the Levites were dispersed abroad in severall places of the land, where their chief imployment was, to teach and instruct the peo∣ple, and did not (at least continually, but onely at some set times, when their course came) attend upon the service of the Tabernacle; and again, that the Levites were not bound to the service of the Tabernacle, till five and twenty or thirty years of age, and were again exempted at fifty: concerning which, see the note, Numb. 4.3. ei∣ther therefore the speciall thing intended in her vow, was the consecrating him wholly to the service of the Tabernacle; or else, the time when he should begin to at∣tend there, that he should not stay till the usuall years of other Levites, but should be brought thither and trained up there, even from his child-hood, and all that while continue under the strict vow of a Nazarite, which ordinarily the Levites were not bound unto. As for her power to vow this; we must understand, that she onely vow∣ed to do what in her lay, that it might be thus, to wit, the child being by no defect

of body or mind unfit for Gods service, and willing when he came to years of discreti∣on to take upon him the vow; and again, her husband consenting thereto, without which the womans vow was of no force, Deut. 30.8. But if her husband disallow her on the day that he heard it, then he shall make her vow which she vowed, and that which she uttered with her lips, wherewith she bound her soul, of none effect, and the Lord shall forgive her. Indeed it is evident in the sequel of Samuels story, that he did not alwayes continue in the Tabernacle, chap. 7.16. And he went from yeare to yeare in circuit to Bethel, and Gilgal, and Mizpeh, and judged Israel in all those places: and hence it seems probable, that after Samuel became Judge in Israel, he was by speciall dispensation from God, freed from this vow of his mother.

Vers. 14. And Eli said unto her, How long wilt thou be drunken? put away thy wine from thee.] That is, How long wilt thou carry thy self as a drunken woman? How long wilt thou continue here in thy drunkennesse, and profane this holy place thou art come into? go home and sleep and rid thee of this distemper, and then come with a penitent heart and make thy peace with God: because he saw her stand so long together mumblimg with her lips, after an unusuall manner, and yet could not perceive that she was praying, he perswaded himself she was drunk, and there∣upon did thus sharply chide her, the rather happely inclining to this rash judgement, because of some incomposednesse in the gesture of her body, arising from the vehemen∣cy of a transported mind, which at the same time he might also discern in her; but e∣specially because it was immediately after they were risen from eating and drinking before the Lord, vers. 9.

Vers. 15. And Hannah answered and said, No, my Lord, I am a woman of a sor∣rowfull spirit, &c.] Though Eli had most unjustly charged Hannah with drunken∣nesse, yet we see with what meeknesse she seeks to clear her self of that fault, by gi∣ving him to understand, first, that she was a woman of a sorrowfull spirit, and there∣fore in a condition altogether unlikely to give her self to such excesse: secondly, that she had at present, drunk neither wine nor strong drink: and thirdly, that she had been imployed in a duty, for which she had been very unfit had she been drunk, namely, in prayng to the Lord I have, saith she, powred out my soul before the Lord: for it is usuall in the Scripture to call prayer the powring forth of the soul to God, as Psal. 62.8. Trust in him at all times; ye people poure out your heart before him: and Lam. 2.19. Arise, cry out in the night; in the beginning of the watches, poure out thine heart like water before the face of the Lord: and that I conceive for these two reasons, first, because Gods servants are wont in prayer, as his friends and fa∣vourites, to discover all their sinnes, and make known all their wants and griefs, and cares and troubles, and all the complaints and desires of their souls, not hiding any thing from him: and secondly, because they do this too, with much vehemency, and earnestnesse; their prayers come not from them sleepingly, and dreamingly, but are poured forth with strong affections and fervency of spirit.

Vers. 16. Count not thy hand-maid a daughter of Belial, &c.] See the note, Deut. 13.13.

Vers. 17. Then Eli answered and said, Go in peace.] That is, be not troubled with that which I said (for I see now that I was deceived) neither let this affliction thou art in disquiet thy mind, but repose thy self on the providence of God, who no doubt will provide for thee, as may be most for thy good.

Vers. 18. And she said, let thy hand-maid find grace in thy sight.] That is, I de∣sire that thou wouldest still continue this good opinion of me, and still pray to the Lord in my behalf.

So the woman went away, & did eat, and her countenance was no more sad.] Which was an effect of faith, wrought in her by the spirit of God, upon the prayer she had poured forth unto the Lord, and the gracious encouragement she had received from the high priest, whose words she entertained, as if a promise had been made to her from heaven.

Vers. 20. She bare a sonne, and called his name Samuel.] That is, asked of God; whereof she gives the reason in the following words, because, saith she, I have asked him of the Lord: so that hereby it is clear, that she gave him that name, first, to testi∣fie the comfort she took, in that she had obtained this sonne by prayer from the Lord; though the having of a child, a sonne, after so long a time of barrennesse, the taking away of her reproch, and the stopping of her adversaries mouth were all blessings, wherein she could not but much rejoyce; yet that this sonne was given her as a return of her prayer, was in her esteem above all these: and secondly, that this name of her sonne might put them continually in mind, in what a singular extraor∣dinary way he was given them of God, that so she might be rendred thereby the more carefull to perform the vow she had made, and her husband too having con∣sented to it, and that the child might be the readier to submit himself to the service of God in that strict way of a Nazarite, according to that which his mother had vowed.

Vers. 21. And the man Elkanah, and all his house, went up to offer unto the Lord the yearly sacrifice, and his vow.] That is, some sacrifice which he had vowed to the Lord; and what can we rather think this to have been, then a vow of peace-offerings, which he had vowed to give unto the Lord, by way of thankfulnesse, for this sonne which by his beloved Hannah the Lord had now given him?

Vers. 22. She said unto her husband, I will not go up untill the child be weaned, &c.] Hereby it appears that Hannah had acquainted her husband with her vow, and that he had consented to it. Some Expositours question whether Hannahs keeping the child at home till he was weaned, was not a transgression of the law; but causelessely, for first, for that Law concerning the presenting the first born before the Lord, which the Virgin Mary observed, Luke 2.22. And when the dayes of her purification were accomplished, they brought him to Jerusalem to present him before the Lord: this concerned not the Levites, but onely those first born that were to be redeemed: and secondly, for that Law concerning the appearing of all the males thrice a yeare before the Lord, Exod. 23.17. three times in a yeare all thy males shall appear before the Lord God: it was meant onely of those that were capable in some measure of joyning in the worship and service of God. Hannah therefore was not bound to go up with her young child immediately, and being not bound she chooseth rather to stay till he was weaned; because it went against her, to think of bringing away a child vowed to God, after she had once brought him to the Tabernacle of the Lord; resolving that after he was weaned, she would then carry him and leave him there, that he might continue in the service of the Lord for ever. Concerning which see the foregoing note upon verse 11.

Vers. 23. Tarrie untill thou have weaned him, onely the Lord establish his word.]

This word of the Lord which Elkanah speaks of, must either be the gracious answer which Eli returned to Hannah, vers. 17. Then Eli answered, and said, Go in peace, and the God of Israel grant thee thy petition which thou hast asked of him: which she took as a kind of promise sent her from heaven, or rather the answer which God returned to her prayers, by giving her a sonne, which was all one at if a voice had come from heaven, Hannah thy desire is granted; and this word it is, which he de∣sires the Lord would establish; she had not onely craved a sonne, but also with this condition by way of vow annexed, that he might live a perpetuall Nazarite con∣secrated to the service of God, and in this he prayes that the Lord would perfect what he had begun: or else it must be understood generally that God would per∣form what he had determined concerning this his sonne, as taking it for granted, that surely a child so miraculously given, was determined for some great service.

Vers. 24. She took him up with her, with three bullocks, and one ephah of floure.] There is mention afterwards of the sacrificing of one of these bullocks onely, vers. 25: And they slew a bullock, and brought the child to Eli: but it cannot be thence gathered, that one onely was intended for sacrifices, the other for other uses; that one might be offered when they presented the child, and delivered him up to the service of God, (which is therefore onely mentioned) the other afterwards in other oblations; or the one might be offered as a burnt offering, the other for a peace offering. As for the Ephah of floure which he carried also; an ephah contained ten omers or tenth deales; now the Law perscribing three tenth deales to be offered with a bullock, Num. 15.9. Then shall he bring with a bullock a meat offering of three tenth-deales of floure, mingled with half an hin of oyle, nine tenth-deales of this ephah were for the three bullocks, and the other tenth deale which was over∣plus, might be intended for a voluntary meat-offering.

Vers. 28. And he worshipped the Lord there.] This may be me••••t of Eli, that he blessed God for hearing both his and her prayer, and for Hannah her voluntary consecrating her child to be a perpetuall Nazarite unto God; but I rather con∣ceive that it is meant of Elkanah; he with Hannah brought the child to Eli, vers. 25. And they slew a bullock, and brought the child to Eli. Hannah made known their errand to him; and now it is added, that he, that is, Elka∣nah worshiped the Lord, implying thereby his assenting to that which Han∣nah had said, and that he besought the Lord to accept the child and blesse him, &c.

And Hannah prayed, and said, &c.] It is not improbable that Hannah joyn∣ed petitions at this time with her thanksgiving, though the gratulatory part be expressed onely; but however it is not improper to say she prayed, when she praised God, for this is a part of prayer. Prayer being (if generally defined) a holy ex∣pression of our minds to God, either by way of desiring any thing from him or by returning him thanks, and giving him the glory of what he hath done: 1. Tim. 2.1. I exhort therefore, that first of all supplication, prayers, intercessions, and gi∣ving of thanks be made for all men: Col. 4.2. Continue in prayer, and watch in the same with thanksgiving.

CHAP. II.

Vers. 1. MY heart rejoyceth in the Lord, mine horn is exalted in the Lord, &c.] In this song of Hannahs, her drift is to set forth the praises of God, by way of testifying her thankfulnesse for the great mercy he had shown to her in her sonne Samuel; yet she doth not onely insist upon this particular, but takes occasion from thence to set forth his infinite holinesse, and wisdome, and power, and speaks of the marvellous works of his providence which he dayly doth in the world; and of the manifold benefits both temporall, and spirituall, and eternall, which he is alwayes ready to impart to his Church and people. Indeed in the first words of the song, she begins with that which God at present had done for her; wherein we must note, first, that though she did doubtlesse rejoyce much in the child that God had given her; yet the chief thing that cheared her heart was, that the Lord by granting her request in giving her a sonne, had discovered his love to her, and the precious account that he made of her, and therefore when she comes to set forth the ground of her joy, she insists altogether upon her interest in God, and his favour to her: My heart rejoyceth in the Lord, mine horn is exalted in the Lord: secondly, that by exalting her horn, is meant the advancing of her power and glo∣rie, and the cheerfulnesse and joy of her spirit; the metaphor is taken either from horn beasts whose power and beautie is chiefly in their horns, and who being lu∣stie and full of spirit, do the more advance and lift up their horns as they go up and down; or else from captains and souldiers, who were wont in those times (as some say) to wear a kind of horn made of brasse upon their helmets, and when they were conquerers and triumphed over their enemies, then they wore it up, but when they were conquered and foiled, they drew it down. However, Hannah intends hereby to intimate, that through the Lords goodnesse to her in giving her a sonne, she was become stronger and more renowned then before (for children are the strength and glorie of their parents) and that she was cheared and encouraged to triumph over all her enemies: thirdly, that whereas she addes, my mouth is enlarged over mine enemies; thereby is meant, both that she had now more abun∣dant matter for the praising of God then her enemies, and likewise that she had now enough to say wherewith to stop the mouth of her insulting adversarie; before, when she was barren, she had nothing to replie against Peninnah, but was fain to bear her reproches in silence; but now Peninnah could not in∣sult over her as before; and if she did, she had enough to answer her: and fourthly, that the reason of this is rendred in the last words, because I re∣joyce in thy salvation, that is, because thou hast saved me, to wit, from the affliction and reproch of my barrennesse, and the insulting of mine enemies.

Vers. 2. There is none holy as the Lord, &c.] To wit, because there is no creature that is perfectly holy without spot or blemish, essentially and inde∣pendently holy, and the fountain of all holinesse that is in others, as the Lord is; and therefore it follows, for there is none besides thee, that is, there is no God be∣side thee, neither is there any rock like our God: but concerning this last clause, see the note, Deut. 32.4.

Vers. 4. For the Lord is a God of knowledge, &c.] By two reasons Hannah shews

the follie of those that proudly insult over Gods people: first, the Lord, saith she, is a God of knowledge, that is, a God that knows all that in your pride and arrogancie you think or speak, or attempt against his poore servants; and from whom you have even that knowledge, wisdome and understanding, in the confidence whereof you are so ready to exalt your selves; wherein there are many strong arguments included to disswade all men and women from such proud and arrogant boasting as Penin∣nah had used: first, because he that is the just avenger of all wickednesse, must needs know it: secondly, because he discerning all their thoughts and projects, could easily infatuate them, and crosse them many wayes in their purposes: and thirdly, because they may be sure, that he ordereth all with great wisdome for the good of those that fear his name. Again, a second reason is, that by him actions are weighed: whereby is meant that he exactly ponders all the actions of men, and will there∣fore as a just Judge repay them as he finds them good or evil; yea, according to the degree of good and evil which he finds in them; or rather it is meant of all the actions of men, as they are disposed by the providence of God; that he weighs them, that is, he orders them in great wisdome; even as the Apothecarie weighs the drugs he puts into his medicines, so the Lord moderates or enlargeth the rage of wicked men against his children, as may be most for their good; and therefore though they be insatiably desirous to lay load upon his children, yet they are re∣strained many times, and can proceed no further then God sees shall be for their good.

Vers. 4. The bows of the mighty men are broken, and they that stumbled are girt with strength.] In these words is implied that God doth many times abate the strength of the mightie, or at least blasts their attempts, and makes them suc∣cesselesse; and so (as when the bow of a mightie man breaks) all their endeavours come to nothing; and on the other side he many times so strengthens the feeble that of themselves are ready to stumble, or at least so prospers their weak endeavours, that unexpectedly they bring mightie things to passe. Those that are strong of bo∣die, strong in militarie forces, in power and authoritie in the Common-wealth, in wisedome, wit, judgement and memorie, become many times as Samson when his hair was cut off, like other men, yea though their strength remains, their bow is oft broken, their attempts are vain, and end in shame and reproch; whereas those that are weak in these regards, become mightie and strong, at least they pre∣vail successefully in all their affairs.

Vers. 5. They that were full have hired out themselves for bread, and they that were hungry ceased.] That is, they that were hungry became rich, or at least were well provided for, so that there was not a poore man any longer left amongst them.

So that the barren hath born seven, and she that hath many children is waxed feeble]. That is, those that were barren have born many children; (for seven is usu∣ally in the Scripture put for many, as Deut. 28.7. they shall come out against thee one way, and flie before thee seven wayes: and so in divers other places) and on the other side, they that have had many children have either grown weak, and so through feeblenesse have left bearing, or else have buried the children they have had, and so became feeble, children being still esteemed the strength of their parents. Now this

particular passage of Gods providence, it is likely that Hannah did the rather men∣tion amongst the rest, as having respect to the Lords mercy, in opening her barren wombe, and perhaps to the hope she had also, if not the assurance she had by the spirit of prophecy, that the Lord would give her many children more, as indeed we find vers. 21. of this chapter, that she had after this, three sonnes and two daughters.

Vers. 6. The Lord killeth and maketh alive, &c.] These following passages in this and the next verse may either be meant of severall men, to wit, that the Lord kil∣leth one, and maketh alive another, that he maketh one man poore, and another man rich, &c. or else of the same persons; that the Lord killeth men, and then maketh them alive again; that he maketh a man poore, and then afterwards rich again, that he bringeth a man low, and then afterwards lifteth him up again. The Lord maketh poore, and maketh rich; he bringeth low, and lifteth up: as for these expressions of kil∣ling and making alive, of bringing down to the grave, and bringing up, though they may be meant first, literally, that the Lord sometimes killeth men, and yet restoreth them to life again, as he did the good Shunamites sonne, 2. Kings 4.35. and second∣ly, spiritually, that the Lord with the terrours of the Law, and the lashes and sting of conscience for sinne hath humbled men, and laid them as it were for dead accord∣ing to that of the Apostle, sinne revived, and I died, Rom. 7.9. whence the Law is called the ministration of death, 2. Cor. 3.7. and yet afterwards he revives them, and cheers them up again by the promises of mercy and the sweet comforts of his spirit; yet thirdly, I conceive they may be best understood of the desperate dangers, the grievous and heavy afflictions, whereinto the Lord many times brings men, and yet afterwards raiseth them up again; when men by sicknesse or any other dismall calamity, are brought to desperate extremities of danger, heart-breaking sorrows and miseries, out of which there seems to be no hope of recovery, they are said in the Scripture to be as dead men, and to be brought to the brink of the grave; there is but a step between me and death, saith David, chap. 20.3. For thy sake are we killed all the day long, saith the Apostle, Rom. 8.36. and so also when the Lord delivereth them from these dangers and miseries, they are said to be revived and raised up from the grave, Hos. 6.2. After two dayes will he revive us, in the third day will he raise us up, and we shall live in his sight: Esa. 26.19. Thy dead men shall live, to∣gether with my dead body shall they arise; awake and sing ye that dwell in the dust, &c. And thus Hannah here speaks of the strange changes and alterations which God makes amongst men. The Lord killeth and maketh alive, he bringeth down to the grave and bringeth up: because, first, men will not be humbled many times, till they be brought to such depths of miserie: and secondly, men are most affected with Gods goodnesse when they have given themselves for lost, and are then raised up a∣gain: & thirdly, the Lords power is most magnified, when men are restored from such inextricable miseries; therefore usually the Lord doth thus kill men, when he means nothing lesse then that they should be lost, but within a while revives them again, and puts them into a better estate and condition then they were in before.

Vers. 8. For the pillars of the earth are the Lords, and he hath set the world up∣on them.] That is, the whole earth is the Lords, even to the centre and foundation thereof, upon which the Lord hath settled and built up the whole frame of the world, as it were upon pillars. The earth hangs we know in the midst of the aire, having

nothing to support it but the mighty power & command of God; but because it stands firm and fast as if it were supported with pillars, hence is this expression, The pillars of the earth are the Lords, &c. and this clause is added, to shew that it is no wonder, that God should thus turn things upside down in the government of the world, as is expressed in the foregoing verse; since he that thus made the world at the first, must needs be of power to do what he will, & may well also take libertie to do what seems good in his own eyes; for with his own why should he not do what himself pleaseth?

Vers. 9. He will keep the feet of his saints, and the wicked shall be silent in dark∣nesse.] By keeping the feet of his saints, is meant the Lords preserving them from all dangers bodyly and spirituall; and that especially by the inward guidance of his spirit; and as for the second clause, the wicked shall be silent in darknesse; this may be understood either of the great calamities that shall fall upon them; Eccles. 5.17. All his dayes also he eateth in darknesse, and he hath much sorrow and wrath with his sicknesse: Zeph. 1.15. That day is a day of wrath, a day of trouble and distresse, a day of wastnesse and desolation, a day of darknesse and gloominesse, a day of clouds and thick darknesse: wherein Hannah foretells here that they should be silent, that is, even overwhelmed with confusion and astonishment, not having any thing to say for themselves, according to those expressions, Matth. 22.12. And he said unto him, friend how camest thou in hither, not having a wedding garment: and he was speech∣lesse: Job 5.16. So the poore hath hope, and iniquitie stoppeth her mouth: and Jer. 8.14. Why do ye sit still? assemble your selves, and let us enter into the defenced cities, and let us be silent there: for the Lord our God hath put us to silence, and given us waters of gall to drink, because we have sinned against the Lord: or else of their be∣ing cut off from the land of the living, for such are said to dwell in silence, Psal. 94.17. Ʋnlesse the Lord had been my help, my soul had almost dwelt in silence, and in darknesse: Job 10.21, 22. Before I go whence I shall not return, even to the land of darknesse, and the shadow of death: and especially the wicked, whose souls are cast into outer darknesse, Matth. 8.12. But the children of the kingdome shall be cast into outer darknesse, there shall be weeping and gnashing of teeth.

For by strength shall no man prevail.] That is, by their own strength. This is added as a reason of both the foregoing clauses, the Lord will keep the feet of his saints; for should not the Lord keep them, they could never preserve themselves by their own strength; and the wicked shall be silent in darknesse: for if the Lord undertakes to pu∣nish them, they cannot by their strength secure themselves; the weak and strong are both alike to him; he can pull down the mightiest as well as the meanest.

Vers. 10. The adversaries of the Lord shall be broken in pieces, out of heaven shall he thunder upon them.] This last clause being a branch of the propheticall part of Hannahs song, may have reference to that particular judgement upon the enemies of Gods people, in the time of her sonne Samuels government, 1. Sam. 7.10. The Lord thundred with a great thunder on that day upon the Philistines, & discomfited them, & they were smitten before Israel; or that 1. Sam. 12.18. So Samuel called unto the Lord, and the Lord sent thunder and rain that day; & all the people greatly feared the Lord & Samuel. Yet withall it may be meant generally of the Lords pouring down venge∣ance from heaven upon his adversaries; for we see, 2. Sam. 22.14, 15. David saith, The Lord thundred from heaven, and the most high uttered his voice; and he sent out ar∣rows and scattered them, lightning and discomfited them, &c. And yet we reade not of

any such storm of thunder and lightning that ever fell upon the enemies of David; because God had many times destroyed his enemies by thunder from heaven, it grew to be, as it seems, a proverbiall speech, to say that the Lord would thunder upon them, when they meant that the Lord would terribly destroy them.

The Lord shall judge the ends of the earth, &c.] This is a prophecie concerning the exaltation & kingdome of Christ the Messiah; and indeed it is the first place in the old Testament, where Christ is mentioned under the name of the Messiah, the anointed. The Lord shall judge the ends of the earth, & he shall give strength unto his king, & exalt the horn of his anointed; that is, the Lord shall rule the whole world, and at the last day he shall judge all the inhabitants of the earth, yea and that by the Messiah, the Lord Christ his anointed King, who though at first he shall live in a low and mean estate and condition, yet when he hath finished the work of mans redemption, he shall then be exalted above all principalities and powers, and shall sit down at the right hand of his father: all power shall be given him both in heaven and in earth, he shall gather in his elect people among all nations, govern them by his word and spirit, and destroy all his and their enemies. Thus, I say, it is generally thought by Inter∣preters, that these words are a prophecie concerning Christ the Lords anointed; yet in regard the kingdome afterward established amongst the Jews was a figure of the kingdome of Christ, it may also be well understood of that.

Vers. 11. And the child did minister unto the Lord before Eli the Priest.] This is repeated again, vers. 18. where it is also added that in his ministring before the Lord he was girded with a linen Ephod. It is expressely said in the former chap∣ter, vers. 24. that Samuel was carried by his parents to the Tabernacle, and left there so soon as even he was weaned. But we cannot possibly think that there was any service of the Tabernacle, that at those years Samuel was able to do; and there∣fore the meaning of this clause is onely, that afterwards, even whilest he was yet but a child, de did such service in the Tabernacle, as according to his years and strength he was capable of doing. The Levites indeed did not enter upon the service of the Tabernacle till they were twentie five years old, Levit. 8.24. But now Samuels case was extraordinary, because by the speciall vow of a Nazarite, he was even from his tender years consecrated to the service of the Lord; and therefore we see even in his childhood he did wait upon the service of the Tabernacle, to wit, in such services as still by degrees he grew able to do; as happely in locking and unlocking the doores of the Tabernacle; in laying up and fetching out the vestments of the Priests, and such like; for that it was some ministerie in the Tabernacle that he was em∣ployed in is evident, because vers. 18. it is said, that he wore a linen Ephod, which was an holy garment, in the doing of it. We find not indeed in the law of Moses that there was any such linen Ephods appointed for the Levites, but for the inferiour Priests onely, the sonnes of Aaron, Exod. 39.27. And they made coats of fine li∣nen of woven work, for Aaron and for his sonnes: either therefore afterwards when the Tabernacle came to be settled in the land of Canaan, it was ordered, and that by divine authoritie, that the Levites also should wear such linen Ephods when they attended upon the service of the Tabernacle; or else Samuel was by speciall dis∣pensation, because of the Nazarites vow, or some other reason, appointed to wear this holy vestment; which yet seems not so probable, because it appears that this li∣nen

Ephod was so commonly worn by all that were employed in holy services, that even David also when he danced before the Ark, 2. Sam. 6.14. was girded with a linen Ephod. However, hereby I say it is clear, that Samutl in his childhood and youth did attend upon the service of the Tabernacle, in such services as he could then discharge, and that before Eli the Priest, that is, according as he was ordered and directed by Eli, who undertook the training of him up, and upon whom he chiefly attended in the service he did.

Vers. 12. Now the sonnes of Eli were sonnes of Belial, they knew not the Lord.] This is meant of the effectuall knowledge of faith; so they knew not the Lord, they had no lively knowledge nor apprehension of God. They that have a floating knowledge in their brains of those things which they believe not in their hearts, may be well said not to know that which by a speculative knowledge they understand well enough; and so they that understand well enough those things which God hath revealed concerning himself, either by his word or works, if this their knowledge be not accompanied with faith and the fear of God; (and so though they know God, yet they do not glorifie him as God, Rom. 1.21.) these men do not indeed know God; they may say they know him, but their own works may confute them; for if they did indeed know him, they would fear him and honour him as God: They professe that they know God, saith the Apostle concerning such men as these, Tit. 1.16. but in their works they denie him, being abominable and disobedient, and unto every good work reprobate. He that saith, I know him (saith S. John, 1. John 2.4.) and keepeth not his commandments is a liar, and the truth is not in him: and thus it is said here of the sonnes of Eli, that they knew not the Lord: Though they were Priests, whose office it was to teach and instruct the people in the knowledge of God, yet because they were wicked ungodly wretches, sonnes of Belial (concerning which expression see the note, Deut 13.13.) therefore they are said not to have known the Lord; as upon the same ground the Prophet Hosea complained of the people of God in his time, that there was no knowledge of God in the land. Hos. 4.1. And this is here inserted concerning the sonnes of Eli, to intimate both the faith of Samuels parents in leaving him, and also the singular grace of God in preserving him pure and incorrupt, where there was such danger of infection by reason of these sonnes of Belial with whom he was to live.

Vers. 13. The Priests servant came, whilest the flesh was in seething, with a flesh-hook of three teeth in his hand, &c.] Concerning this flesh-hook see Exod. 27.3. The sinne of these sonnes of Eli here set forth was this, first, that not content with the breast and shoulder which onely were the Priests portion of the peace-offerings, Levit. 7.31, 32, 33, 34. they used to take out of that which was seething for the sa∣crifices, as their customarie fees, not having any Law of God for it, all that their flesh-hook could take out; and it is said that this they did not now and then, but al∣wayes, vers. 14. So they did in Shiloh, unto all the Israelites that came thither: Again, sometimes they would have this their overplus customarie portion before the flesh was seething, that they might rost it, yea before the fat was burnt, directly against that Law, Levit. 7.31. And the Priest shall burn the fat upon the altar, but the breast shall be Aarons and his sonnes; yea, and perhaps before the fat was taken off, which may be the reason why vers. 29. they are said to have made them∣selves fat with the chiefest of the offerings.

Vers. 18. But Samuel ministred before the Lord being a child girded with a linen Ephod.] See the note above, vers. 11.

Vers. 19. Moreover his mother made him a little coat, and brought it to him from yeare to yeare, &c.] During his childhood, when as yet he could do but little service in the Tabernacle, his mother thought it requisite to supplie him with clothes, the rather that she might yearly bring him some small pledge of a mothers love.

Vers. 21. And the Lord visited Hannah, so that she conceived and bare three sonnes and two daughters.] Thus for that one sonne which she had given to the Lord, the Lord gave her three sonnes and two daughters more, and that too im∣mediately upon Elies blessing them, to shew how powerfull the prayers are of such as Eli was, vers. 20. it is said Eli blessed Elkanah and his wife, and said, The Lord give thee seed of this woman for the loan which is lent to the Lord; and then imme∣diately after follows, And the Lord visited Hannah, so that she conceived, &c.]

Vers. 22. Now Eli was very old, and heard all that his sonnes did unto all Is∣rael, and how they lay with the women, &c.] That is, he heard both of the wrong they did unto all Israel, in the matter of their sacrifices, and likewise of that parti∣cular villanie of theirs, in lying with the women that assembled at the doore of the Tabernacle of the congregation: It is very hard to say what these women were, with whom the sonnes of Eli committed this lewdnesse; first, some hold that they were certain devout women that withdrawing themselves from all worldly employ∣ments and secular affairs, did give up themselves wholly to the service of God in the Tabernacle; there to spend their time in fasting and prayer, and other holy du∣ties both day and night; of which sort they say that prophetesse Anna was one, of whom it is said, Luke 2.37. She was a widow of about fourescore and foure years, which departed not from the Temple, but served God with fastings and prayers night and day: secondly, others hold that they were certain women that did as∣semble together in their turns, some in one course, and some in another, for some services in the Tabernacle that were proper for them to do, as washing and spinning; and so had their abode for that purpose in some places adjoyning to the Tabernacle; and did attend at the doore of the Tabernacle to receive directions from the Priests as there was occasion: thirdly, others say that they were the women that after child-bearing came to be purified according to the Law, who being accompanied, when they came with a great many of their neighbours and friends that went along with them, it is therefore said that they assembled by troops (as the word in the Original signifieth) at the doore of the Tabernacle of the congregation: and lastly, others think that it is meant generally of all those women, that in the forwardnesse of their zeal and devotion did flock together daily at the doore of the Tabernacle, to offer sacrifices, and to perform other duties of Gods worship and service; and indeed con∣sidering that the same phrase is used concerning those women that came flocking in to bring their looking-glasses for the service of the Tabernacle (at which time there could not be any such companies of women, that had either consecrated themselves to the perpetuall service of God in the Tabernacle, or that came up in their courses to be helpfull in their way to the ministers of the Tabernacle; and that because the Tabernacle was not then built) Exod. 38.8. And he made the lave••, of brasse, of the looking-glasses of the women assembling, which assembled at the doore of the

Tabernacle of the congregation, I do the rather think it is meant of all such women generally, as came in freely and frequently to serve God in the Tabernacle, and that many of these were seduced by these varlets, as they got opportunity of any privacy with them, and drawn to lie with them, and that in Gods house; a wickednesse the more abominable too, because they had wives of their own, chap. 4.19. As for the mention that is here made of Elies age, Now Eli was very old, and heard all that his sonnes did, &c. I conceive there are two reasons why this is expressed; first, to in∣timate why he himself never took notice of these vilde pranks that his sonnes played; being very aged and so not being able, frequently to attend himself upon the service of the Tabernacle, he never knew of these things till others told him of it: and se∣condly, as an aggravation of his affliction in the wickednesse of his sonnes, that it fell upon him in his old age; to heare such tydings of his sonnes, would have been a burthen heavy enough to have been born when he was in his full strength, but in his old age, when the grassehopper is a burden, as Solomon saith, Eccles. 12.5. to have such milstones fall upon him, must needs crush him.

Vers. 23. And he said unto them, Why do you such things? &c.] Thus he re∣proveth his sonnes for their sinnes; but herein lay the sinne of Eli, that knowing them guilty of such horrid abominations he thought it enough to reprove them, and that so gently too, Nay my sonnes, for it is no good report that I heare, &c. For such villanies as these of his sonnes, that were now discovered to him, he could have done no lesse in justice then to have turned them out of the priesthood, yea to have cut them off from the people of God; and therefore instead of that just severity thus mildly to admonish them onely, was certainly a grievous sinne; and indeed it discovered plainly he had alwayes marred them with too much indul∣gence; so that it is no wonder though the Lord were highly offended with him.

Vers. 24. Ye make the Lords people to transgresse.] If we reade this clause as it is in the margin of our bibles, Ye make the Lords people to cry out, it is do••btlesse then meant of the complaints and outcries of the people against them for their abominable wayes; but if we reade the words as they are in our text, Ye make the Lords people to transgresse, the meaning is, that they did not onely sinne themselves, but also caused the people to transgresse, and so were guilty as much as in them lay of helping to destroy their souls also; to wit, partly in that they imitated their evil example; and partly, in that they forbore to bring their sacrifices to the Lord, being offended at their ill managing those sacred services, as is before noted, verse 17.

Vers. 25. If one man sinne against another, the Judge shall judge him; but if a man sinne against the Lord, who shall intreat for him?] That is, though all the friends he hath should joyn together and intreat, they shall not be able to make his peace. This speech of Eli to his sonnes, is somewhat difficult, and is diversly expounded; some understand it thus, that whereas when one man wrongs ano∣ther, the Judge or umpire chosen between, may compose the difference and reconcile them together, it is otherwise when a man wittingly, maliciously, and presumptuously sinnes against God; for there all hope of pardon is denied, there remains no more sacrifice for sinne, that is, for such a mans sinne,

Heb. 10.26. neither should such an one be prayed for: 1. John 5.16. If any man see his brother sinne a sinne, which is not unto death, he shall ask, and he shall give him life for them that sinne not unto death. There is a sinne unto death: I do not say, he shall pray for it. But this Exposition agreeth not with Eli his aim, which was doubtlesse to winne his sonnes to true repentance; and besides, why should sinning against the Lord, be here restrained to sinning against him malici∣ciously, and with a high hand? I rather therefore think, that the drift of these words is onely to shew them what a grievous and dangerous thing sinne is, especially such sinnes whereby God is immediately wronged and provoked, that so he might scarre them from their evil courses; to wit, either because if God by his Judges punish offences against man, he must needs be more severe when men rise against him; or else because no mediation nor satisfaction by man can here take up the quarrell; as may be done when the difference is between one man and another: If one man (saith he) sinne against another, the Judge shall judge him; that is, an Umpire may come and take up the controversie; the partie may be adjudged to make satisfaction, and there will be an end of the quarrell; but if a man sinne against the Lord, who shall intreat for him? that is, no mediation nor satisfaction of man can here make a mans peace; no reconciliation can be here hoped for, un∣lesse the sinner repenting of his sinnes, do by faith in Christ turn to God. So that herein also is implied the desperate danger of their condition, who by kicking against the sacrifices, did in a manner despise this onely means of their reconciliation with God.

Notwithstanding they hearkened not unto the voice of their father, because the Lord would slay them.] That is, because the Lord had determined to destroy them; and so consequently not to give them grace to repent, but to leave them to the stubbornesse of their own wicked hearts; for though it be true, that God wills not the death of a sinner, (Ezek. 33.11. As I live saith the Lord God, I have no pleasure in the death of the wicked, but that the wicked turn from his way, and live; that is, he desires not that sinners should perish, but would rather that they should repent, &c.) yet it doth not hence follow, but that God may determine in a way of justice, not to give any effectuall grace to such and such men, as have grievously provoked him by their sinnes, but rather to deliver them up to hard∣nesse of heart, and so it was here; for their sinnes God determined to destroy them, and consequently to leave them to themselves; and therefore it was no wonder though they minded not the reproofs and counsell of their father.

Vers. 26. And the child Samuel grew on, and was in favour both with the Lord, and also with men.] This is here inserted, first, for the greater praise of Samuel, who grew in grace even in these declining times: and secondly, especially to shew how God remembred mercie in the midst of judgement, by raising up such a glorious instrument to be a stay to his poore people, in those dismall times that were now co∣ming upon them.

Vers. 27. Did I plainly appear unto the house of thy father, when they were in E∣gypt in Pharaohs house?] to wit, by choosing Aaron of whom Eli was descended, to joyn himself with Moses, for the deliverance of the Israelites when they were in bondage to Pharaoh in Egypt.

Vers. 29. Wherefore kick ye at my sacrifice, and at mine offering, which I have commanded in my habitation, and honourest thy sonnes above me? &c.] In this clause, first, Eli and his sonnes are reproved for kicking against Gods sacrifices and offerings; and they are said to kick at his sacrifices, &c. 1. because they seemed not pleased that God had so much, and they so little of the sacrifices and offerings; and therefore in a proud and scornfull manner, took from the sacrifices for their own use what they pleased themselves; and 2. because by their doing what they listed about Gods sacrifices, and by carrying themselves as if they thought any thing that they were pleased to leave, after they had served themselves, good enough for Gods altar; and generally by their profane and carelesse carriage of them∣selves in the sacred service, whereto they could not have addressed themselves with too much reverence and fear; they discovered what a sleight and base esteem they had of Gods sacrifices, which was all one in effect, as if they had tram∣pled them under their feet; and 3. because by their insolent and wilfull disobey∣ing the law of the sacrifices which God had given them in charge; they did as it were kick and spurn against God in his Ordinances: And though Eli did not this but his sonnes onely, yet because he did not restrain them from these evil pra∣ctises, and punish them for their wickednesse herein; it is charged upon him as well as upon them: Wherefore kick ye at my sacrifice? &c. and secondly, Eli is reproved for honouring his sonnes above God; and that because he was more care∣full to please his children, then to please God; to keep them in their places, then to vindicate Gods sacrifices from being polluted.

Vers. 30. I said indeed, that thy house, and the house of thy father should walk be∣fore me for ever, &c.] Because the taking away the high Priests place from Eli and his familie, is not the onely punishment here threatned, though the chief; (for the cutting off many of his posteritie from the inferiour priesthood, is also included in the evil denounced against him in this place, vers. 31. Behold, the dayes come that I will cut off thine arm, and the arm of thy fathers house, that there shall not be an old man in thine house:) therefore this which is here said of a conditionall pro∣mise formerly made, which should now be reversed, because the condition was not performed, cannot be referred to any particular promise made to Eli, or any decree of Gods concerning Eli, that the high Priesthood should be continued in his line; but to that promise made to Aaron and his seed in generall, Exod. 29.9. Thou shalt qird them with girdles (Aaron and his sonnes) and put the bonnets on them: and the Priests office shall be theirs for a perpetuall statute: which is now reversed as concerning Eli his familie, whom the Lord threatens to cut off in a great part from the priesthood▪ given at first to Aaron and his seed.

Vers. 31. Behold, the dayes come that I will cut off thine arm, &c.] That is, I will make both thee and thy familie weak and ignoble: (for the cutting off the arm, signifieth the taking away from them the strength and dignitie of their fa∣milie, Zech. 11.17. Wo to the idol-shepherd that leaveth the flock, the sword shall be upon his arm, and upon his right eye: his arm shall be clean dried up, and his right eye shall be utterly darkned: and this was done, first, by cutting off him and his two sonnes, chap. 4. secondly, by cutting off his posteritie in the flower of their age, which was no doubt partly accomplished by that bloudie

execution that was done upon Abimelech and eightie five of the Priests of his fa∣milie, chap. 22.16.—18, 19. And the King said, Thou shalt surely die, Ahime∣lech, thou and all thy fathers house. — And the King said to Doeg, Turn thou and fall upon the Priests. And Doeg the Edomite turned, and he fell upon the Priests, and slew on that day fourescore and five persons that did wear a li∣nen Ephod. And Nob the citie of the Priests smote he with the edge of the sword, both men, and women, children and sucklings, &c. and thirdly, by removing the dignitie of the high Priesthood from Elies familie, which was descended from Ithamar unto Zadok, the faithfull Priest spoken of vers. 35. of the stock of Eleazar, which was done at least eightie years after this in the dayes of Solomon: 1. Kings, 2.27. So Solomon thrust out Abiathar from being Priest unto the Lord: that he might fulfill the word of the Lord, which he spake concerning the house of Eli in Shiloh.

Vers. 32. And thou shalt see an enemie in my habitation, in all the wealth which God shall give Israel.] This may be meant of Eli his seeing the time when the Philistines should enter the land of Israel, the place which God had chosen to dwell in amongst his people, and spoil them of their wealth; and take away the Ark of God, &c. especially if we reade this clause as it is in the margin; And thou shalt see the affliction of the Tabernacle, for all the wealth which God would have given Israel. But rather I conceive that the meaning is, that Eli should see these things, to wit, in his posteritie (for it is usuall in the Scripture to speak that of the father, which shall be accomplished in his posteritie long after: as Gen. 27.29. Let people serve thee; and nations bow down to thee: be Lord over thy brethren, and let thy mothers sonnes bow down to thee; cursed be eve∣ry one that curseth thee, and blessed be he that blesseth thee. 2. Sam. 7.16. And thine house, and thy Kingdome shall be established for ever before thee; thy throne shall be established for ever.) Thou shalt see saith the Lord, an enemie, to wit, Zadok and his posteritie (whom Elies children should envie and maligne as an enemie, because the high priesthood was taken from their familie, and confer∣red upon them) in my habitation; that is, in the temple executing the high Priests place, and that in all the wealth which God shall give Israel; that is, in those dayes when Israel shall flourish most in wealth and glorie; and when consequently the high priesthood shall be most desirable, to wit, in the dayes of Solomon; for this last clause is added to implie the time when this should come to passe which is here threatned.

Vers. 33. And the man of thine whom I shall not cut off from mine altar, shall be to consume thine eyes, and to grieve thine heart.] That is, those of thy posteritie that shall not be cut off, shall live miserably, pining away with grief and vexation of heart, because they shall see the adversarie familie enjoy their honour: for still that which is said of Elies eyes and heart, is meant of the eyes and heart of his posteritie.

Vers. 34. And this shall be a signe unto thee, that shall come upon thy two sonnes, &c.] That is, though many of these things which I have threatned against thy familie, shall not come to passe in thy time; yet by this signe which I now fore∣tell thee, to wit, the slaying of thy two sonnes, Hophni and Phinehas on one

day thou mayest be assured concerning those things; and that because as truly as thou shalt see this accomplished, so truly shall all the rest come to passe too in their severall seasons.

Vers. 35. And I will raise me up a faithfull Priest, that shall do according to that which is in mine heart, &c.] To wit, Zadok of the familie of Eleazar, who did faithfully cleave to Solomon, whom the Lord had appointed to succeed David in the throne, when Abiathar who was of the posteritie of Eli, conspired with Adonijah against David, and against Solomon, 1. Kings 1.7, 8. whereupon it was, that he was afterwards deposed by Solomon from being high Priest, and Zadok, was made high Priest in his stead, 1. Kings 2.27. Now concerning this Zadok there is a promise here made, I will build him a sure house, and he shall walk be∣fore mine anointed for ever: Where first, by building him a sure house, is meant the multiplying of his familie, together with the prosperitie they should enjoy in every respect; and more particularly the establishing of his offspring in the priest∣hood, and settling of the high Priests place upon them: for thus we find this phrase of building men a house used elsewhere, as Deut. 25.9. So shall it be done unto that man that will not build up his brothers house: and Exod. 1.21. And it came to passe, because the midwives feared God, that he made them houses: and 2. Sam. 7. where that which the Lord said to David concerning Solomon, vers. 13. I will establish the throne of his kingdome for ever, is thus afterwards repeated by David, vers. 27. For thou, O Lord of hosts, God of Israel, hast revealed to thy servant, saying, I will build thee an house. And indeed we find accordingly, that the high priesthood was continued in the line and posteritie of Zadok, unto the time of the Babylonian captivitie; Ezek. 44.15. But the Priests, the Levites, the sonnes of Zadok, that kept the charge of my Sanctuary, when the children of Israel went astray from me, they shall come near to me to minister unto me, &c. and so Zadok being of the posteritie of Phinehas the sonne of Eleazar, that promise was made good which the Lord made to Phinehas, Num. 25.13. He shall have it, and his seed after him, even the covenant of an everlasting priesthood: and se∣condly, by his walking before the Lords anointed for ever, is meant that Zadok and his posteritie should perform such services as belonged to the high Priest, for So∣lomon and his successours, by enquiring of the Lord for them, by offering sacrifices for them; yea and by giving them counsel and advice upon every occasion, &c. yet some conceive too, that this last clause must also be referred to Christ the Lords anointed, of whom both Solomon and his successours were types; and who was at his coming to abolish the Leviticall priesthood.

Vers. 36. Every one that is left in thy house, shall come and crouch to him for a piece of silver, &c.] That is, those of thy posteritie that shall not be cut off, shall come and bow and crouch before the posteritie of Zadok to beg some relief, and to sue that they may be employed, though it were but in some of the meanest services of the Temple; onely that they may have bread wherewith to sustain themselves and indeed if we yield what is most probable, to wit, that the Priests were many times degraded for their evil deeds, and turned out of their office; it needs not seem strange, that many of Elies posteritie should fall into such extreme povertie and miserie. Some conceive that we have some footsteps of this curse in that which

is said of the Priests that were not of Zadoks posteritie, Ezek. 44.13, 14. And they shall not come near unto me to do the office of a Priest unto me, nor to come near to any of my holy things, in the most holy place: but they shall bear their shame and their abominations which they have committed: But I will make them keepers of the charge of the house, for all the service thereof, and for all that shall be done therein.

CHAP. III.

Vers. 1. ANd the child Samuel ministred unto the Lord before Eli:] See the note, chap. 2.11.

Vers. 3. And the word of the Lord was precious in those dayes, &c.] That is, rare; for so this word is used elsewhere, Esa. 13.12. I will make a man more pre∣cious then fine gold: and so it is explained here in the following clause, The word of the Lord was precious in those dayes, there was no open vision: That is, there was not a known Prophet in those dayes, there was not a man openly known, to whom the Lord appeared in visions, as afterwards he did to his Prophets, or whom the Lord did send forth among the people with a word of prophecie in his mouth. Now this is thus expressed, partly to shew how the Lord hereby punished the pro∣fanenesse of these times: many of the Priests were grown in these dayes desperately wicked, and by their means the worship of God grew into contempt; (for men abhorred the offerings of the Lord, chap. 2.17.) and so by degrees, idolatrie and all other sinnes grew rife amongst them; as is evident by the reformation following immediately after this, when Samuel came to be their Judge, chap. 7.3, 4. Now hereupon, as these words implie, the Lord hid himself in a great measure from his people, and did not reveal his will by his Prophets to them as at other times, ac∣cording to that which is threatned, Amos 8.11. I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: and that complaint of the Church, Psal. 74.9. We see not our signes, there is no more any Prophet, &c. and then again it is expressed partly for the honour of Sa∣muel, by and in whom the Lord was pleased to reestablish in his Church this pro∣pheticall office; whence it is, that often in the Scripture Samuel is mentioned as the first of the Prophets, as 2. Chron. 35.18. And there was no Passeover like to that, kept in Israel from the dayes of Samuel the Prophet: and Acts 3.24. Yea and all the Prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these dayes; and so also Heb. 11.32.

Vers. 2. And it came to passe at that time when Eli was laid down in his place, &c.] Here the time is set down when the Lord appeared first to Samuel: first, more generally, that it was in those dayes when the word of the Lord was so pre∣cious, so rare; for to this in the words immediately foregoing, I conceive this clause may best be referred, And it came to passe at that time; though indeed others re∣ferre it to that which is related in the foregoing chapter, vers. 27. concerning a message that was brought unto Eli by a man of God that was sent unto him, to wit, that at that time, when the aforesaid Prophet had spoke unto Eli, then also the Lord appeared to Samuel, and told him of the judgements that should fall upon Eli and his house: and then, secondly, more particularly; as first, that it was in the night, when Eli was laid down in his place, that is, when he was gone to bed,

and laid down to his rest, to wit, in some lodging of the house, wherein the Taber∣nacle was kept; of which see the note before, chap. 19. and secondly, that it was towards morning, vers. 3. ere the lamp of God went out in the temple of the Lord, where the Ark of God was; that is, before the lamps that were in the golden can∣dlestick in the Tabernacle were gone out, the oyl being wasted: (for in the evening the lamps were lighted, and so burnt all night till they went out in the morning: concerning which see the note Exod. 30.7. whence it is said, 2. Chron. 13.11. that the lamps of the golden candlestick were to burn every evening) as for that clause vers. 2. concerning the dimnesse of Elies eyes, when Eli was laid down in his place, and his eyes began to wax dim that he could not see; that is inserted ei∣ther to implie also the time when the Lord appeared to Samuel; namely, that it was when Eli was now grown very old, insomuch that he began to be blind with age; or else rather to implie beforehand the reason why Samuel, supposing that Eli had called him, when the Lord spake to him, was so ready even in the night time to run to him; namely, because Eli could not see, and therefore often wanted help, in re∣gard whereof Samuel, who now in his young years attended upon Eli, was wont to rise and go to him if he heard him call, though it were at midnight.

Vers. 7. Now Samuel did not yet know the Lord, &c.] That is, he was not yet acquainted with Gods manner of revealing himself to his Prophets by visions.

Vers. 8. And Eli perceived that the Lord had called the child.] By this we may perceive the reason why the Lord suffered Samuel so often to mistake the voice that he heard, and run to Eli, to wit, that Eli might certainly be assured when he heard Gods message from him, that indeed the Lord had appeared to him.

Vers. 10. And the Lord came, and stood, and called, &c.] This proves not that God appeared in a visible shape; rather it is a speech of God after the manner of men, yet happely withall to implie, either that whereas before the voice he heard was as of one afarre off, now it was as of one that stood near by him; or else that whereas before the Lord onely called him, now he did not onely call him, but also proceeded to make known what he had to say to him.

Vers. 11. Behold, I will do a thing in Israel, at which both the eares of every one that heareth it shall tingle.] That is, at the hearing whereof they shall be stricken with horrour and astonishment. The same expression is used 2. Kings 21.12. in threatning the evil that was to come upon Jerusalem and Judah, because of the sinnes of Manasseh; and it is a figurative expression taken from the singing and dizzinesse which some sudden terrible noise, as a clap of thunder, or the roring of a cannon, will make in the head of a man that is near to it. How this was accom∣plished in Eli, and the wife of Phinehas, we may reade in the following chapter, vers. 18, 19, &c. where we shall find, that upon the report of the judgement now threatned, Eli fell down and brake his neck, and his daughter in law the wife of Phinehas fell presenty into the pains of travell and died.

Vers. 12. When I begin I will also make an end.] That is, as sure as I begin, so sure will I make an end; though it may be some time ere I begin, yet assuredly all shall come upon them which I have threatned.

Vers. 13. For I have told him, that I will judge his house for ever, for the ini∣quitie which he knoweth.] This is added by way of aggravating Elies sinne, that it

was not ignorantly done, but wittingly: he knew what his sonnes did, and that the Lord was displeased at it (for he had by his messenger, chap. 2.27. threatned him for it) and yet he would not restrain them.

Because his sonnes made themselves vile, and he restrained them not.] The word here translated vile, may be also rendered accursed, as it is in the margin of our bibles; and indeed let the word be taken either way, the sonnes of Eli had de∣served this censure; vile, they were in regard of their base sinnes, which made them even to stink, and to be abhorred amongst the people; every one loathed them for their abominable lives: and accursed they were in regard of the curse of God, that is in a speciall manner denounced against those, that presumptuously walk in such grosse and detestable sinnes; and it might well be said, that they made themselves vile, or accursed, because it was merely by their own wilfull choosing to walk in such lewd wayes, that they had brought such shame upon themselves, and exposed them∣selves to the curse of God according to that of the Prophet, O Israel, thou hast de∣stroyed thy self, Hos. 13.9.

Vers. 14. I have sworn unto the house of Eli▪ that the iniquitie of Elies house shall not be purged with sacrifice, nor offering for ever.] Two things are included in this decree of the Lord, concerning Elies house: first, concerning his wicked sonnes, that the Lord delivering them up to a reprobate sense, they should continue in their infidelity, impenitency, and hardnesse of heart, unto their dying day, and so then it was not their sacrifices and offerings that should do them any good: se∣condly, concerning their posterity, that the temporall punishment which God had threatned to bring upon them, should not by any means be kept off, to wit, that the dignity of the high priests office, should be taken from them, &c.

Vers. 15. And Samuel lay untill the morning, and opened the doores of the house of the Lord.] By this and some other places it seems probable, that though the Ta∣bernacle whilst it was in the desert, for the better transporting and carrying it from place to place, had no other covering nor fence, then the curtains and hangings ap∣pointed by Moses, yet afterwards it was some other way shut in; yea as it is most probable housed; whence there is mention here of the doores of the house of the Lord, see the notes chap. 1.9. The office of opening the doores belonged to the Levites, as afterward in the Temple, 1. Chron. 23.5. and so Samuel now did it. And observable indeed it is, that Samuel was not puffed up so by the Lords appearing to him, as to despise that which might seem for a Prophet a mean im∣ployment.

And Samuel feared to shew Eli the vision.] Though the Lord had not comman∣ded Samuel to acquaint Eli with that he had revealed to him, concerning the heavy judgement that should befall his house, yet his own reason suggested, that it was not fit that a secret that so nearly concerned him, should be kept from him; onely saith the text, Samuel feared to shew Eli the vision, to wit, either because, first, such sad tydings he knew would wound his heart, and therefore being loth to grieve him, he was afraid to let him know it; or secondly, because he doubted it might seem arrogancy in him, as a messenger sent from God, to denounce such terrible things against his aged Tutour and governour; or thirdly, because he feared Elies displeasure, as knowing well that ancient men, and men in authority, cannot easily

brook, to have the judgement of God denounced against them, especially by those that are for years, or otherwise, inferiour to them.

Vers. 17. God do so to thee and more also, if thou hide any thing from me, &c.] By this importunity of Eli in conjuring Samuel so earnestly to tell him all that God had said unto him, it is evident that so soon as Eli conceived that the Lord had ap∣peared to Samuel, he presently feared that something was revealed to him concern∣ing him and his sonnes. Guilty consciences will still be suggesting terrours and fears upon every occasion; and so it was here with Eli; being conscious to himself of his sonnes lewdnesse, and his own indulgence towards them, no sooner was he perswaded in his mind, that the Lord had appeared in a vision to Samuel, but pre∣sently he apprehended some heavy sentence pronounced against him; and this made him now so eager to know what it was; as for this manner of adjuration, God do so to thee and more also, see the note, Ruth. 1.17.

Vers. 18: And he said, It is the Lord: let him do what seemeth him good.] God hath absolute power over all his creatures, to do with them what seemeth good in his own eyes, neither is he to render an account of his actions: and besides, he is most wise, and faithfull, and just, so that though men cannot comprehend the reason of his judgements, yet they may be sure there can be nothing faulty in them: and to his children withall his goodnesse and love is so great, that unlesse it were needfull he would not, and beyond what is needfull he will not afflict them. In all which regards it might well be, that Eli alledged this as a reason why he could not but submit to what was threatned; namely, because it was the Lord that had said it. It is the Lord: let him do what seemeth him good.

Vers. 20. And all Israel, even from Dan to Beersheba, knew that Samuel was established to be a Prophet of the Lord.] To wit, by the accomplishment, not onely of that which he had now said unto Eli, but also of other things revealed to him by the Lord at other times; in regard whereof that is added which follows in the next verse, the Lord appeared again in Shiloh,, to wit, to Samuel.

Vers. 21. For the Lord revealed himself to Samuel in Shiloh, by the word of the Lord.] That is, by Christ, the word of his Father, or by revealing his will and word unto him, which afterwards was to be delivered by him to others, to wit, by propheticall revelation, and not by any corporall or visible apparition.

CHAP. IV.

Vers. 1. ANd the word of Samuel came to all Israel.] Or, came to passe; the meaning is, that Samuel as a Prophet made known the word of the Lord, as to Eli before, so afterwards to all Israel, reproving them for their sinnes, and telling them beforehand the judgements that would fall upon them, if they did not repent. All which did accordingly come upon them.

Now Israel went against the Philistines to battel, &c.] Who began now again to invade the land of Israel. It may seem that all the fourtie years of Elies judging Israel they had been quiet; happely because they had been so exceedingly weakned by the slaughter which Samson made so often among them, especially at his death; where no doubt most of their princes and lords were slain, Judg. 16.30. And Sam∣son said, Let me die with the Philistines; and he bowed himself with all his might:

and the house fell upon the lords, and upon all the people that were therein: so the dead which he slew at his death, were mo then they which he slew in his life. But now they began again to quarrell with the Israelites, and that no doubt not with∣out the secret counsell of God, who intended to punish hereby both the Priests and people of Israel; and hereupon it was, that the Philistines being entred upon the land of Israel, the Israelites were gathered together to fight with them; now the camp of the Israelites was besides Eben-ezer, that is, a place where afterward a stone was erected that was called Eben-ezer, the occasion whereof we may see chap. 7.11, 12. and the camp of the Philistines was in Aphek, a citie in the tribe of Judah, which bordered upon the land of the Philistines: see Josh. 15.53.

Vers. 3. Wherefore hath the Lord smitten us to day before the Philistines? Let us fetch the Ark, &c.] Though idolatrie and many other grosse sinnes were at this time rife amongst the Israelites; They provoked him to anger with their high places, and moved him to jealousie with their graven images, saith the Psalmist concerning these very times, Psal. 78.58. yet so blind and stupid they were, that because they were the seed of Abraham, and the people of God, they wondered why God should take the uncircumcised Philistines part against them, never minding or mentioning their own wickednesse, which had provoked the Lord to bring these miseries upon them; Wherefore, say they, hath the Lord smitten us to day before the Philistines? and vainly they thought to mend all for the future, by fetching the Ark of God to be amongst them: Let us, say they, fetch the Ark of the covenant of the Lord out of Shiloh unto us, that when it cometh among us, it may save us out of the hand of our enemies. Now however they were moved no doubt to take this course: first, be∣cause the Ark was the signe of Gods presence amongst them; whence it is said vers. 4. that the people sent to Shiloh, that they might bring from thence the Ark of the covenant of the Lord of hosts, which dwelleth between the Cherubims: and secondly, because the Israelites in former times had prevailed mightily against their enemies, when the Ark was amongst them, as when they vanquished the Midianites, Num. 31.6. and at the sacking of Jericho, when the walls of the citie fell down before them, Josh. 6.4, 5. and on the other side, when the Ark was not with them, they had gone by the worst, as when they went out to fight against the Canaanites, Num. 14.44, 45. They presumed to go up unto the hill top: nevertheles the Ark of the covenant of the Lord and Moses departed not out of the camp. Then the Amalekites came down and the Canaanites which dwelt in that hill, and smote them, and discomfited them even to Hormah: and therefore it seems afterwards to have been an usuall custome to carrie forth the Ark into the field with them; for Saul had it with him when he was in arms against the Philistines, chap. 14.18. Saul said unto Ahiah, Bring hither the Ark of God (for the Ark of God was at that time with the chil∣dren of Israel): and Joab (as some think) had it with him when he went out against the Ammonites, the Ark, and Israel, and Judah abide in tents, said Uriab, 2. Sam. 11.11. yet because at present they did merely rest upon the outward signe, and did not repent them of their sinnes, whereby they had forfeited their interest in God, nor seek to make their peace with God, as they ought to have done; therefore their confidence in the Ark was groundlesse and vain, and the signe of Gods presence be∣came ineffectuall amongst them. And doubtlesse there was a secret overruling hand

of God in this their sudden resolution to fetch the Ark into the camp, whereby he made way to the delivering up the Ark into the power of the enemie, and to the death of the two sonnes of Eli, who coming along with the Ark, were slain by the Philistines.

Vers. 4. And the two sonnes of Eli Hophni and Phinehas were there with the Ark of the covenant of God.] To wit, either to carrie it, as Num. 4.15. or at least to attend it.

Vers. 7. And the Philistines were afraid; for they said, God is come into the camp.] This happely the Philistines spake, as thinking the Ark to be some repre∣sentation of the God of the Israelites▪ and having the same opinion of it as they had of their own idols; at least they conceived that there was some divine power that went along with the Ark where it went, which was the reason why they were stricken with such astonishment and fear.

And they said, Wo unto us; for there hath not been such a thing heretofore.] That is, in former conflicts we have had with them, they used not to bring their Ark into the camp; even by this unwonted shout of the Israelites we may see how much greater their hope and confidence is now, then it hath been formerly.

Vers. 8. These are the Gods that smote the Egyptians with all the plagues in the wildernesse.] In the former part of this clause it is manifest, that the Philistines speak of those divers great plagues wherewith the Lord smote both Pharaoh and his peo∣ple in Egypt, thereby forcing them to let his people go; but these words (in the wil∣dernesse) are added in the close, because in the overthrow of the Egyptians in the red sea (which joyned to the desert of Etham, Exod. 13.20.) there was a consum∣mation of all the former plagues.

Vers. 13. For his heart trembled for the Ark of God.] Which proceeded partly from the guiltinesse of his conscience, and the remembrance of those heavie things which had been spoken to him; first by the man of God, chap. 2.27. and then by Samuel, chap. 3.18. and partly from the great care be took above all for the Ark, lest that should fall into the hands of the uncircumcised Philistines.

Vers. 15. Now Eli was ninetie and eight years old, and his eyes were dim that he could not see.] His age is mentioned as the cause of his blindnesse; his blindnesse as the cause why he took no notice of this dolefull messenger till he perceived some∣what was amisse by the crie of the people.

Vers. 18. And it came to passe when he made mention of the Ark of God, that he fell from off the seat.] This implies, first, the suddennesse of his death; no sooner did the messenger make mention of the Ark, but presently his heart died within him, and so falling down backward he brake his neck: and secondly, how grievous it was to him to heare the Ark was taken; though he was able to endure the relation of the flight and slaughter of the people, yea, of the death of his two sonnes, yet as soon as he began the relation of the arks being taken, that presently struck him into a deadly swo••n. As for the gate from the seat whereof he fell, either it was the gate of the city, or of the Tabernacle; and if the last be meant, very observable it is, that in the place where his sonnes had so grievously sinned, chap. 2.22. this heavy hand of God should fall upon him.

For he was an old man, and heavy.] Both his weaknesse through age, and the

corpulency and unwieldnesse of his body were the cause, that falling he brake his neck; and therefore are they here expressed.

Vers. 19. When she heard the tydings that the ark of God was taken, and that her father in law and her husband were dead, she bowed her self, &c.] As women are wont to do when the pains of travell come upon them.

Vers. 20. But she answered not, neither did she regard it.] That is, she made no answer to that wherewith they sought to comfort her, as indeed not regarding it, but rather proceeded on in expressing her sorrow by giving that name Ichabod, that is, Where is the glorie, or there is no glorie, to her sonne that was born.

Vers. 21. The glorie is departed from Israel, &c,] God was the glorie of his people because rejecting other nations, he had chosen them to be his peculiar trea∣sure▪ Psal. 106.20. Thus they changed their glorie into the similitude of an oxe that eateth grasse: Jer. 2.11. Hath a nation changed their gods, which are yet no gods? but my people have changed their glory, for that which doth not profit: and therefore she saith, that the glorie was departed from Israel, because they had lost the ark which was the signe of Gods presence amongst them, and consequently their glorie; Psal. 26.8. Lord, I have loved the habitation of thy house, and the place where thine honour dwelleth: and Psal. 78.60, 61. So that he forsook the Tabernacle of Shiloh: the tent which he placed among men, and delivered his strength into captivitie: and his glorie into the enemies hands.

CHAP. V.

Vers. 2. WHen the Philistines took the ark of God, they brought it into the house of Dagon, and set it by Dagon.] This they did either in contempt of the ark, presenting it as a captive before their Dagon, by whose help they perswaded themselves it was, that they had overcome both the Hebrews and their God; or else out of a kind of reverence they bare to this God of the Hebrews, whom therefore they thought good to place with Dagon in his Temple. Whence also perhaps it was, that they feared to offer any violence to it, by opening it and taking forth those holy things that were in it.

Vers. 3. Behold, Dagon was fallen upon his face to the earth before the ark of the Lord.] And hereby did the Lord discover to the Philistines what a vain idol their Dagon was, and that the God of Israel was the onely true almightie God; yea the more the Lord was magnified herein, because he cast down this idol-god in his own temple, enemies being never foyled with more glorie to the conquerour then when they are overcome in their own dominions. Besides, the ark being a type of Christ, by whom God reveales his will unto men in the ministerie of the Gospel, the fall of Dagon before the ark, did notably shadow forth the ruine of idolatrie, by the preaching of the Gospel; God will not suffer any rivall-gods to stand cheek by jowl with him, but when the Gospel comes in, idolatrie shall down.

And they took Dagon and set him in his place again.] Had Dagon fallen but once, being at first dashed in pieces, they might have pretended that it came by some casualtie; but now when upon the first fall they set it up again, and no doubt used all the skill they could to fasten it; this made it beyond all excuse manifest, that by the mightie power of God onely it was beaten down.

Vers. 4. And the head of Dagon, and both the palms of his hands were cut off upon the threshold, &c.] The head, the seat of wisedome, and the hands, where∣with the strength of man is put forth were cut off, to shew that there was neither knowledge nor power in this their idol-god. Besides, now the priests could not set up their idol again, and conceal his overthrow from the people, as before perhaps they did. By casting the head and hands upon the threshold, that those that entred might presently trample upon them, the Lord shewed the basenesse of this their idol-god; or that he would have this spectacle scarre them from coming any more into that Temple for that grosse idolatry, whereto they had formerly given themselves. As for that last clause, onely the stump of Dagon was left to him, in the Originall it is onely Dagon remained, the ground whereof may be, because the most of the idol that remained, was the fishie part. For Dag signifieth a fish; now because this idol was so called, in regard that in the nether parts it resembled a fish, the hands and head being cut off, it is said that onely Dagon remained: see the note. Judges 16.23.

Vers. 5. Therefore neither the priests of Dagon, nor any that come into Dagons house, tread on the threshold, &c.] This they did either by way of veneration, as accounting the threshold sanctified by the touch of the head and hands of their idol; or rather by way of detestation, as thinking that it was the falling of their idol up∣on the threshold, that had dashed it in pieces (for why else should they not as well have forborn to tread upon the pavement, where the body of their idol lay?) how∣ever thus by the alruling Providence of God, even their superstition, became a means to perpetuate the memorie of this wonderfull work of God in the confusion of their idol, which otherwise within some short time, might have been forgotten.

Vers. 6. But the hand of the Lord was heavy upon them of Ashdod, and he de∣stroyed them, and smote them with emerods.] Because that the Lord had so clearly discovered to the men of Ashdod, that their Dagon was a vain idol, and that the God of Israel, whose ark they had boldly surprized, was the onely true almighty God, to wit, by casting down their idol before the Ark, and at last breaking it in pieces; and yet notwithstanding they continued still as superstitiously devoted to their idol, as they were before, and were not afraid still to detain the ark of God in captivity, as at the first: therefore now the Lord began to take vengeance on the men of Ashdod, the hand of the Lord was heavy upon the men of Ashdod. &c. Ma∣ny Expositours understand the next words, and he destroyed them, of the plague of mice, wherewith also that this time he destroyed and wasted their land, chap. 6.5. and others of some other mortall disease, which God sent amongst them, besides the emerods: but I rather conceive, that all the following words are meant of the plague of the emerods, wherewith God smote them, and he destroyed them, and smote them with emerods; onely these words, and he destroyed them, are prefixed to make known, that this disease of the emerods was amongst them not onely painfull and dis∣gracefull, Psal. 78.66. And he smote his enemies in the hinder parts: he put them to a perpetuall shame; but mortall also, so that many died of them, and therefore the Ekronites cried out, vers. 10. They have brought about the Ark of the God of Is∣rael to us, to slay us and our people.

Vers. 8. And they answered, Let the Ark of the God of Israel, be carried about unto Gath.] This the Lords of the Philistines resolved upon, to try hereby whether

it were the presence of the ark that had caused those plagues; or whether they came by chance; with which conceit as yet they chuckered themselves; else the Princes of Gath, who were in this counsell amongst the other Lords of the Philistines, would never have consented to the removing of the Ark to their city.

Vers. 11. Send away the Ark of the God of Israel, &c.] The men of Ekron being fully now convinced, that it was because of the Ark, that so much misery was fallen on them; desire plainly, that it might be sent back to the land of Israel: but it seems their Princes, loth yet to part with such a glorious trophee of their victory; desired to try yet a little further; for that after this it was sent both to Gaza and Ashkelon, is evident: chap. 6. vers. 4. Then said they, What shall be the trespasse-offering which we shall return to him? They answered, Five golden emerods, and five golden mice, according to the number of the lords of the Philistines: for one plague was on you all, and on your Lords: and again vers. 17. And these are the golden emerods which the Philistines returned for a trespasse-offering unto the Lord; for Ashdod one, for Gaza one, for Ashkelon one, &c.

Vers. 12. And the men that died not, were smitten with the emerods.] The mean∣ing of this may be, that there were many smitten with the emerods, besides those that died of them; or else we must hold that there was some other deadly dis∣ease which God sent amongst them besides the emerods, which is called in the fore∣going verse, a deadly destruction.

CHAP. VI.

Vers. 2. ANd the Philistines called for the priests and the diviners, saying, What shall we do to the Ark of the Lord, &c.] Thus was God the more glorified, when their very priests, the most zealous maintainers of their idol-gods, were brought to give this following advice, which tended so much to the honour of the Lord, and the shame of their idols. The question they propounded to their priests was not, What shall we do with the Ark? but What shall we do to the Ark of the Lord? Tell us wherewith we shall send it to his place, that is, in what man∣ner, and with what gifts shall we send back the Ark? Being convinced by the heavy hand of God that lay upon them, that they had trespassed some way against the Ark; it seems their reason led them to think, that some satisfaction or other was to be made; and thereupon, being resolved to send it away, they consulted wherewith they should send back the Ark,

Vers. 3. Then ye shall be healed, and it shall be known to you, why his hand is not removed from you.] That is, if they were healed, as they confidently assured themselves it would prove, then hereby they should know why hetherto his hand had not been removed from them.

Vers. 4. They answered, Five golden emerods, and five golden mice, according to the number of the lords of the Philistines.] These were the trespasse-offerings which their priests and diviners advised them to send back with the Ark, to wit, as by way of acknowledgement, that the God of Israel had brought upon them those plagues of the emerods, and mice, for their holding of the Ark of God captive amongst them; and therefore the reason given in the following verse, why they would have these presents sent back with the Ark, is that they might hereby give glory to the God of

Israel, namely, by an acknowledgement and confession of their sinne, and the just hand of God that had been upon them for their sinne: vers. 5. Ye shall make images of your emerods, and images of your mice, that marre the land, and ye shall give glory unto the God of Israel; the very same expression which Joshua used when he advised Achan to confesse his fault, Josh. 7.19. My sonne, saith he, give, I pray thee, glory to the Lord God of Israel. It may well be indeed which some conceive, that the sending of such absurd and ridiculous gifts with the Ark, as emerods and mice, was suggested by Sathan to their diviners in contempt of God: but if it were so, whilst Sathan intended hereby to dishonour God, the Lord by his alruling pro∣vidence, intended hereby to cast the shame upon them, and to bring great glory to his own name; whilst the Philistines themselves, were made to send into the land of Israel such things, as might there remain perpetuall monuments and memorialls of those shamefull punishments, wherewith God had humbled them. It cannot well be conceived how they could make images of their emerods, without making images of their secret parts, where they were smitten with those ulcers, which we call piles or emerods. Now what a shame must it needs be to the Philistines to send to the Israelites the images of their secret parts, thus tortured with an ignominious disease? Doubtlesse they must needs judge it a great reproch to their nation; but when men are under the wrath of the Almighty, what will they not do to be rid of the judge∣ments that lie upon them.

Vers. 5. Peradventure he will lighten his hand from off you, and from off your gods.] From this passage some Expositours gather that not Dagon onely, but ma∣ny other of their idol-gods were thrown down and broken to pieces, by a secret hand of God, in all the cities whither the Ark was brought, as indeed it is probable the like was done in Egypt, when the Lord punished Pharaoh and his people because they would not let the Israelites go. Against all the gods of Egypt, I will execute judgement, saith the Lord, Exod. 12.12. and Num. 33.4. it is said, The Egyptians buried all their first-born—; upon their gods also the Lord executed judgements. But yet because this is not expressed in the story, others understand this which is said here, of the hand of the Lord which was upon their gods, onely of the reproch and dishonour, that was brought upon their idols, partly by the Lords casting down Dagon, and partly by the heavy judgements he had infflicted upon the people that served them; and that this hand of God it was, which the Philistine-priests hoped would be lightned from off their gods, if the Ark were sent back with those trespasse-offerings they had now prescribed.

Vers. 6. Wherefore then do ye harden your hearts, as the Egyptians and Pharaoh hardned their hearts, &c.] By this it may seem. that though the greatest number enclined to the sending of the Ark back, vers, 2. What shall we do, say they, to the Ark of the Lord, Tell us wherewith we shall send it to his place; yet some were of a contrary judgement, and opposed it, and therefore are here blamed for hardning their hearts against the means which God had used to convince them of their sinne.

Vers. 7. Now therefore make a new cart, and take two milch-kine, on which then hath come no yoke, &c.] It may well be, that these idolatrous priests and diviners of the Philistines, did not merely of their own invention prescribe this strange way of sending home the Ark, to make tryall whether the God of Israel, would by a su∣pernaturall

power, cause these milch-kine to go the right way with it; but were herein directed to do what they did by their practices of sorcerie and divination: but if it were so, even herein too there was an over-ruling hand of providence, that dis∣posed of all as might be most for Gods glorie. A new cart was doubtlesse appointed as a signe of their reverencing the Ark: their choosing young heifers that had never been employed in any profane service, might also be done for the same cause out of reverence to the Ark; but the main end was to make the hand of God the more ma∣nifest, if they should go along the right way to the land of Israel. Custome might make cattel used to the yoke to go on right forward, when they are once entred into a beaten way; but young things not used to the yoke, especially when their calves were shut up from them, were not like to do so; it was a wonder that they should endure the yoke at all.

Vers. 8. And put the jewels of gold which ye return him for a trespasse-offering in a coffer, &c.] These jewels of gold were the golden images of the emerods and mice; which they put in a coffer, as not daring to venture it seems, to put them into the Ark.

Vers. 9. And see, if it goeth up by the way of his own coast to Bethshemesh.] A citie of Judah, Josh. 15.10. close by the confines of Judea and Philistea, and in the way to Shiloh; and therefore propounded here by the Philistines Priests, as the citie whither the kine would go if Gods hand were in the businesse.

Vers. 12. And the kine took the straight way to the way of Bethshemesh, &c.] And thus did the Lord by his all-ruling power and providence, prosper the device which they had contrived to discover whether it was by him, and for their detaining the Ark, that they had been of late so severely punished, that he might confound them by their own inventions. Bethshemesh was one of the Priests cities, Josh. 21.16. so that the kines carrying the Ark thither, was as if they had intended to deli∣ver it up into their hands to whom the custodie of it did of right appertain.

And the lords of the Philistines went after them unto the border of Bethshe∣mesh.] Thus by the providence of God it was brought about, that they who ere-while as victours did carrie away the Ark as their captive, do now as servants and pages attend upon it, when it returned home into the land of Israel.

Vers. 13. And they of Bethshemesh were reaping their wheat-harvest.] Wheat-harvest in that countrey used to be in our May, at the feast of Pentecost, Lev. 23.16. Whence we may gather, that the Ark was taken about November, since it was vers. 1. seven moneths in the countrey of the Philistines.

Vers. 14. And they clave the wood of the cart, and offered the kine a burnt-offering unto the Lord.] That this is spoken of the men of Bethshemesh, and not as some would have it, of the Lords of the Philistines, that came after the Ark to see what would become of it, is evident by the very connexion of the words: In the foregoing verse it is said, that they of Bethshemesh were reaping, &c. and they lifted up their eyes, and saw the Ark, and rejoyced to see it; and in this verse now it follows; And they clave the wood of the cart, and offered the kine, a burnt-offering to the Lord. Besides, when the men of Bethshemesh came flocking about the Ark, and the Levites had taken down the Ark out of the cart, as it followeth in the next verse; is there any likelihood that they would suffer the uncircumcised Phi∣listines

to come amongst them to offer up a sacrifice to the God of Israel, they stand∣ing by, and as it were communicating with them in their sacrifice? Surely no; rather we may well think that the lords of the Philistines followed the Ark aloof off, onely desiring to see what would become of it, and came not near the Israelites; and there∣fore it is said vers. 16. that when the five lords of the Philistines had seen it; that is, when they had seen what was done, they returned to Ekron the same day. The greatest difficultie is concerning the offering up of kine, which we know was not according to Gods Law, and therefore liker to be the act of the Philistines, then of the Priests of Israel; for the Law did expressely command that none but males should be offered in burnt-offerings: Levit. 1.3. If his offering be a burnt sacri∣fice of the herd, let him offer a male without blemish. But to this it may be answer∣ed, that either the men of Bethshemesh did sinne herein, being transported by the excesse of their joy: and that this might be one thing wherewith they displeased God, and provoked him to bring the following judgement upon them: or rather that this was an extraordinary act of devotion whereto the Priests were led, by reasons grounded upon this strange and extraordinary work which God had wrought, and perhaps also by a speciall instinct of Gods Spirit; and is not therefore to be judged of according to the rules of other ordinary burnt offerings: They con∣sidered that these kine had been given up by the Philistines to the service of the Lord in bringing home the Ark; and that having been employed in so sacred of ser∣vice, it was not fit they should be imployed to any other use; or much lesse that they should be sent back to the Philistines again; and therefore they resolved by this way of an extraordinary burnt-offering to yield them up to the Lord, by whose all-ruling providence they were so miraculously swayed to bring back the Ark unto that place. And indeed had they sinned in offering these kine for a burnt-offering, why should not this be mentioned vers. 19. as the cause of Gods displeasure against them, as well as their looking into the Ark.

Vers. 15. And the Levites took down the Ark of the Lord, &c.] That is, the Priests who were of the tribe of Levi: for Bethshemesh as is before noted, was one of the Priests cities, Josh. 21.16. nor was it lawfull for the Levites to touch the Ark: Num. 4.15. And when Aaron and his sonnes have made an end of co∣vering the Sanctuarie, and all the vessels of the Sanctuarie, as the camp is to set forward; after that, the sonnes of Kohath shall come to bear it; but they shall not touch any holy thing lest they die.

Vers. 18. And the golden mice, according to the number of all the cities of the Philistines belonging to the five lords, both of fenced cities, and of countrey villa∣ges, &c.] That is, according as all the cities and villages of the Philistines were di∣vided into five parts, and were under the command of their five great lords, each of those cities before mentioned being the mother citie in each division; so accordingly there were five golden mice given (as was said before, vers. 4.) and that in the name (and happely at the charge) not of the mother-cities onely, but of all the severall circuits or provinces that belonged to them, because all had been punished with that plague of mice which were sent amongst them; even all the land of the Philistines unto the great stone of Abel; that is, mourning; so called doubtlesse, because of the peoples lamentation (vers. 19.) as upon a like occasion the floore of Atad where

the sonnes of Jacob with the Egyptians mourned for the death of Jacob, was called Abel-mizraim, Gen. 50.11. that is, the mourning of the Egyptians.

Vers. 19. And he smote the men of Bethshemesh, because they had looked into the Ark of the Lord.] It was not lawfull for any but the Priests, no not the Levites who carried it, to look upon the Ark bare and uncovered: Num. 4.20. But they shall not go in to see when the holy things are covered, lest they die. It was there∣fore sufficient to render the people obnoxious to the judgement that fell upon them, if we suppose that it came covered from the Philistines, and they uncovered it to look upon it; or that it came uncovered, and they took libertie without any fear or reverence to stare and gaze upon it: But yet the words seem to import that they proceeded further, even to look into the Ark; either merely out of curiositie, or per∣haps to see whether the Philistines had not put any thing into it, or taken any thing out of it; onely I see not how so many could offend in this kind.

Even he smote of the people fiftie thousand, and threescore and ten men.] That is, of them, and of the people together that came flocking from all parts to see the Ark, there were slain fiftie thousand, and threescore and ten men. It were much that there should be so many found in so little a citie as Bethshemesh was; but amongst those multitudes that might come from all parts to see the Ark, there might well be fiftie thousand, and threescore and ten slain.

Vers. 21. And they sent messengers to the inhabitants of Kirjath-jearim, &c.] Pretending happely that their citie of Bethshemesh was not a place of such safetie for the Ark to be in, as Kirjath-jearim was; they sent to the inhabitants of Kirjath-jea∣rim to desire them to fetch the Ark thither: The Philistines, say they, have brought again the Ark of the Lord, come ye down, and fetch it up to you.

CHAP. VII.

Vers. 1. ANd the men of Kirjath-jearim came and fetcht up the Ark of the Lord, &c.] Three particulars are here related concerning this remo∣vall of the Ark. The first is, that it was fetcht up from Bethshemesh by the men of Kirjath-jearim, a citie in the tribe of Judah, not farre from Bethshemesh, called formerly Baalah, and Kirjath-Baal, Josh. 15.9, 60. and 18.14. Now this being none of the cities of the Priests who onely might touch the Ark; though it be said, that the men of Kirjath-jearim fetcht up the Ark, yet thereby is meant onely, that they came up to have it carried to their citie, and attended it when it was re∣moved (for they were doubtlesse priests either of Bethshemesh, or of some other place that carried the Ark.) Notwithstanding the men of Bethshemesh were smit∣ten for looking into the Ark, chap. 6.19. yet the men of Kirjath-jearim did not oppose the removing of it to their citie, but themselves fetched it thither, no doubt with much joy, and that because they knew that it was not the presence of the Ark amongst the men of Bethshemesh, but their unreverend carriage of themselves in gazing upon the Ark, or looking into it, that was the cause of their miserie. The second thing related is, that they brought the Ark into the house of Abinadab in the hill. It is likely that Abinadab was a man of singular holinesse; and perhaps, as some hold, a Levite too; but yet the reason which the text implies, why his house was chosen for the keeping of this sacred treasure, is this; that it was in the hill, to

wit, first, because high places were in these times in great request, and judged fittest for holy employments: and secondly, because it might be a place of strength, and so of safetie for the Ark to be kept in: whence it was, that the Ark was kept there till Davids time, when it was fetched away from thence: 1. Chron. 13.6, 7. And David went up and all Israel to Baalah, that is, to Kirjath-jearim which belonged to Judah, to bring up thence the Ark of God the Lord.— And they carried the Ark of God in a new cart out of the house of Abinadab. Indeed in 2. Sam. 6.3. it is said that the Ark was brought out of the house of Abinadab that was in Gibeah: but by Gibeah there is meant the hill, (as it is translated there in the margin of our Bibles) for it is expressely said in that very place, vers. 2. that the city out of which the Ark was then fetched was Baal of Judah, which was Kirjath-jearim, as is before noted, Josh. 15.9. and the city Gibeah was in the tribe of Benjamin, Josh. 18.28. Judg. 19.14. The third particular here related is, that having carried the Ark into the ••o••se of Abinadab in the hill, they sanctified Eleazar his sonne to keep the Ark of the Lord, that is, they chose him to be set apart to this holy imployment, even to give continuall attendance upon the Ark, that he might keep others from coming near to pollute or defile it; and to that end they caused him to fit and prepare him∣self in all holy manner for this sacred charge; under which the washing of his gar∣ments with water, and such other ceremonies of legall purifying, may be compre∣hended, as we see Exod. 19.10. And the Lord said unto Moses, Go unto the people and sanctifie them to day and to morrow, and let them wash their clothes. But may some say, when the Israelites had gotten the Ark again out of the land of the Phi∣listines, why did they not carry it back to the Tabernacle in Shiloh? I answer, at first the terrour of the men of Bethshemesh, might be the cause that it was presently removed to Kirjath-jearim, a city near unto Bethshemesh; yet because the Ark stay∣ed there so long, it is most probable, that either it was at first removed thither, or at least afterward continued there, not without the consent of Samuel their Judge, and the other Elders of Israel; yea happely not without expresse direction from the Lord, and that because Shiloh was destroyed when the Ark was taken by the Philistines; or else, rather because the Lord would still shew his indignation against the former wickednesse of that place, by not suffering the Ark to be carried thither again.

Vers. 2. And it came to passe while the Ark abode in Kirjath-jearim; that the time was long; for it was twenty years, &c.] This is not meant of the whole term of the Arks remaining in Kirjath-jearim; for between the death of Eli (pre∣sently after which the Ark was brought to this place) and the beginning of Davids reigne when it was first removed thence, 2. Sam. 6.2, 3. there must needs be four∣ty years allowed for the government of Saul and Samuel, Act. 13.21. all which time the Ark continued in Kirjath-jearim, unlesse when it was for a while onely carried forth into the camp in the warre against the Philistines, chap. 14.18. And Saul said unto Ahiah, Bring hither the Ark of God: for the Ark of God was at that time with the children of Israel. The meaning therefore of this clause, is onely thus, that twenty years were expired ere the people by the exhortations of Samuel▪ or by the troubles that God brought upon them, could be wonne to that solemne conversion related in the following verses, concerning which it is said here in the last clause of this verse, that all the house of Israel lamented after the Lord, that is,

they were brought to bethink themselves of their sinnes, and began with all humi∣liation and sorrow to seek the recovery of Gods love and favour, and that no doubt because of the heavy oppression of the Philistines: for it seems that ever since the taking of the Ark, they had kept many of Israels cities in their hands, and many wayes tyrannized over them, as is evident vers. 7. The Lords of the Philistines went up against Israel: and when the children of Israel heard it, they were afraid of the Philistines. And vers. 14. The cities which the Philistines had taken from Israel, were restored to Israel, &c.

Vers. 3, And Samuel spake unto all the house of Israel, &c.] That is, to the Elders of Israel resorting to him from all places; or to the people, as he went about in his circuit.

Put away the strange gods, and Ashtaroth from among you, and prepare your hearts unto the Lord, and serve him onely.] That is, Content not your selves with the outward act of removing your strange gods, but labour to bring your hearts into a fit temper for God, purified by faith, humbled with the sight and detestation of your sinnes, and settled in a full purpose of amendment of life. Concerning Ash∣taroth, see the Note, Judges 2.13.

Vers. 5. And Samuel said, Gather all Israel to Mizpeh and I will pray for you unto the Lord.] Of Mizpeh, see Judges 20.1. Thither the people are at present appointed to gather themselves. 1. That they might there in a publick and solemn manner renew their Covenant with God, and pray unto him for pardon and fa∣vour: and 2. That they might there consult about means, both for reforming of publick abuses, and for making warre against the Philistines.

Vers. 6. And they gathered together to Mizpeh, and drew water, and poured it out before the Lord, and fasted on that day, &c.] What this pouring forth of wa∣ter before the Lord was, and to what end it was done, it is hard to say. Many Ex∣positours understand it merely of drawing and pouring forth water, to wit, as a kind of sacrifice; or rather, as a sacred Ceremony, whereby they desired to signifie either, First, That they wished that those that should return to their idolatry again, might utterly perish without hope of recovery, as that water that was poured forth, that could not be gathered up again, according to that of the widdow of Tekoah, 2. Sam. 14.14. We must needs die, and are as water spilt upon the ground, which cannot be gathered up again: or Secondly, That they did utterly renounce and cast away their idolatry, even as that water was wholly poured forth out of their vessels, not the least drop remaining behind, and were resolved never more to take up their superstitious practises again, no more then they would think of taking up that wa∣ter again which they had so poured forth: or Thirdly, That they hoped that as the water being poured forth was streight gone out of sight, and was not to be seen, so the very remembrance of their sinnes should be blotted out before the Lord, & should be as it were perfectly washed away: or Fourthly, That in their confessions and pray∣ers that day, they did sincerely poure out their hearts to God; even as that water was poured forth. Thus I say many Expositours understand this to have been done according to the letter of the words, and that it is said to be done before the Lord, because it was done where they were met together in a way of religion, to fast and pray before the Lord, and where happely they had for the time the Ark of God

amongst them. But yet because we find no such ceremony any where enjoyned by Gods Law, nor at any other time practised by Gods people: others do, I think upon better grounds conceive otherwise of these words. For some hold, that it is a figurative and hyperbolicall expression of their great lamentation and weeping, to wit, that they poured forth whole streams of tears before the Lord, drawn from the inward fountain of a broken heart and so paralell it with those expressions of Jeremy, Jer. 9.1. Oh that my head were waters and mine eyes a fountain of tears! that I might weep day and night, &c. of Job, Job 16.20. Mine eye poureth out tears unto God; and so also of David, Psal. 6.6. All the night make I my bed swimme; I water my couch with tears: and Psal. 42.3. My tears have been my meat day and night. And again, others conceive that it is meant of their drawing and pouring forth water for the use of their legall purifying, which was frequently used in those times as a signe that they acknowledged their own filthinesse, and ex∣pected to be cleansed by the bloud and spirit of Christ. And indeed this last, best agreeth with the letter of the Text.

Vers. 9. And Samuel took a sucking lambe, and offered it for a burnt-offering, &c.] If Samuel offered this himself, and not by the hands of the priests, it was by extraordinary dispensation in regard he was a prophet; for so we see also Elijah did, 1. Kings 18.31, &c. The like we must judge also concerning the place wherein this sacrifice was offered, at least if the Ark were not at present in Mizpeh.

Vers. 10. But the Lord thundred with a great thunder on that day upon the Philistines.] This was according to Hannahs prophecy, chap. 2.10. But yet the Israelites were fighting, not idly looking on, when the Lord thundred upon them, as is evident in the next clause, and they were smitten before Israel. No doubt in the best manner they were able, they set themselves in battel array against the Philistines, yea and when the Philistines were discomfited, it seems the rest that staid in Mizpeh came out too, as seems to be expressed in the following verse.

Vers. 12. Then Samuel took a stone, and set it between Mizpeh and Shen, and called the name of it Eben-ezer, &c.] This shews that this glorious victory was gotten in the very same place, where before the ark was taken and the Israelites van∣quished, chap. 4. verse 1. Now Israel went out against the Philistines to battel, and pitched beside Eben-ezer.

Vers. 13. So the Philistines were subdued, and they came no more into the coast of Israel, &c.] It may be questioned how these words must be understood that the Phi∣listines came no more into the coast of Israel, and that first, Because it is evident that the Philistines did often after this invade the land of Israel; as is clear, chap. 17.1. and 31.1. & many other places. Yea, and secondly, It was not long after this ere they did enter the land and that with a mighty army. For in the beginning of Sauls reign, chap. 13.1, 5. which was not long after this, the Philistines gathered themselves together to fight with Israel, thirty thousand charets, and six thousand horsemen, and people as the sand which is on the sea-shore in multitude, and they came and pitched in Michmash, &c. and thirdly, The very following words here, and the hand of the Lord was against the Philistines all the dayes of Samuel, seem clearly to imply, that after this even in Samuels dayes, there were many conflicts between the Phili∣stines and the Israelites, wherein the Israelites still prevailed against them. But for the

resolving of this doubt we must know, that the meaning of these words, And they came no more into the coast of Israel, is, that they did no more at that time rally their scattered troops together, and come back again into the land of Israel, to re∣venge their former defeat; or else, that they came no more into the land whilst Samuel governed Israel alone; and indeed this is the utmost extent that can be given to these words: for after Saul was chosen to be their King, it is evident that the Philistines did often with their armies enter the land.

Vers. 14. And the cities which the Philistines had taken from Israel, were re∣stored to Israel, from Ekron even unto Gath, &c.] It is plain by many places, that in the beginning of Sauls reigne, the Philistines had garrisons in severall places of the land of Israel; for so we reade, chap. 10.5. Thou shalt come to the hill of God, saith Samuel to Saul when he had newly anointed him King, where is the garrison of the Philistines: and again chap. 13.3. Jonathan smote the garrison of the Phi∣listines that was in Geba, and the like in other places: either therefore the Phili∣stines did again after this surprise some strong forts, which they had now delivered up, and did again place garrisons there; or else, though they now restored to Israel the cities they had formerly taken from them, yet they still reserved some places of strength wherein they kept garrisons, for the better awing of the Israelites, that they might not break out against the Philistines.

And there was peace between Israel and the Amorites.] That is, there was no warre between them. By the Amorites here some conceive the Philistines are meant: but it may also be meant of the remainder of the Canaanites, who being terrified with this victory which the Israelites had gotten over the Philistines, did hereupon also desist from troubling the Israelites: for this is here set down as an effect of that victory.

Vers. 15. And Samuel judged Israel all the dayes of his life.] For though Saul were anointed King in Samuels time, and had the supreme power in his hand, yet Samuel gave not over the government altogether, but exercised the jurisdiction of a Judge, or a kind of extraordinary power derived unto him from God, as appears by many things he did after Saul was King, as his killing of Agag, chap. 15.32, 33. Then said Samuel, Bring you hither to me Agag the King of the Amalekites: and Agag came unto him delicately: And Agag said, Surely the bitternes of death is past. And Samuel said, As thy sword hath made women childlesse, so shall thy mother be childles among women. And Samuel hewed Agag in pieces before the Lord in Gilgal. And his anointing of David, chap. 16.13. Then Samuel took the horn of oyle, & anointed him in the midst of his brethren: and therefore are Saul & Samuel joyned together, chap. 11.7. And he took a yoke of oxen, & hewed them in pieces, and sent throughout all the coasts of Israel by the hands of messengers, saying, Whosoever cometh not forth after Saul, and after Samuel, so shall it be done unto his oxen. And the years of both their government are joyned together, Act. 13.20, 21. And after that he gave unto them Judges, about the space of foure hundred and fifty years, untill Samuel the prophet. And afterward they desired a king, and God gave unto them Saul the sonne of Cis, a man of the tribe of Benjamin, by the space of fourty years.

Vers. 17. And there he built an altar unto the Lord.] This he might do by an extraordinary Propheticall instinct, especially in these times when it is very que∣stionable

whether they were bound to that Law, Deut. 12.15. to wit, because the Tabernacle and the Ark were now in severall places, and so a long time continued.

CHAP. VIII.

Vers. 1. ANd it came to passe when Samuel was old, that he made his sonnes judges over Israel.] To wit, as his deputies and substitutes, being through age unable to go through the land to judge the people, as formerly he had done, he appointed his sonnes to judge the people in some part of the land in his stead, and that happely not without Gods permission and consent.

Vers. 2. Now the name of his first-born was Joel.] Who was also called Vash∣ni, 1 Chron. 6.28.

They were judges in Beersheba.] Though they exercised authority, and power of Judges over all the people, at least in those parts, and went happely in their circuits as their father had done; yet there they dwelt, as their father did in Ramah, and there most an end they judged the people: and that it may be purposely, either be∣cause that town was in the utmost southpart of the land, the furthest off from Ra∣mah, from whence it was most trouble for the people to come to Samuel in Ramah; or because it bordered close upon the land of the Philistines, over whom they might the better keep a vigilant eye.

Vers. 3. And his sonnes walked not in his wayes, but turned aside after lucre.] Not onely the singular piety of Samuel, but also the experience he had of Gods se∣verity against Eli for his indulgence to his children, may well induce us to think that he did what he could to train up his sonnes in the wayes of righteousnesse, nor can we indeed think that he would have entrusted them with the subordinate power of governing the people under him, had they not to that time behaved themselves well, and given hope of managing the trust well that was committed to them; but being advanced to these places of dignity and power, it seems they soon degenerated, and proved the occasion of much mischief to the commonwealth.

Vers. 5. Behold, thou art old, and thy sonnes walk not in thy wayes: now make us a King, &c.] They expressely pretend onely Samuels age, and his sonnes wic∣kednesse, as the reasons why they desired a King; but there were other things that did chiefly move them in this attempt; to wit, first, their fear of the great preparati∣ons which they perceived Nahash the king of the children of Ammon made against them; whereupon as men not having any confidence in Gods protection, they fly to other devices, and pi••ch upon this of making them a king chap. 12.12. And when ye saw that Nahash the king of the children of Ammon came against you, ye said unto me, Nay▪ but a king shall reigne over us; and secondly, an ambitious affectation of being like other nations; by turning their government into an absolute Monar∣chy, which is implyed in their last words, Now make us a king to judge us like all the nations. But though they were resolved to have a king, yet they referre the choice of him that should reigne over them to the Lord (for they came to Samuel as a Prophet that might enquire in this businesse of God) and that no doubt as pretend∣ing respect to that which was written in their Law; Deut. 17.14, 15. When th•••• art come unto the land which the Lord thy God giveth thee, and shalt possesse it, and shalt dwell therein, and shalt say, I will set a king over me, like as all the nations that

are about me: Thou shalt in any wise set him king over thee whom the Lord thy God shall choose.

Vers. 6. But the thing displeased Samuel, &c.] It could not but greive him, that the people, of whom he had deserved so well, should thus unthankfully shake off his government; but the cheif thing that troubled him, was because he knew their desire was sinfull, and would be displeasing to God: and therefore that clause is added, that Samuel prayed unto the Lord, that is, he prayed him to forgive this their sinne, to help in this danger, and to direct him what course he should take with them.

Vers. 7. And the Lord said unto Samuel, Hearken unto the voice of the people in all that they say unto thee.] Thus God yields to their desire, but in his anger, Hosea 13.11.

For they have not rejected thee, but they have rejected me, that I should not reigne over them.] That is, For they have rejected me rather then thee: we have the like phrase in many places of Scripture, as Matth. 10.20. For it is not ye that speak, but the spirit of your father which speaketh in you: It is the spirit of your fa∣ther rather then you that speaks: Hos. 6.6. For I desired mercie and not sacrifice; that is, mercie rather then sacrifice: Acts 5.4. Thou hast not lied unto men, but unto God; that is, unto God rather then men. And this God saith, first, because they cast off that government which God had established amongst them: for though God had a purpose to erect a regall throne amongst them, and to give them Kings out of whose seed the Messiah should come; and now made use of their inordinate desire to accomplish his own purpose: (as usually he doth turn the evil actions of men to a good end) yea though he had partly made known this to his people; Gen. 17.6. And I will make thee exceeding fruitfull, and I will make nations of thee, and kings shall come out of thee; and 49.10. The sceptre shall not depart from Judah, nor a law-giver from between his feet, untill Shiloh come: Deut. 17.18. And it shall be, when he sitteth upon the throne of his kingdome, that he shall write him a copie of this law in a book: yet they should have waited Gods leisure; nei∣ther was it therefore lawfull to make an innovation in the government, without any direction from the Lord; especially in such a sinfull manner, out of a distrustfull fear, and proud affectation to be therein like all other nations; as is noted before upon Deut. 17.14. secondly, because though God do govern by kings also, Prov. 8.15, 16. By me Kings reigne, and Princes decree justice, By me Princes rule, and Nobles; even all the Judges of the earth: yet his government was more immediate which he now exercised over them by Judges; both because they were extraordina∣rily raised up of God, and because they had not that absolute power which kings usually have, but judge them chiefly by making known to them the will of God; and to that end did often enquire of the Lord in difficult cases: see Judg. 8.23. And thus the Lord shews Samuel, first, the grievousnesse of their sinne, and that this moved him in his displeasure to yield them their desire: and secondly, he sought to prevent the wonder and indignation of Samuel; for why? they dealt no otherwise with him, then with the Lord himself; as Christ saith to his disciples, Matt. 10.24, ••5. The disciple is not above his master, nor the servant above his Lord. It is ••nough for the disciple that he be as his Master, and the servant as his Lord: If they have called the Master of the house Beel-zebub, how much more shall they call them of his houshold?

Vers. 9. Howbeit, yet protest solemnly unto them, and shew them the manner of the king that shall reigne over them.] Samuel is not here enjoyned to shew them what power, right and authoritie their king must have over them; but what would be the manner of their kings dealing with them; and this he is appointed to tell them beforehand▪ that either they might be perswaded to desist from their enter∣prize; or that they might be left inexcusable, and onely condemne themselves when these miseries befell them.

Vers. 11. He will take your sonnes, and appoint them for himself, for his cha∣riots, &c.] That princes may make use of the subjects that live under their com∣mand both in the services of warre and peace, cannot be questioned; nor yet that the subjects may be legally compelled to yield obedience in this kind if they should refuse; but the oppression which is here threatned is, that he should deal with them herein, as tyrants with slaves, not freeborn subjects, forcing children from their pa∣rents many times, without affording them any equall recompence; and that to em∣ploy them causelessely, onely to satisfie his pleasure in the basest drudgerie and most perillous employments. And how soon the Israelites began to feel these grievances under their kings, we may see by that which is said of Solomon, 1. Kings 12.4. Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put upon us, lighter, and we will serve thee.

Vers. 12. And he will appoint him captains over thousands, and captains over fifties, and will set them to eare his ground, &c.] These were honourable offices to them that enjoyed them, but they were burdensome to the people, who must be heavily taxed to maintain them; and threatned all severe rigour to those drudges and labour∣ers, over whom happely they were set as overseers.

Vers. 22. And Samuel said unto the men of Israel, Go ye every man unto his citie.] That is, he undertook to satisfie their desire, and so brake up the assembly, till the Lord had revealed his will; and so it might be known what course they should take to provide them a king.

CHAP. IX.

Vers. 1. NOw there was a man of Benjamin, whose name was Kish, the sonne of Abiel.] Who is also called Ner, 1. Chron. 8.33. and 9.39. Out of what tribe the Lord chose their first king, is a circumstance very observable, and therefore here expressed; to wit, first, because the tribe of Benjamin, through the de∣solation they brought upon themselves, Judges 20.46. was become the least and most obscure tribe, and yet yields Israel her first king: secondly, because in the victories of this king of Benjamins tribe, Jacobs prophecie was in part accomplished, Gen. 49.27. Benjamin shall ravine as a woolf: in the morning he shall devoure the prey, and at night he shall divide the spoil: and thirdly, because this shews that the king∣dome was not to be settled upon the posterity of this their first king: for it was to be settled in the tribe of Judah, Gen. 49.10. The sceptre shall not depart from Judah, nor a law-giver from between his feet, untill Shiloh come: and unto him shall the gathering of the people be.

Vers. 2. And there was not among the children of Israel a goodlier person the•• he, &c.] Because goodlinesse and comelinesse of person in princes, breeds a kind of

reverence in the hearts of the people, and makes men judge them the fitter for high places and great employments, therefore is this so expressely noted of Saul, whom God had designed to be the King of Israel; that there was scarce so proper and good∣ly a person in all the land as he was.

Vers. 3. And Kish said to Saul his sonne, Take now one of the servants with thee, and arise, go seek the asses.] It seems that in those times asses were highly esteemed in the land of Israel; as appears also by this, that their princes and great men used to ride upon asses, Judg. 10.4. and 12.14. and hence it was perhaps, that Kish though a great and rich man, was yet so desirous to recover the asses that he had lost, that he sent his sonne Saul together with one of his servants to seek them out: but withall, there was a secret hand of Gods all-ruling providence in this, that by this means led Saul to Samuel, that by him he might be anointed King of Israel.

Vers. 4. And he passed through mount Ephraim, and passed through the land of Shalisha.] This Shalisha is taken to be a plain countrey in the tribe of Benjamin, called Baal-shalisha, 2. Kings 4.42. and so also the land of Shalim afterwards mentioned, is thought to be the same that is called Salim, Joh. 3.23.

Vers. 5. And when they were come to the land of Zuph, &c.] To wit, the coun∣trey where Ramah Samuels citie was situate, which thereupon was called Rama∣thaim-zophim, chap. 1.1.

Vers. 6. Behold now, there is in this citie a man of God, and he is an honourable man.] That is, highly esteemed for his supernaturall knowledge of things secret.

Now let us go thither; peradventure he can shew us our way that we should go.] God gave the gift of prophecie to his servants, to be employed in directing the peo∣ple in weightier matters then such as this, concerning the finding of asses that were lost; which makes the best interpreters blame this course, as a dishonourable abasing of the gift of prophecie: yet it seems to have been the usuall practice of those times, as we see by Jeroboams sending his wife to the Prophet, to know whether his sick child should recover or no, 1. Kings 14.2. and perhaps the Lord did herein sa∣tisfie them oftentimes, that he might keep them from seeking to witches, or to the oracles of the heathens: 2. Kings 1.3. But the angel of the Lord said to Elijah theTishbite, Arise, go up to meet the messengers of the King of Samaria, and say unto them, Is it not because there is not a God in Israel, that ye go to enquire of Baal∣zebub the god of Ekron?

Vers: 7. Then said Saul to his servant, But behold, if we go, what shall we bring the man?] This question proceeded either from an opinion, that it was not fit they should go to the Prophet without some present, as a testimonie of the reverend esteem they had of his person, (and then this care was commendable); or else, out of a base conceit of hiring Gods Prophet, as they would have done a soothsayer, to tell them tidings of their asses, which had been inexcusable. But this last agreeth not with the servants speaking before so honourably of him, though otherwise his following words might seem to implie so much, vers. 8. And the servant answered Saul a∣gain, and said, Behold, I have here at hand the fourth part of a shekel of silver; that will I give to the man of God, to tell us our way: and besides, we see that it was a constant custome in those dayes, to go with a present to the Prophets, 1. Kings. 14.2, 3. And Jeroboam said unto his wife, Arise, I pray thee, and disguise thy self,

that thou be not known to be the wife of Jeroboam, and get thee to Shiloh: Behold, there is Ahijah the Prophet, which told me that I should be king over this people: And take with thee ten loves, and cracknels, and a cruse of honey, and go to him; he shall tell thee what shall become of the child: 2. Kings, 4.42. And there came a man from Baal-shalisha, and brought the man of God bread of the first-fruits, twen∣tie loaves of barley, and full ears of corn in the husk thereof, &c.

Vers. 12. Behold, he is before you; make haste now, for he came to day to the ci∣tie.] The citie they speak of was Ramah, where Samuel dwelt, as is evident by the servants words, vers. 6. And he said unto him, Behold now there is in this citie a man of God, and he is an honourable man, &c. how then do these young maidens say, He came to day to the citie? I answer: either they intend onely his going forth out of his house into the citie; or else, that he was come out of that Ramah, where his dwelling was, into this where the feast was to be kept (for here were two towns joyned in one; whence it is called in the duall number Ramathaim, chap. 1.1.) or else, that having been abroad about some employments, he was this day returned to Ramah.

For there is a sacrifice of the people to day in the high place.] To wit, a sacrifice of peace-offerings, wherewith the offerers were wont to feast together with their friends: and it may be Samuel had purposely appointed this sacrifice for the enter∣tainment of the man that was to be anointed king; and for the procuring of Gods favour in that great and weightie businesse: for it is evident, vers. 15, 16. that God had the day before told Samuel, that he would this day send him a man out of the land of Benjamin, whom he should anoint Captain over his people Israel. But what was this high place where they offered their sacrifices? were not the Isra∣elites bound by the law onely to offer up sacrifices on the altar that was in the Ta∣bernacle? Deut. 12.4, 5. Ʋnto the place which the Lord your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shalt come; And thither ye shall bring your burnt-offerings and your sacrifices, &c. I answer, Many Expositours hold, that this was meant onely of the Temple; and that till the Temple was built, the people might lawfully offer their sacrifices in any other places: but yet, first, because Jer. 7.12. Shiloh is called the place where God set his name at the first: and secondly, because it was to no end to have an altar in the Tabernacle, if the people might set up altars and offer sacrifices where they listed themselves: and thirdly, because in the beginning of Solomons reigne before the Temple was built, it is mentioned as the onely blemish of the Isra∣elites in those flourishing times, 1. Kings, 3.2. Onely the people sacrificed in high places; therefore many other Expositours hold, that even before the Temple was built, the people used to bring their sacrifices to the Tabernacle, as afterwards to the Temple till the Ark was taken by the Philistines in the dayes of Eli; but that after∣wards the Tabernacle and Ark being still kept in severall places, the people began to question whether they were then tied to bring their sacrifices to any of those places; and so by degrees did at length offer their sacrifices in such places as they judged meetest for such services, to wit, upon hills and clifts, which were therefore called high places.

Vers. 15. Now the Lord had told Samuel in his eare, a day before Saul came,

&c.] Before the story relates the meeting of Samuel and Saul, this is here inserted, that the day before Saul came, the Lord had told Samuel in his eare, that is, by the secret instinct of his spirit, that the next day he would send him a man out of the land of Benjamin, whom he should anoint to be king of Israel; first, to intimate that this was the occasion of the sacrifice and feast which Samuel had appointed, know∣ing that the man chosen of God to be their king was to come thither this day, he had appointed this feast for his entertainment; and secondly, to shew that it was no wonder that Samuel should presently entertain Saul as the elect king of Israel, because the Lord having told Samuel the day before, that he would send him a man out of Benjamin the next day, when this came to passe as God had told him, this must needs be a notable means to strengthen Samuels faith.

Vers. 16. And thou shalt anoint him to be captain over my people Israel, that he may save my people out of the hand of the Philistines.] It seems the Philistines, who had been quiet all Samuels time, chap. 7.13. So the Philistines were subdued, and they came no more into the coast of Israel: and the hand of the Lord was a∣gainst the Philistines all the dayes of Samuel; began now again to raise warre a∣gainst the Israelites, having happely made an agreement to that purpose with the king of Ammon, that the one should invade the land on one hand, and the other on the other side: for that the Ammonites did also invade the land at this time, is evi∣dent chap. 12.12. And when ye saw that Nahash the king of the children of Am∣mon came against you, ye said unto me, Nay, but a king shall reigne over us; when the Lord your God was your king. This made the people cry, and their cry the Lord heard, and taking pitty on them, promised now to save them from the Phili∣stines, (of whom it seems they were most afraid) and that by the hand of Saul. And indeed, though the warre betwixt Saul and the Philistines continued all his dayes, and at his death they prevailed much, yet oftentimes he prevailed against them, and so saved them from much of that oppression which otherwise the Philistines would have laid upon them: wherein also observable it is, that God intended mercy to them in that, which they notwithstanding had sinned in desiring, to wit, the raising up of a king amongst them.

Vers. 19. Go up before me unto the high place, for ye shall eat with me to day; and to morrow I will let thee go, and tell thee all that is in thine heart.] Though Samuel knew that Sauls soveraignty would deprive him of that supreme dignity he had formerly enjoyed, yet knowing it was Gods will that Saul should be king, we see that instead of looking with an envious and malignant eye upon him, he entertained him with all possible courtesie, and did what he could to honour him amongst the people. As for that clause, And will tell thee all that is in thine heart, thereby is meant, either that he would tell him all that he had a purpose to enquire of him, or else he would tell him many secret things which no body knew but himself onely; and indeed, though for the present he told him of the asses onely, as it follows in the next verse, And as for thine asses that were lost three dayes ago, set not thy mind on them, for they are found, (which doubtlesse he did, to free him from that care, and that he might be the more willing to stay with him) yet it may well be that af∣terward when they were together alone, he told him many other secret things, for the greater confirmation of his faith, concerning the promise of the kingdome, as

Christ did to the woman of Samaria, to make her know he was the Messiah. Joh. 4.29. where we have an expression much like this of Samuel, Come see a man, saith she, that hath told me all that ever I did.

Vers. 20. And on whom is all the desire of Israel? is it not on thee, and on all thy fathers house?] That is, on whom must the kingdome and royall dignity, which all Israel desire may be reared up amongst them, be conferred but on thee and on thy fathers house?

Vers. 21. And Saul answered and said, Am not I a Benjamite, of the smallest of the tribes of Israel, &c.] Though Samuel had in the foregoing words spoken very covertly, concerning Sauls being king, And on whom is all the desire of Israel, &c. yet the peoples eagernesse at this time to have a king being so famously known, Saul might well hereby guesse at Samuels meaning, and the strangenesse of such ty∣dings makes him therefore as one astonished, so debase himself, Am not I a Benja∣mite, of the smallest of the tribes of Israel, &c. Nor need we wonder that he calls the tribe of Benjamin, the smallest of the tribes, if we remember that this tribe was almost wholly destroyed not many years before, in that warre that was between this tribe and their brethren of the other tribes, Judg. 20. Long it was, it seems, ere this tribe recovered the desolation that was then made amongst them, if ever they re∣covered it; for even in regard that there were so few of this tribe, it may well be, that when this tribe kept faithfull to the house of David in the dayes of Jeroboam, as well as the tribe of Judah, yet still the Scripture speaks but of one tribe that did cleave to the house of David, to wit, the tribe of Judah, as we may see, 1. kings 11.32. and so in many other places; Benjamin not being mentioned because of their pau∣city, but comprehended under the men of Judah.

Vers. 22. And Samuel took Saul, and his servant, and brought them into the parlour, and made them sit in the cheifest place among them that were bidden.] Doubtlesse those invited were of the Elders and cheif of the city: by placing Saul therefore above them, he began to give a signe of the dignity he should be raised too; and withall, shewed how farre he was from envying him, because he should be ob∣scured by his advancement.

Vers. 23. And Samuel said unto the cook, Bring the portion which I gave thee, of which I said unto thee, Set it by thee.] Samuel it seems had given order to the cook, for one speciall extraordinary messe that should be set by & reserved, as for some extraordinary guest, and not sent up till Samuel sent for it: and hereupon therefore he now called upon him to bring him that messe, that it might be set before Saul. As for the custome of those times in allotting a severall messe to every guest, see the note upon Gen. 43.34.

Vers. 24. And the cook took up the shoulder, and that which was upon it, and set it before Saul.] To wit, the left shoulder; for the right shoulder of all peace-offer∣ings was the priests portion, Levit. 7.32, 33. The shoulder was it seems in these times accounted the cheif peice, and therefore doubtlesse was it alloted for the priests portion, and here at this time appointed for Sauls messe. It is hard to say what is meant by those words, and that which was upon it, to wit, whether it be meant of any thing that was poured or laid upon it as sauce, or onely for garnishing the meat, or of any other joynt that was here brought in, together with the shoulder, as

the neck or breast which before they are severed are upon the shoulder; but be∣cause the shoulder is the onely joynt mentioned, the first I conceive is most pro∣bable.

Behold, that which is left, set it before thee, and eat; for unto this time hath it been kept for thee, since I said, I have invited the people.] That is, since I first gave order to the cook that he should prepare this provision for those that were invited. Now this is expressed, that hereby Saul might see that God had beforehand revealed his coming thither to Samuel; for how else could Samuel have purposely set apart this portion for him?

Vers. 25. Samuel communed with Saul upon the top of the house.] Where they might be most private; for thence also is that, Acts 10.9. Peter went up upon the house to pray, about the sixth houre. Both this, and his choosing the spring of the day to anoint Saul in, vers. 26. before any bodie was stirring; and his going forth to the end of the citie, and sending his servant away, vers. 27. they all shew how carefull Samuel was, that it should not yet be known that Saul was anointed king, to wit, that when he was afterward chosen by lot, no body as yet thinking of any such thing, it might be the more manifest that he was chosen of God, and that no body else had any hand in it: and secondly, that Saul might hereby be taught to wait upon God, to content himself with the promise for a time, and to stay Gods leisure for the performance of what was promised.

Vers. 26. And Saul arose, and they went out both of them, he and Samuel, abroad.] The calling up Saul therefore to the top of the house mentioned in the fore∣going words, Samuel called Saul to the top of the house, &c. was onely that Sa∣muel might will him to make ready presently to be gone; which Saul accordingly did; and so then Samuel went along with him out of the citie, intending at their parting to anoint him king.

CHAP. X.

Vers. 1. THen Samuel took a viall of oyl, and poured it upon his head, and kis∣sed him, &c.] Two ceremonies are here mentioned which Samuel used, when he conferred upon Saul the supreme power of being king of Israel. The first is, that he took a viall of oyl, and poured it upon his head; which he did by Gods command; as we find it expressed chap. 15.1. Samuel also said unto Saul, The Lord sent me to anoint thee to be king over his people, over Israel: and this was doubtlesse to signifie, first, that the Lord had chosen him and set him apart to that sacred and supreme office of being Gods Vicegerent, in ruling and governing his people; for oyl being ordinarily used in the consecrations of the Old Testament; by the anointing of the kings of Israel, the Lord was pleased to shew forth, that he had called them and separated them to this place of singular and highest authoritie over the people; and the rather say some Expositours, beause oyl being mingled with other liquours will be still uppermost; and so was the fitter to shadow forth that eminen∣cie of dignitie and power whereto God had advanced them; and secondly, that the Lord would poure forth upon him an extraordinary measure of the gifts of his Spi∣rit, figured by the oyl, thereby to enable him for that great service whereto he was called: whence it is noted in the ninth verse of this chapter; to shew as it were,

the accomplishment of that which was signified by this outward ceremony, that God gave him another heart, and vers. 6. that he was turned into another man, he was not the same man that he was before. Besides, because by that speech of Jothams, Judg. 9.8. The trees went forth on a time to anoint a king over them, it is evident that it had been many years before this, a constant custome amongst other nations to anoint their kings, and so was alwayes continued: whence it is that Cyrus the king of Persia is called the Lords anointed, Esa. 45.1. it may well be that the people de∣siring a king like other nations, the Lord might in this regard appoint this their new chosen king to be designed to his soveraignty by the same ceremony that was used amongst other nations. It is a great question amongst Expositours whether the kings of Israel were anointed with that holy anointing oyl of the Tabernacle, wherewith the Preists were anointed, or with any other ordinary oyl; but because there is nothing can be alledged that gives the least intimation, that Saul was an∣ointed with the oyle of the Sanctuary, but onely that David and his successours were, I shall referre the resolving of this doubt to the note upon chap. 16.1. The second ceremony used here by Samuel at the anointing of Saul was, that he kissed him: which he did either by way of congratulation for that dignitie whereto God had now advanced him, as making this a token of Gods favour, and his own vo∣luntary and peaceable resigning the government over to him; or rather by way of homage; for in those times, it seems, subjects used to acknowledge the sovereignty of their kings by kissing them, whence is that expression concerning Christ, of whom it is said there, that God had set him to be king upon his holy hill of Sion, Psal. 2.11, 12. Serve the Lord with fear — Kisse the sonne lest he be angry: and the ground of this civill ceremony was▪ to signifie the willingnesse of their subjection, that they loved their kings, and not so much out of fear as love would be ready to serve them. And thence it well may be too that in times of idolatry they used to kisse their idols, as is evident, 1. King. 19.18. Yet I have left me seven thousand in Israel▪ all the knees which have not bowed unto Baal, and every mouth which hath not kissed him: and again, Hos. 13.2. And now they sinne more and more, and have made them molte•• images of their silver, and idols according to their own understanding, all of it the work of the craftsmen: they say of them, Let the men that sacrifice, kisse the calves.

And said, Is it not because the Lord hath anointed thee to be captain over his in∣heritance?] In rendring this reason why he had used those outward ceremonies, the Prophet chiefly presseth him to remember, first, that it was not he but the Lord that had chosen him to be king: and secondly, that it was Gods own inheritance o∣ver whom he was to reigne; a strong argument to render him the more carefull how he ruled over them: 1. Kings 3.9. Give therefore thy servant an understand∣ing heart to judge thy people, that I may discern between good and bad; for who is able to judge this thy so great people? Why the Israelites were called the Lords in∣heritance, see the note Deut. 32.9.

Vers. 2. Thou shalt find two men by Rachels sepulchre in the border of Benja∣min.] Though Bethlehem was in the portion of Judah, Mich 5.2. But thou Beth∣lehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me, that is to be a ruler in Israel: and Rachels sepulchre in the way to Bethlehem; Gen. 35.19, 20. And Rachel dyed, and was buried in the

way to Ephrath, which is Bethlehem. And Jacob set a pillar upon her grave: that is the pillar of Rachels grave unto this day. yet might her sepulchre be in the bor∣der of Benjamin, or near to it: for the portion of these two tribes lay together.

Vers. 3. And there shall meet thee three men going up to God to Bethel, one car∣rying three kids, &c.] To wit, because they were going thither to sacrifice: where∣by it appears that as in many other places, so in Bethel also there was an high place at this time, wherein they used to sacrifice: to which they might partly be induced out of an opinion of the holynesse of the place, because there God appeared to Jacob, Gen. 28.19. Now the more punctually these particulars are here expressed which these men carried with them, the more it must needs strengthen Sauls faith, when the least thing failed not of that which was now foretold him.

Vers. 4. And they will salute thee, and give thee two loaves of bread, which thou shalt receive of their hands.] It is most probable that these men did never formerly know Saul, nor were at all acquainted with him, because Samuel gives him order to take the loaves which they should proffer him, which there would have been no need to have done, had they been his known and familiar freinds; now the lesse reason could be conceived why mere strangers should carry themselves thus towards him, the more admirable it was that God should secretly move their hearts thus to honour him, as it were with a present, as if they had known of the advancement which the Lord had conferred upon him; and the more admirable and strange this was which Samuel foretold, the more it must needs confirm Sauls faith when it came to passe.

Vers. 5. After that thou shalt come to the hill of God, where is the garrison of the Philistines.] Concerning the garrisons which the Philistines kept now in the land of Israel see the note chap. 7.14. It is probable that this was in Gibeah of Benjamin where Sauls father dwelt, or near to it: first, because this happened to∣wards the end of his journey, where his uncle dwelt, and where himself was well known, as is evident vers. 11. And it came to passe when all that knew him before time, saw that behold he prophecyed among the Prophets, then the people said one to another, What is this that is come unto the sonne of Kish? Is Saul also among the Prophets? and again vers. 13.14. And when he had made an end of prophecy∣ing, he came to the high place. And Sauls uncle said unto him, and to his servant, Whither went ye? and secondly, because we reade, chap. 13.3. of a garrison of the Philistines which was kept in Gibeah. However it was doubtlesse called the hill of God, both because there was in that place a Colledge of the prophets consecrate to the service of God, and also because of the high place there, wherein the people used to offer sacrifices to God.

Thou shalt meet a companie of Prophets coming down from the high place with a psalterie, &c.] Not onely those that had the extraordinary gift of foretelling things to come, are in the Scripture called Prophets, but also, first, those who did interpret the holy Scriptures; and as the messengers of God did teach and in∣struct the people concerning the will of God revealed in holy writ: see Rom. 12.6. Having then gifts, differing according to the grace that is given to us, whether prophecie, let us prophecie according to the proportion of faith: Eph. 4.11. And he gave some Apostles, and some Prophets: 1. The••s. 5.20. De∣spise

not prophecying: 1. Cor. 14.31, 32. For ye may all prophesie one by one, that all may learn, and all may be comforted. And the spirits of the Prophets are sub∣ject to the Prophets: Prov. 29.18. Where there is no vision, the people perish; but he that keepeth the law happie is he: and secondly, those also that were set apart to compose and sing songs, and Psalmes of praise; and that happely because these were intended for instruction, and oft contained predictions of future things: 1. Chron. 25.1, 2, 3. Moreover, David and the captains of the host separated to the ser∣vice of the sonnes of Asaph, and of Heman, and of Jeduthun, who should prophesie with harps, with psalteries, and with cymbals: and the number of the workmen, ac∣cording to their service, was: Of the sons of Asaph, Zaccur, and Joseph, and Ne∣thaniah, and Azarelah: the sonnes of Asaph, under the hands of Asaph, which prophesied according to the order of the king. Of Jeduthun: the sonnes of Jedu∣thun, Gedaliah, and Zeri, and Jeshaiah, Hashabiah, and Mattithiah; six, under the hands of their father Jeduthun, who prophesied with a harp, to give thanks and to praise the Lord: and to this some applie that place also, 1. Cor. 11.4. Every man praying, or prophecying, having his head covered, dishonoureth his head. And such doubtlesse were these prophets. It appears by this and other places, that there were in these times certain Colledges erected, wherein many holy men lived conse∣crated to God; whose continuall employment it was to studie the Law, and other holy writings, to teach and instruct others therein; to sing in a solemne manner Psalmes of praise unto the Lord; and to train up other young students who studied this way of prophecying under them. One of these there was at Bethel, another at Jericho: 2. Kings 2.3.5. Yea, so did the Lord blesse this course, that upon many of them he bestowed that extraordinary gift of foretelling future things, as is evident by that place before-cited, 2. Kings 2.3. And the sons of the Prophets that were at Bethel, came forth to Elisha, and said unto him, Knowest thou that the Lord will take away thy Master from thy head to day? And he said, yea, I know it, hold you your peace. And so vers. 5. where the same is said of the sonnes of the Prophets that were at Jericho. Such a Colledge there was here; and of these were the Prophets that met Saul; whence it is said, that they had a psalterie, and a tabret, and a pipe, and a harp before them: for these they made use of in their singing and praising God; and if that were not all that was intended, when they are said to have prophesied, we may conceive that this musick was used to stirre up their own hearts, and the hearts of the people before they prophesied; as Elisha did, 2. Kings 3.15. But now bring me a minstrell. And it came to passe when the minstrell played, that the hand of the Lord came upon him. Concerning this their prophecying, see the note upon Numb. 11.25.

Vers. 6. Thou shalt prophesie with them, and shalt be turned into another man.] That is, he should become a man of a more princely and heroicall spirit then now he was, and filled with new and divine gifts and qualities; and so those whom God advanceth to be spiritually Kings and Priests, Rev. 1.6. And hath made us Kings and Priests unto God and his Father: to whom be glorie and dominion for ever and ever. Amen. he makes them new men, 2. Cor. 5.17. Therefore if any man be in Christ, he is a new creature: old things are past away, behold, all things are be∣come new.

Vers. 7. Do as occasion shall serve thee, for God is with thee.] That is, as any occasion or opportunitie shall be given of doing any thing that belongs to this re∣gall dignity whereunto God hath now advanced thee, fear not to undertake it, for God who hath called thee to this honour, is with thee to prosper thee in it.

Vers. 8. And thou shalt go down before me to Gilgal, and behold I will come down unto thee to offer burnt-offerings, &c.] In these words Samuel appoints Saul, 1. to go down to Gilgal, promising that he would come thither to him, to offer up sacrifices for him, and to direct him what he should do: & 2. to stay there for him seven dayes, as it is in the last words of this verse, seven dayes shalt thou tarry till I come to thee, & shew thee what thou shalt do: and the joyning of this to that which went before, may seem to import that he enjoyned Saul to do this immediately upon the accomplishment of the signes before mentioned; whereas indeed it is evident in the 13. chapter, that it was two years after Sauls being anointed by Samuel, ere Saul waited for Samuel at Gil∣gal, and was sharply reproved because he did not wait fully to the end of the seventh day, as Samuel had enjoyned him; for so we reade 1. Sam. 13.1, 2. Saul reigned one yeare, and when he had reigned two years over Israel, Saul chose him three thousand men▪ &c. & then it follows v. 8. And he tarried seven dayes, according to the set time that Samuel had appointed, &c. Either therefore we must conceive that this charge w^ch Samuel now gave to Saul, concerning his staying for him at Gilgal, was so delivered by him, that Saul might know that it was meant of that particular time when he was to raise an army at Gilgal, that he might fight with the Philistines, which was at least two years after this, c. 13.1.4. (which may well be; for happely Samuel expressed this charge more fully and particularly then it is here related) or else that it was mean: by Samuel indefinitely, of the first difficulties he should meet w^th after the kingdome was settled upon him, to wit, that if he were in any strait, & Samuel were not with him, he should then resort to Gilgal, & stay there for Samuel seven dayes, within which time he would not fail to come unto him, both to offer up sacrifices for him, & to direct him what he should do. And this indeed seems to be most probable: for though Saul went not to Gilgal in his first enterprise against the king of Ammon, the reason of that was because Samuel was then w^th him, c. 11.7. & therefore that cannot be justly objected: so that this clause I conceive is added here by way of encouragement; viz. that as occasi∣on was offered of any difficult & perilous enterprise to be undertaken by Saul, Samuel would be ready to assist him, both by offering up sacrifices in his behalf, and by advi∣sing him in all doubtfull cases; onely withall he gives him charge to wait for him in Gilgal for that purpose seven dayes; w^ch was doubtlesse of God for the triall of Saul.

Vers. 11. What is this that is come unto the son of Kish? is Saul also amongst the prophets?] Because Saul had not been trained up amongst the sons of the Prophets, but in his fathers countrey-affairs, as when he was sent to look the asses that were lost, therefore they admired to hear him prophesie amongst the prophets; insomuch that in aftertimes this became a proverb among the Israelites, as it is in the next verse, Is Saul also among the prophets? when they beheld any thing in any man that was strange and ••nexpected, they would say, what have we here, Is Saul also among the prophets? And indeed all sudden & supernaturall changes wrought in men must needs make them a matter of wonder in the world: for thus we see they wondred in the dayes of the Go∣spel at that Saul, who was also of the tribe of Benjamin, and was afterwards called

Paul, Rom. 11.1. Is Saul also among the Apostles? Acts 9.21. All that heard him were amazed, and said, Is not this he that destroyed them which called on this name in Jerusalem? &c. Yea, and so it was also with Christ and the other Apo∣stles. Because they were not trained up in a way of learning, they wondered to find them endued with those excellent gifts which God had bestowed upon them. Matt. 13.55, 56. Is not this the Carpenters sonne? (say the Jews of Christ) whence then hath this man all these things? and John 7.15. The Jews marvelled, say∣ing, How knows this man letters having never learned? and when the Apostles spake divers languages at the feast of Pentecost, Acts 2.7, 8. They were all amazed and marvelled, saying one to another; Behold are not all these which speak Gali∣leans? And how heare we every man in our tongue wherein we were born?

Vers. 12. And one of the same place answered and said, But who is their fa∣ther?] Three severall expositions are given of these words; for first, some under∣stand it to have been spoken concerning Saul and his servant, (as inferring from these words, that he also prophesied among the Prophets together with Saul) and that to expresse the reason why it seemed so strange to them, that Saul and his ser∣vant should prophesie among the Prophets; namely, because their fathers being countrey-men, men unskilfull in musick and prophecying, could never instruct them in such high things. Secondly, others conceive it was by way of amplifying the wonder of Sauls prophecying among the Prophets; to wit, that some breaking out into those words of admiration, What? is Saul also among the Prophets? another neighbour that stood by, added, But who is their father? thereby willing them, as it were, to take notice that he did not onely prophecie among the Prophets, but was as their father, in the chief place among them, that he led them as their head, as Samuel the father of the Prophets was wont to do, being endued with a kind of ma∣jestie and eminency of gifts above the rest that prophecyed with him; which did much increase the wonder. And thirdly, others conceive that this was spoken by way of correcting those that made such a matter of wonder of it, that Saul should prophecie among the Prophets; But who is their father? said one that stood by and heard them; that is, the father of those Prophets among whom Saul prophecyed? as if he should have said, Is not God their father? did not he teach and instruct them? and is not he able to give the same gift of prophecie to Saul that he hath given to them? those that were trained up in the Colledges of the Prophets, were called the sonnes of the Prophets, 2. Kings 2.3. Now because that which these men wondered at was, that one not trained up under the father or fathers of these Pro∣phets should be able to prophecie: To this it is answered, that it was God indeed that was their father, it was God that instructed them, and not the Prophets under whom they were trained up, and the same God that by his spirit enabled them to prophecie could likewise conferre the same gift upon Saul too: and this I conceive is the most probable exposition of these words; and that because the words seem plainly to imply, that they were spoken by way of answering those that were so amazed, that Saul should prophecy among the Prophets.

Vers. 13. And when he had made an end of prophecying, he came to the high place.] To wit, to praise God for his singular favour, and to pray to him for the assistance and guidance of his holy spirit: for in this high place no doubt they

used to sacrifice, and had perhaps a synagogue and house of prayer.

Vers. 14. And Sauls uncle said unto him, and to his servant, Whither went ye?] It is likely that this uncle of Sauls, was Ner the father of Abner, chap. 14.50. and that seeing Saul prophecie among the Prophets, or at least hearing of it, he enquired thus where they had been, as thinking thereby to find it out how he should come to this extraordinary gift: for by this change that was seen in him, he concluded that some strange thing had happened to him in his journey.

Vers. 16. But of the matter of the kingdome, whereof Samuel spake, he told him not.] This is noted, doubtlesse by way of commending Saul; and three rea∣sons may be probably given why Saul forbare to tell his uncle what Samuel had said to him concerning the kingdome, notwithstanding that by the late accomplish∣ment of those severall signes that Samuel had given him, he might be assured that Sa∣muel was indeed sent of God to anoint him king, to wit, First, because he was not at first puffed up with this dignity that God had conferred upon him, but of a mo∣dest and humble spirit, and therefore not prone to boast and brag of it, as others would have been. Secondly, because he feared to provoke his uncle and others of his family and kindred to envy him for this honour, to which God had designed him. And thirdly, because he remembred how carefull Samuel had been to anoint him in secret where no body should be present, chap. 9.25, 26, 27. which was intimation enough to Saul, not to discover this secret till God should himself openly make known his will herein. Notwithstanding this prudence of Saul in concealing what had passed betwixt Samuel and him, yet when he was publickly chosen, certain sonnes of Belial did openly despise him, vers. 27. and what then would they have done had it been known that Samuel had beforehand anointed him? would not this have been a fair pretence for them to have said, that this had been plotted beforehand betwixt Samuel and him?

Vers. 17. And Samuel called the people together unto the Lord to Mizpeh.] See the note upon Judges 20.1.

Vers. 18. Thus saith the Lord God of Israel, I brought up Israel out of Egypt, &c.] This recitall of the mercies which God had afforded the Israelites is premised, for the aggravation of their present sinne in rejecting the government which God had established amongst them.

Vers. 19. And ye have this day rejected your God, &c.] That is, by your de∣siring a king, the businesse which this day you are come about. And herein doth Samuel covertly strike at their willfull persisting in this their requiring a king. Samuel had done what he could to beat them from it; but they continued resolved that so they would have it: whereupon it was, that he had now called them to∣gether to discover by lots who it was that God had chosen: and therefore Samuel useth these words, Ye have this day rejected your God, &c. See the notes, chap. 8.7.

Now therefore present your selves before the Lord by your tribes, and by your thousands.] That is, your families, Mich. 5.2. But thou Beth-leem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel: and this was done, that by casting lots it might be discovered whom God had chosen to be their king.

Vers. 22. Therefore they enquired of the Lord further, if the man should yet

come thither.] To wit, either by Urim and Thummim in the high Preist, or by desiring Samuel as a Prophet to enquire of the Lord for them.

And the Lord answered, Behold, he hath hid himself among the stuff.] That is, among the publick carriages of the camp, or among the baggage and implements of his own tent, and this he did out of modesty, as not deeming himself fit for so high an advancement, or able to bear so great a burden, especially the common∣wealth of Israel being in such an unsettled and perillous condition as now it was.

Vers. 25. Then Samuel told the people the manner of the kingdome, &c.] That is, both the duty of the king towards his subjects, and the subjects toward their king; and these were the fundamentall laws of the kingdome: all, which he wrote in a book, as it follows in the next words, and laid it up before the Lord, that is, before the Ark, or in the Tabernacle; and the reasons why this book vvas thus care∣fully laid up before the Lord, we may well conceive were these: First, for the sure preservation of it: Secondly, to signifie that even these civill laws were the ordi∣nance of God, which men were bound to obey, not onely for wrath, but for consci∣ence sake, Rom. 13.2, 5. And thirdly, to intimate, that God would take care of those laws to uphold and maintain them, and to punish those that should vilifie and break them.

Vers. 26. And there went with him a band of men, whose hearts God had touched.] Though he was but a mean man to speak of, and onely yet chosen and designed to the kingdome, not inthroned, (for afterward he was solemnly confirmed and settled in the kingdome) yet some were moved of God to think that it was fit they should attend upon him in his return home, and accordingly there was a band of men who did voluntarily yeild him this service, going along with him as a roy∣all guard, to attend and conduct him on the way.

Vers. 27. But the children of Belial said, How shall this man save us? and they despised him and brought him no presents.] Because Saul was but a mean man to speak of, therefore there was a company of proud, dissolute, lawlesse wretches that despised him, as one altogether unfit to be king, and unlikely to govern them and defend them from their enemies as a king should do; and hence it was, that they brought him no presents, as it seems the rest of the people did, to wit, as a signe of their subjection and their acknowledging him to be their king: for that was the custome of those times, as is noted concerning Jehoshaphat, 2. Chron. 17.5. The Lord established the kingdome in his hand, and all Judah brought to Jehoshaphat presents; whence it was also, that when the wise men had found out Christ, to whom they were directed by a starre as the king of the Jews, they fell down and worshiped him, Matt. 2.11. And when they had opened their treasures they presented unto him gifts, gold and frankincense and myrrhe. And indeed observable it is, that though the Lord was highly displeased with the Israelites for desiring a king, yet when he had once chosen Saul to be their king, and conferred the royall dignity upon him, those that despised him, and would not submit to his government, are for that branded to be children of Belial, concerning which expression, see the note Deut. 13.13.

But he held his peace.] To avoid sedition and to winne them by lenity, as con∣sidering that it was no wisdome to use severity, being not yet settled in the kingdome.

CHAP. XI.

Vers. 1. THen Nahash the Ammonite came up, and encamped against Jabesh-Gilead.] A city without Jordan nigh unto the Ammonites. This inva∣sion was brewing against the Israelites before they desired a king, and was in part the occasion of that their desire, chap. 12.12. And when ye saw that Nahash the king of the children of Ammon came against you, ye said unto me, Nay, but a king shall reigne over us, when the Lord your God was your king. But now happely it was the more hastened by Nahash the Ammonite, because of the report which might be brought to him of the Israelites shaking off the government of Samuel, and desi∣ring a king to reigne over them, and the division newly begun amongst them by rea∣son of the discontent of some, who would not acknowledge their new chosen king. What they made the ground of their quarrell it is not expressed: Like enough it was that old pretence which they stood upon, Judg. 11.13. when Jephtha foyled them, to wit, a claim which they laid to the land of Gilead, where Jabesh stood; which now to recover, and withall to revenge that shamefull overthrow which Jephtha had gi∣ven them, they might be the rather emboldened, because the Philistines on the other side of the countrey, had exceedingly weakned and oppressed the Israelites.

Vers. 2. On this condition will I make a covenant with you, that I may thrust out all your right eyes, and lay it for a reproch upon all Israel.] To wit, to disable them for the warre (for with their shields they covered their left eyes, and therefore having lost their right eyes, what service of warre could they be fit for?) and con∣sequently that the accepting of such dishonourable conditions, might be a perpetuall reproch to all the people, because it would be said hereupon, what a base people the Israelites were, that would buy off death upon any terms; yea to the God of Israel, on whom his people durst not rely for help: and thus Sathan labours to put out the right eye of faith, and to leave us onely the left eye of reason.

Vers. 4. Then came the messengers to Gibeah of Saul, &c.] That is, as to other towns so also to this: or rather, knowing that Saul their Prince elect was at Gibe∣ah, and Samuel with him, these messengers of Jabesh-gilead went directly thither, that they might acquaint them with the extremity of streights they were in, that so they might speedily send into all the coasts of Israel for help. Had Nahash the king of the Ammonites yielded to the submission of the inhabitants of Jabesh-gilead, he might not only have had that town delivered up to him, but in all probability many more would have yielded themselves to him after their example. Yea, and when they desired seven dayes respite, that they might send messengers into all the coasts of Israel, promising that if in that time they had not help, they would yield up the town, had not he yielded to this, he might happely in that time have taken the town by force. But first he proudly and scornfully refused the tender of their service, and sent them word that nothing should satisfie him, unlesse he might thrust out all their right eyes; and when they desired a truce of seven dayes, to try if they could call in their brethren to their aid, ere they yielded to so hard a condition, he granted them their request, and (as we see here) suffered them to send their messengers, as being puft up with such an opinion of his own strength, that he thought it impossible that in that time their brethren either could or durst come to relieve them; and so by this

means, through his arrogancy and cruelty he was carried headlong to his own de∣struction, whereas by granting them fair quarter, he might have brought them un∣der his yoke, and have spread his victories much further.

Vers. 5. And behold, Saul came after the herd out of the field.] Being onely yet elected king. and finding many to repine against it, returning home he betook himself, as most Interpreters hold, to his wonted countrey imployments. But this agreeing not with the state of his being conducted home, chap. 10.26 may rather be understood of casuall coming after the herd, and that it is here expressed onely because of that which followeth his taking a yoke of the oxen, and hewing them, &c.

Vers. 6. And the spirit of God came upon Saul when he heard those tidings, and his anger was kindled greatly.] Herein we see how fairly Saul carried himself as long as those gifts of Gods spirit were continued to him, wherewith the Lord had fitted him for the government of his people. He that was so patient in his own cause, that when certain children of Belial scorned and despised him, he passed it by as if he had taken no notice of it, chap. 10.27. was now impatient of the wrong that was done to the Lord and his people by the Ammonites, that had propounded such intollerable conditions to the men of Jabesh-gilead; now his anger was kindled greatly, and it never abated till he had rescued his poore oppressed brethren out of the danger they were in. As for that expression, And the spirit of God came upon Saul, see the note Judg. 3.10.

Vers. 7. Whosoever cometh not forth after Saul and after Samuel, so shall it be done unto his oxen.] It may well be that Saul took this course of hewing a yoke of oxen in pieces, and sending the pieces to the severall tribes of Israel, in imitation of the Levite Judg. 19.29. who did thus cut his concubine in pieces, and sent them to the severall tribes, the better to stirre up their indignation. And in the message he sent to the tribes, because he was not yet generally approved and received as king of all the people, he useth not his own name onely, but Samuels also (who it seems ac∣companied him home from Mizpeh as others did, chap. 10.26. and so was now with him) that by this means he might make sure that all should come; if not for respect of him their king, yet out of regard had to Samuel, Gods Prophet, and formerly their Judge.

And the fear of the Lord fell on the people, and they came out with one consent.] That is, though Saul did what he could to make the people afraid to disobey his com∣mand, yet it was of God that they were so generally stricken with fear, and there∣upon ready to come forth at the command of their new chosen king: as it is said of the Canaanites that were restrained from pursuing Jacob and his family, when his sonnes had made that massacre in Schechem; Gen. 35.5. And they journeyed; and the terrour of God was upon the cities that were round about them, and they did not pursue after the sonnes of Jacob.

Vers. 8. The children of Israel were three hundred thousand, and the men of Judah thirty thousand.] The men of Judah are reckoned apart from the children of Israel; and these reasons may be given for it: 1. Because they usually had the privi∣ledge of going first against the enemy, in any common danger: 2. To let us see that the tribe of Judah, though the chief, and the tribe wherein God had said the throne should be established, Gen. 49.10. yielded to obey Saul chosen out of the

least of the tribes: or thirdly, because this would intimate how willingly the people flocked together, when out of Judah alone there came thirty thousand, though by the continuall incursions of the Philistines, they were forced to look to the defence of their own coasts against these their neighbours.

Vers. 9. And they said unto the messengers that came, &c.] That is, Saul and Samuel.

Vers. 10. Therefore the men of Jabesh said, To morrow we will come out unto you, &c.] They repeat the main head of the covenant they had made with the king of Ammon, to wit, that they would come forth and yield themselves, concealing the condition, that is, if help came not in the mean time; by concealing whereof they both provide for their own safetie, that nothing might be presently attempted against them, and make their enemies the more secure, that Saul might come upon them unawares.

Vers. 11. Saul put the people in three companies, and they came into the midst of the host in the morning watch, &c.] It seems Saul marched all night, that by the morning watch he might come upon them, and surprise them unawares. And thus he raised the siege of Jabesh-gilead, and freed them from that horrid cruelty which the enemy entended against them; and how thankfull the inhabitants of this citie were to Saul for this great benefit they enjoyed by his means, we may see chap. 31.11, 12, 13. And when the inhabitants of Jabesh-gilead heard of that which the Philistins had done to Saul; All the valiant men arose, and went all night, and took the body of Saul, and the bodies of his sonnes from the wall of Beth-shan, and came to Jabesh, and burnt them there. And they took their bones and buried them under a tree, and fasted seven dayes.

Vers. 13. And Saul said, There shall not a man be put to death this day; for to day the Lord hath wrought salvation for Israel.] In this reason that Saul gave why he would not suffer any man to be put to death that day, for to day the Lord hath wrought salvation in Israel, two things may be implyed: first, that he would not have a day of so much joy and triumph, stained with the least sorrow and mourning amongst any of the people: and secondly, that when God had shewn himself so good and gracious to his people, he could not think it fit to be so rigid & se∣vere against those that had at first slighted him in his sovereignty. However here again we see what a difference there was betwixt that which Saul was in his first govern∣ment, and that he was afterwards when the Spirit of the Lord was departed from him. Now none more humble and gentle then he, not a man should be put to death for him; but afterwards in his dealing with David, and the Priests of the Lord, he was another man, even bloud-thirsty, cruell, and implacable beyond measure.

Vers. 14. Then said Samuel to the people, Come, and let us go to Gilgal, and renew the kingdome there.] A city this was near hand, adjoyning upon Jordan; there Joshua renewed the covenant betwixt the Lord and his people, Josh. 5.9. and there Samuel now renewed the covenant concerning the kingdome betwixt Saul and the people. Before he was chosen, but this was as it were the solemnity of his inauguration and coronation: and now it seems he was anointed in publick as be∣fore in private; and therefore in the next chapter, Samuel speaking to the people, calls Saul severall times, the Lords Anointed.

Vers. 15. And there they made Saul king before the Lord in Gilgal; and there they sacrificed, &c.] It is evident therefore, that here now Saul and Samuel sacrifi∣ced together in Gilgal; whence we may certainly conclude, that the charge which Samuel gave to Saul, chap. 10.8. that he should stay for Samuel at Gilgal seven dayes▪ till he came to offer sacrifice for him, was not meant of Sauls immediate going to Gilgal, but of his going thither when he should be in a strait, and had not Samu∣el with him, as is before noted in the exposition of that place.

CHAP. XII.

Vers. 1. ANd Samuel said unto all Israel, Behold, I have hearkened unto your voice in all that ye said unto me, &c.] Samuel presseth them now more closely and sharply then ever, with their sinne in rejecting the government which God had established among them: first, because in this their jollity, for that glorious victory which their new king had obtained against the Ammonites, they were in danger to be puffed up with an opinion, that God approved that which they had done, and that they had not sinned in desiring a king: secondly, because having established Saul in the throne, & actually resigned the government into his hands, he might now speak the more freely, without giving the least ground of suspition that he was loth to give over the government, and therefore condemned them for choo∣sing a king.

Vers. 2. And now behold, the king walketh before you.] This is meant of Sauls being now settled in the supreme magistracy, as a shepherd or captain to lead and go∣vern the people, and to be as a shield unto them, to stand betwixt them and harms way: the like phrase there is Numb. 27.17. concerning which see the note there.

And I am old, and gray-headed, and behold, my sonnes are with you.] To im∣ply how good cause he had to be very well content in regard of himself, that the burden of the government should be taken from his shoulders, he wisheth them to remember that he was now grown aged, I am, saith he, old and gray-headed, and then he addes, and behold my sonnes are with you, that is, they are amongst you, as one of you, they shall lay no claim to the government no more then I do; so that this he saith: either first, the more to clear his integrity who was willing his sonnes should lay down the power of government as well as himself: or secondly, to intimate that if they could charge him for any wrong done, his sonnes should make satisfaction: or else to imply, that of them they might be satisfied concerning his course of life; and particularly, whether he did any way incourage them in those wicked courses they ranne into, chap. 8.3.

Vers. 3. Behold, here I am, witnesse against me before the Lord, and before his anointed, &c.] As if he should have said, being now the power of government is transferred to another, ye need not fear to speak your minds of me, and therefore if ye can accuse me of any evil, speak it freely. And this protestation of his innocency he makes: First, that he might the more freely reprove them. Secondly, to mani∣fest the greivousnesse of their sinne, who had without any just cause rejected the government which God had erected among them. And thirdly, to propound this covertly, as a pattern for their new chosen king to follow, before whom all this was spoken, witnesse against me before the Lord, and before his Anointed.

Vers. 7. Now therefore stand still, that I may reason with you before the Lord, of all the righteous acts of the Lord, &c.] That is, both mercies and punishmen••••; but cheifly I conceive this is meant of his mercies, wherein the Lord approved his faithfulnesse, in performing the covenant which he had made with them; for these he presseth upon them, to discover the hainousnesse of their sinne in rejecting his go∣vernment, who had so carefully protected them against all their enemies, and so abundantly blessed them in every regard.

Vers. 8. The Lord sent Moses and Aaron, which brought forth your fathers out of Egypt, and made them dwell in this place.] This making them to dwell in the land of Canaan, is ascribed to Moses and Aaron: First, because they led the people from Egypt through the wildernesse, and brought them unto the land which God had promised them: and secondly, because Moses put them in possession of that part of the land which was without Jordan, and substituted Joshua in his place, who afterward gave them the possession of the rest of the land. But the chief thing intended, is to put them in mind of Gods mercy in giving them that land, without whom, neither Moses, nor Aaron, nor Joshua could have done it.

Vers. 9. And when they forgat the Lord their God, he sold them into the hand of Sisera, &c.] Samuel here calls the rebellion of the Israelites against God, a forgetting of the Lord; because if men did indeed think upon God as they ought to do they would not dare so to transgresse his commandments: and thence it is also, that David saith of wicked men, that God is not in all their thoughts, Psal. 10.4.

Vers. 11. And the Lord sent Jerubbaal▪ and Bedan, and Jephthah, and Samuel, &c.] Some conceive that Jair is here called Bedan, and that to distinguish him from that former Jair of whom Moses speaks, Numb. 32.41. and indeed there is one Bedan a Manassite mentioned, 1. Chron. 7.17. Others again think that this Bedan was some Judge of Israel, that is not mentioned in the book of Judges. But the more common, and I think the more probable exposition is, that Samson is here meant, and that he is called Bedan, because he was of the tribe of Dan; for Bedan signifieth in Dan, or, of Dan, and Bendan signifieth the sonne of Dan. As for Sa∣muels speaking of himself as of a third person, it is usuall in the Scripture, as we see Gen. 4.23. And Lamech said unto his wives, Adah and Zillah, Hear my voice ye wives of Lamech, hearken unto my speech: for I have slain a man to my wound∣ing, and a young man to my hurt. He particularly puts them in mind of Gods de∣livering them by him, because the deliverance which God had given them by him, was best known to them, and best served to condemn them for rejecting in his dayes that government which God had settled among them, and that in part for fear of their enemies.

Vers. 14. Then shall both ye, and also the king that reigneth over you, continue following the Lord your God.] That is, God will not destroy you, but you shall still continue a peculiar people to the Lord, shrouded under his conduct and pro∣tection.

Vers. 17. Is it not wheat-harvest to-day? I will call unto the Lord, and he shall send thunder and rain.] In Palestina thunder and rain in wheat-harvest was most unusuall, whence is that of Solomon. Prov. 26.1. As snow in summer, and as rain in harvest: so honour is not seemly for a fool: and that Amos 4.7. And also I

have with-holden the rain from you, when there were yet three moneths to the har∣vest; and I caused it to rain upon one city, and caused it not to rain upon another city. Now the rather did the Lord convince them of their sinne by this miracle, be∣cause hereby they might see their folly, both in rejecting the Lord, such a mighty pro∣tectour, who was able by thunder to destroy their enemies, as they had seen formerly chap. 7.10. and likewise in rejecting Samuel, who could by his prayers fetch down thunder and rain from heaven.

Vers. 18. And the Lord sent thunder and rain that day.] To wit, in some very extraordinary manner, in so much that the people were not onely fully convinced hereby, that they had sinned in desiring a king, but were also afraid that by this ter∣rible tempest they should have been destroyed; whence is that in the following verse, Pray for thy servants unto the Lord thy God, that we die not.

Vers. 20. And Samuel said unto the people, Fear not.] That is, despair not of Gods goodnesse and mercy.

Vers. 21. And turn ye not aside: for then should ye go after vain things, which cannot profit nor deliver.] Idols may be the vain things here principally meant, as Deut. 32.21. They have moved me to jealousie with that which is not God, they have provoked me to anger with their vanities: and Jer. 2.5. Thus saith the Lord, What iniquity have your fathers found in me, that they are gone farre from me, and have walked after vanitie, and are become vain? but withall we may well under∣stand it of every thing else, wherein they should seek for help and happinesse, having turned aside from following the Lord.

Vers. 22. For the Lord will not forsake his people, for his great names sake.] That is, because Gods name is called upon you, and so it would not be for his glory to forsake you; and indeed all the good which God doth for his Church and people, is more for his own glory, then for any good he sees in them.

Vers. 23. Moreover, as for me, God forbid that I should sinne against the Lord, in ceasing to pray for you.] They had desired him to pray for them, vers. 19. but the injury they had done him might make them fear he would not regard them; the ra∣ther, because the thunder he had prayed for, might argue some displeasure conceived in him against them, and therefore he assures them that he would not cease neither to pray for them, nor to instruct them, but (saith he) I will teach you the good and the right way.

Vers. 24. Onely fear the Lord, and serve him in truth, &c.] As though he should say, else my praying for you will do you no good.

CHAP. XIII.

Vers. 1. SAul reigned one yeare, and when he had reigned two years over Israel.] The first clause, Saul reigned one yeare hath reference to the time when those things were done, mentioned in the two former chapters; when Saul by occa∣sion of his victory over the Ammonites, and his raising the siege of Jabesh-gilead, was at Gilgal confirmed and solemnly inaugurated king of Israel, then he had reig∣ned one yeare, to wit, from the time that he was chosen and publickly declared king at Mizpeh, chap. 10.24. and then the second clause, And when he had reigned two years over Israel, hath relation to that which is here related in this chapter, to wit,

that a full yeare after his solemne inauguration at Gilgal, when he had in all reigned two years, then he began to raise an army of three thousand men, as intending now to drive the Philistines out of those forts which they held in the land of Israel, and to save the people from the cruell oppression of those their insulting enemies.

Vers. 2. And the rest of the people he sent every man to his tent.] Having ap∣pointed the people to assemble themselves as at other times, out of them he chose three thousand to be in arms with him and his sonne Jonathan, and the rest he dismissed.

Vers. 3. And Jonathan smote the garrison of the Philistines that was in Geba.] That is, in Gibeah of Benjamin: One main reason why Saul had raised an army of three thousand Israelites, was doubtlesse that they might surprise all those garri∣sons which the Philistines kept in the land of Israel, wherewith they did mightily oppresse the Israelites, and kept them in such miserable bondage, that they would not suffer them to have any weapons of warre, (but what they got by stealth, or kept hid in some secret place) nor would let a smith live among them, least by that means they should get them swords or spears, as is afterwards expressed, vers. 19. Jonathan therefore having a thousand of these new mustered forces to be under his command, did presently addresse himself to this work, and went and smote a garrison of the Philistins in Gibeah; making this no doubt his first enterprise, because Gibeah was his own countrey, the place where his father and ancestours had lived before him, chap. 10.26.

And Saul blew the trumpet throughout all the land, saying, Let the Hebrews heare.] That is, he gave order to the messengers he sent abroad, to proclaim and to make known in all parts by the sound of a trumpet, both the victory which Jonathan had gotten for their encouragement, and how the Philistines were hereupon enraged, and made great preparations against them, that having this warning, they might in every place take heed to themselves, and that they might send further forces from all parts to be with him at Gilgal.

Vers. 4. And all Israel heard say, that Saul had smitten a garrison of the Phi∣listines.] Though it was Jonathan that smote the garrison, yet it is here ascribed to Saul, because usually that which a kings Generalls do, that the king himself is said to do; and besides it is probable, that it was expressely made known to the people, that Jonathan had not done this without Sauls approbation.

And the people were called together after Saul to Gilgal.] Because Samuel, chap. 10.8. had appointed Saul that he should go down to Gilgal (to wit, if he came to be in any danger, or took occasion to attempt any thing against the Philistines) and should there wait for him seven dayes, till he came and advised him what he should do, and offered sacrifice both for him and for the people, therefore was Gilgal ap∣pointed to be the rendevouz for the people.

Vers. 6. When the men of Israel saw that they were in a streight (for the people were distressed, &c.] That is, their apprehension of the danger they were in was not without cause: for they were indeed in great distresse, the enemies being innumera∣ble, and withall strong and well armed with horses and chariots, and the Israelites on the other side but few in number, and those either unarmed, or very poorely pro∣vided to joyn in battel with that mighty army of the Philistines. And thus they that erewhile reposed all their hope of safety in having a king, did now follow their

king trembling as it follows vers. 7. and were taught, that without Gods assistance all humane devices and counsell are nothing worth.

Vers. 8. And he tarried seven dayes, according to the set time that Samuel had appointed.] That is, he tarried untill the seventh day, and part of that; for that he tarried not till the seven dayes were out, as Samuel had appointed, chap. 10.8. is evident in the thirteenth verse of this chapter, where Samuel reproves him, because he had not herein kept the commandment of the Lord.

Vers. 9. And Saul said, Bring hither a burnt-offering to me, and peace-offerings. And he offered the burnt-offering.] That is, the Preists for him. As Elkanah did, chap. 1.3. And this man went up out of his city yearly, to worship and to sacrifice unto the Lord of hosts in Shiloh: and Solomon, 1. Kings 3.4. And the king went to Gibeon to sacrifice there, for that was the great high place: a thousand burnt-offerings did Solomon offer upon that altar. Some conceive that he did it himself, and that this was the sinne for which Samuel afterward reproved him, to wit, that he intruded himself into the Priests office. But this is not probable: first, because Samuel being a Levite not a Priest, might not offer sacrifice by the ordinary rule of the Law, no more then Saul: and therefore Sauls staying for Samuel seven dayes, was not enjoyned upon this ground, because it was lawfull for him to sacri∣fice, not for Saul. And secondly, because Saul afterward excuseth himself, that what he had done contrary to the commandment of the Lord, he was constrained by necessity to do it: but for this sacrificing himself without a Priest, he could pretend no necessity, Ahiah the high Priest the sonne of Phinehas being then with him in the camp, chap. 14.3. Doubtlesse therefore the sinne of Saul was this, that having received a charge from the Lord by Samuel, chap. 10.8. that he should stay for Sa∣muel at Gilgal seven dayes, and not resolve upon any thing till he came, when they were to offer up sacrifices unto the Lord, and Samuel was to advise Saul what he should do; Saul having stayed till the seventh day was almost expired, began to conclude that Samuel would not come, and fearing least if he staid any longer, his souldiers might all slink away, or that the Philistines might fall upon them on a suddain, before they had by sacrifices sought the Lords favour and help, he resolved not to stay any longer for Samuel, for fear of the worst, (which argued his diffi∣dence and distrust in God) and thereupon commanded sacrifices to be offered, in∣tending after that was done, to pitch upon some course or other for the defence of themselves and their countrey against the Philistines. This I say was Sauls sinne, not that he himself offered sacrifices; for this Samuel never charged him with.

Vers. 10. As soon as he had made an end of offering the burnt-offering, behold Samuel came.] And thus for want of staying an houre or two longer then he did, perhaps lesse, he brake the commandment of God and forfeited his kingdome.

And went out to meet him that he might salute him.] The rather happely, be∣cause out of a guilty conscience he feared Samuels displeasure, and by this externall reverence, therefore sought to prevent it, and to let him see, that what he had done was not done out of any contempt of the directions which he had given him.

Vers. 11. And Samuel said, What hast thou done?] He saw well enough what he had done: But by these words of discontent, What hast thou done? he expresseth his displeasure against him, and withall the danger that Saul was in, because of this his disobedience.

And Saul said, Because I saw that the people were scattered from me, and that thou camest not within the dayes appointed, &c.] In these words Saul intimates, that because a great part of the seventh day was past, he conceived that Samuel would not have come within the appointed time; and so he seeks to cast the blame upon Samuel, rather then he would acknowledge himself in a fault.

Vers. 12. I forced my self therefore, and offered a burnt offering.] As if he should have said, It went against me to sacrifice before thou wert come, but I was constrained by necessity, I could stay no longer unlesse I would have suffered the enemy to come upon this weak unarmed company, before we had made supplicati∣on to the Lord; and what a disadvantage would that have been?

Vers. 13. And Samuel said to Saul, Thou hast done foolishly; thou hast not kept the commandment of the Lord, &c.] To wit, because he waited not for Sa∣muel all the seven dayes, as Samuel had appointed him, chap. 10.8. See the note above, vers. 9.

For now would the Lord have established thy kingdome upon Israel for ever.] This may seem to contradict that prophecy of the establishing the kingdome in Ju∣dahs tribe, Gen. 49.10. The scepter shall not depart from Judah, nor a lawgiver from between his feet, untill Shiloh come: and unto him shall the gathering of the people be. But we must know that God speaks here to the capacity and according to the sight and judgement of man, and therefore without respect to Gods decree which is secret to man, teacheth us to judge of Sauls rejection as a fruit of sinne, and his supposed obedience as that which might have been a means to confirm the kingdome to him and his. For whereas some understand these words thus, The Lord would have established thy kingdome upon Israel for ever, that is, all thy dayes; that cannot I conceive be the meaning, because Saul did enjoy the kingdome all his life; whereas Samuel speaks here of something God would have done for him, if he had obeyed the commandment of the Lord which now by his sinne he had forfeited and lost.

Vers. 14. But now thy kingdome shall not continue; the Lord hath sought him a man after his own heart, &c.] That is, the kingdome shall not now be settled up∣on thee and thy posterity, as it should have been, but God hath provided himself of another man to succeed thee in the throne; and this was David, a man after Gods own heart, whose heart was sincerely bent to do all the will of God, even according to Gods own heart, which could not be said of Saul that alwayes had an hypocri∣ticall heart; and the Lord, saith Samuel, hath commanded him to be captain over his people, &c. that is, he hath decreed to give him the charge of governing his people. It was some time after this ere Samuel was sent to anoint David; onely because God had firmly decreed that it should so be, therefore Samuel speaks of it, as if it were done already; The Lord hath commanded him to be captain over his people; and so we see elsewhere, the Lord expresseth his decree concerning the ravens feeding Eli∣jah, I have commanded the Ravens to feed thee there, 1. Kings 17.4. It may seem strange indeed that the kingdome should be removed from Sauls family for so small an offence as one would judge this of Sauls to have been; for what great matter was there in it, that Saul should offer a sacrifice perhaps an houre or two before it should have been done? for, first, there was no hurt in the thing it self, it

was a part of Gods worship in the Law enjoyned: and secondly, it was done but a very little while before it should have been done; Samuel had appointed Saul to wait for him seven dayes and he had waited till the seventh day was almost ended: thirdly, considering what a mighty army the Philistines had, not farre from him, and how many of his own people were runne away from him, and how full of fears the rest were that remained with him, it might argue a great deal of courage and confidence in God, that he durst stay there so long as he did: and fourthly, it was out of a good intention that he did not stay any longer, but offered a sacrifice before Samuel came; namely, that he might not be set upon by the Philistines before he had made suppli∣cation to the Lord, and that he might by this means encourage his fainthearted soul∣diers, and prevent their running away after their fellows; and therefore I say it may perhaps seem strange, that by this offence he should loose the kingdome. But for this we must consider: first, that there may be much wickednesse of heart in doing that which may seem outwardly a small offence: secondly, it cannot be a small mat∣ter to disobey any commandment of God; the excellency of the person makes the disobedience great, in whatever the offence is committed: and thirdly, Saul being the first king of Israel, God was pleased by this severity against Saul for his first re∣bellion against Gods command to make him an example to all that should after∣wards succeed in that throne, that they might fear to transgresse the commandment of the Lord as he had done. As the Lord did with great severity punish the first sinne of the Priests, to wit, that of Nadab and Abihu, Levit. 10.1. that all the suc∣ceeding posterity of Aaron, might be rendred thereby the more warie how they car∣ried themselves in their preistly office; so likewise he did here sharply punish the first sinne of the first king of Israel, that all that should afterwards sit in that throne, might learn to be very strict in observing whatever God should give them in charge.

Vers. 15. And Samuel arose, and gat him up from Gilgal, unto Gibeah of Benjamin.] And Saul with him, or immediately after him, as is evident in the 16. verse, And Saul and Jonathan his sonne—abode in Gibeah of Benjamin: and indeed it is not likely that he would have gone nearer to the enemy (for Gibeah was farre nearer to Michmash where the Philistines were, then Gilgal) if he had not been encouraged by Samuel, especially considering, that of his three thousand souldiers mentioned vers. 2. and the people that were afterward called to Gilgal, vers. 4. there were now but six hundred left, and those unarmed, and in great ter∣rour because of the Philistines: unlesse happely he went thither, because it was his own city, a place of greater strength, and better assured unto him then Gilgal was.

Vers. 17. And the spoilers came out of the camp of the Philistines in thru companies, &c.] These were sent out to spoil the countrey, and to fetch in booty to the camp, and therefore they went out three severall wayes, one to Ophrah a city of Benjamin, Josh. 18.23. that lay southwest from Michmash; the other to Bethoron a city of Ephraim, Josh. 16.3. that lay northwest; and the third toward the valley of Zeboim, that is, the desert of Jordan, which was eastward.

Vers. 19. Now there was no smith found throughout all the land of Israel: (for the Philistines said, Lest the Hebrews make them swords or spears.] This they did after they had disarmed them; and for the same cause it may well be that Nebuchad∣nezzar carried away all the craftsmen and smiths out of the land of Israel, 2. King••

24.14. And he carried away all Jerusalem, and all the Princes, and all the mighty men of valour, even ten thousand captives, and all the craftsmen and smiths: and Jer. 24.1. Nebuchad-rezzar king of Babylon had carried away captive Jeconiah the son of Jehoiakim king of Judah, and the Princes of Judah, with the carpenters and smiths from Jerusalem, & had brought them to Babylon. Now it is probable that the Philistines disarmed the Israelites in those dayes when the Ark was taken, and that ever since that time they had used this policy of keeping them from having any smith in Israel: for first, after that solemn repentance of the Israelites in the dayes of Samuel, chap. 7.3, 4. we reade not of any memorable victory which the Philistines obtained against the Israelites; but rather the contrary, chap. 7.13, 14. So the Philistines were subdued, and they came no more into the coast of Israel: and the hand of the Lord was against the Philistines all the dayes of Samuel. And the cities which the Philistines had taken from Israel, were restored to Israel, from Ekron even unto Gath, and the coast thereof did Israel deliver out of the hands of the Philistines: and secondly, though the Israelites prevailed often against the Phi∣listines, yet all this time they might have few other weapons but such as in ancient times they most used, to wit, clubs, and bows, and slings, &c. The chief victory they got was we see miraculous, not gotten with sword or speare, but with thunder from heaven, 1. Sam. 7.10. and thirdly, these craftsmen being once rooted out, in a short peace under Samuel they could not easily be replanted again, the Philistines especially keeping garrisons still for this purpose in their land.

Vers. 20. But all the Israelites went down to the Philistines to sharpen every man his share and his coulter, &c.] That is, either into the land of the Philistines, or rather to the garrisons of the Philistines that were in the land of Israel, where it seems they kept smiths for this purpose.

Vers. 22. There was neither sword nor speare found in the hand of any of the people that were with Saul and Jonathan.] But how then a little before this did Jonathan smite the garrison of the Philistines in Geba, vers. 3. I answer, first, they might have clubs, and bows, and slings, and these were the most usuall weapons in those times, see 1. Chron. 12.1, 2. Now these are they that came to David to Zik∣lag, while he kept himself close, because of Saul the sonne of Kish: and they were among the mighty men helpers of the warre. They were armed with bows, and could use both the right hand and the left in hurling stones, and shooting arrows out of a bow: Judg. 20.16. Among all this people there were seven hundred chosen men left-handed, every one could sling stones at an hair breath, and not misse: secondly, some iron arms they might hide and keep secret from the Philistines: and thirdly, those happely that were better armed of the three thousand mentioned vers. 2. were those that fled from Saul, and the six hundred that stayed with him, were of the people that were come up to him unfurnished of such arms: for it is very improbable which some say, that those that ranne not away from Saul, but followed him trem∣bling, as it is said vers. 7. did in their fear cast away their arms, or leave them in the camp behind them.

Vers. 23. And the garrison of the Philistines went out to the passage of Mich∣••ash.] That is, the body of the Philistines army remaining in the plain adjoyning, there went out a company and took a passage near to them, which was a place of advantage, and kept it against the Israelites.

CHAP. XIV.

Vers. 1. JOnathan the sonne of Saul said unto the young man that bare his armour, Come and let us go over to the Philistines garrison.] This Jonathan pro∣pounded by a speciall instinct of Gods spirit, for otherwise it would have been a tempting of God, that having one man alone with him (his armour-bearer, that is, his squire, as we use to call them) he should set upon a whole garrison of the Phili∣stines; and hence it was that he told not his father, to wit, lest out of fear he should disswade or hinder him.

Vers. 2. And Saul tarried in the uttermost part of Gibeah, under a pomegran••e tree, which is in Migron.] This is the name of some field or plain, near unto Gi∣beah, mentioned, Esa. 10.28. He is come to Ajah, he is passed to Migron: at Michmash he hath laid out his carriages: where Saul with his company lay now within their trenches and fortifications; in regard whereof also it is likely the Phi∣listines sent out those three spoyling bands to waste the countrey, chap. 13.17. to see if by this means they could draw Saul out of his fastnesses; and that the Phili∣stines flouted Jonathan with this, vers. 11. Behold, the Hebrews come forth out of the holes where they had hid themselves.

Vers. 3. And Ahiah the sonne of Ahitub, Ichabodi brother, &c.] That is, he also was with Saul in Migron; and it seems because of the straits the people were in, he was come to bring the Ark thither, for the peoples encouragement, as they had been wont formerly to do in the like case; for in the 18. verse it is expressely said, that the Ark was there. It is evident that Ahimelech, who gave the shewbread and Goliahs sword to David when he fled from Saul, and who was thereupon slain by Sauls command, was the sonne of Ahitub, chap. 22.9. and it is generally held, that he was then high-priest; either therefore this Ahiah was the elder sonne of Ahitub, and when he was dead then Ahimelech his brother succeeded him in the high-preist∣hood; or else this Ahiah, who was come with the Ark and the ephod to Saul, was the same that is there called Ahimelech, which indeed most Interpreters do hold. Af∣ter the death of Eli (his sonne Phinehas being before slain in the battell) Ahitub his grandchild, the sonne of Phinehas succeeded him in the preisthood, who it seems long enjoyed not that dignity, but dyed; (for God had threatned Eli that his children should die in the flower of their age, chap. 2.23.) and so Ahiah his sonne was now high-preist in his room.

Vers. 4. And between the passages by which Jonathan sought to go over unto the Philistines garrison, &c.] The discription of this place, through or over which Jo∣nathan and his armour-bearer were to go, that they might come to the garrison of the Philistines, is doubtlesse here inserted purposely to shew how hard an adventure it was that they undertook; but so exceeding intricate and obscure it is, that it is very hard to conceive thereby, how these rocks and passages lay; which may be the reason, that the most Expositours do not so much as undertake to explain the many difficulties that are in the Text; and indeed all that can be said herein, I conceive is this: It is evident that Michmash where the Philistines camp was, and Gibeah where Saul and Jonathan, and the forces of the Israelites were, chap. 13.16. lay North and South the one from the other; and that these two rocks here mentioned,

Bozez and Seneh lay together in the midst, the one Northward, the other South∣ward; for how else could it be said in the following verse, that the forefront of the one was situate Northward over against Michmash, and the other Southward over against Gibeah? But now the difficulty is, how therefore it can be here said, that these rocks were between the passages by which Jonathan sought to go over, and yet withall, that there was a sharp rock on the one side, and a sharp rock on the other side, which seem to be contrary the one to the other. But for the resolving of this, I know no other probable answer that can be given but this, to wit, first, that the passages between which the rocks are said to be, were the two severall streights or inlets, whereat there was a passable way, though craggy through these rocks, the one as they came from Michmash to go to Gibeah, the other as they went from Gibeah to go to Michmash; so that indeed there was but one passage through these rocks (and that was surely the passage mentioned in the last verse of the foregoing chapter, which the Philistines had surprized) onely the two inlets into this are the passages here intended, the one called the passage of Michmash, as we see chap. 13.23. the other the passage of Gibeah. And secondly, that whereas it is said there was a sharp rock on the one side, & a sharp rock on the other, the meaning is, not that as men went along in this passage there was a sharp rock on each side, to wit, on the right hand and on the left (for the rocks standing the one with the forefront Northward, and the other with the forefront Southward, that could not be. He that went through this passage from Gibeah to Michmash, must go over both rocks, one after another, and could not have one on his right hand, and the other on his left) but that there was a sharp rock on the one side toward Michmash, and a sharp rock on the other side toward Gibeah, which is mentioned to shew that unlesse it were by that passage which the Philistines kept, there was no going over; a sharp steep crag∣gie rock making the way unpasseable in all other places; all which notwithstand∣ing, Jonathan with his armour-bearer clambered over this rock on his hands and feet, and so got to the garrison of the Philistines.

Vers. 6. Come, and let us go over unto the garrison of these uncircumcised.] This calling the Philistines uncircumcised, was to intimate that Jonathan relyed up∣on the covenant which God had made with his people, and consequently upon the promises which the Lord had given them that they should vanquish their enemies, and happely more particularly, upon that which the Lord had said concerning Saul, that he should save his people out of the hand of the Philistines, chap. 9.16. Yet he addes, It may be that the Lord will work for us; for though he were carried to this attempt by a powerfull instinct of Gods spirit, and a strong faith in the pro∣mises of God, yet because he had not a speciall promise of victory at this time, he is not confident of the successe, but leaveth that to God. It may be, &c.

Vers. 7. Behold, I am with thee according to thy heart.] That is, as willing and ready to follow thee in this enterprise, as thine own soul can desire.

Vers. 9. If they say thus unto us, Tarty untill we come to you; then we will stand still▪ &c.] By the secret guidance of Gods holy spirit, he pitcheth no doubt upon this, as a signe whereby he should know whether they might with hope of successe undertake this attempt, and no doubt prayed that it might prove a true to∣ken, as Abrahams servant did in alike case, Gen. 24.13. (concerning which see the

note there.) Yet was not this chosen without some ground of naturall reason; for if they said, Tarry untill we come to you, it might argue courage and boldnesse: but if they said, Come up to us, that might bewray some fearfulnesse in them.

Vers. 11. And both of them discovered themselves unto the garrison of the Philistines, &c.] To wit, in the way that led to the ordinary passage, which was now kept by the Philistines. As for that scoff of the Philistines when they espied them, Behold, the Hebrews come forth out of the holes, see the note above, vers. 2.

Vers. 12. And the men of the garrison answered Jonathan and his armour-bearer, and said, Come up to us, and we will shew you a thing.] This they say by way of derision, as implying that they durst not come up, or that if they did, they would give them their payment; but God intended it as a token advising Jonathan what he should do.

Vers. 13. And Jonathan climbed up upon his hands and upon his feet, &c.] To wit, because the way where they went was so steep, that otherwise they could not have clambered up, and because by this means they might the better shelter themselves under the rocks, and so get up unespyed; for we must know that they went not up in the ordinary passage which was kept by the Philistines, but when they had dis∣covered themselves to the Philistines in that way, and the Philistines had in a scof∣fing manner challenged them to come up, as is before noted, vers. 11, 12. then they turned aside and crept up on the sharp rock above mentioned, vers. 4. where the Philistines never dreamt of an enemies coming upon them, and so came upon them unawares. Had they climbed up in any place where the Philistines could have seen them, we may well think that they might easily have beaten them down; but they therefore wound about some other way, and clambering up on all foure (as we use to say) did shelter themselves under the covert of those craggy rocks, till they were gotten up in a place where the Philistines looked not for them.

Vers. 15. And there was trembling in the host, &c.] In these words is shewn, whence it was that Jonathan and his armour-bearer should so strangely beat down the garrison of the Philistines before them, and that presently upon this, the whole army of the Philistines should so easily be put to disorder and flight; it was because the Lord had stricken them all with a mighty terrour, there was trembling in the host, &c. not onely the garrison was thus affrighted whom Jonathan at first assault∣ed, but those also in the camp, and the spoilers, to wit, those mentioned before, chap. 13.17. they also trembled; all which too was helped forward with a terrible earth∣quake that was sent at the same time; the earth quaked, that is, that also was moved under them, and seemed as it were to quake for fear; which, I say, no doubt the Lord sent, the more to terrifie and affright the Philistines.

Vers. 18. And Saul said unto Ahiah, Bring hither the Ark of God, &c.] This he enjoyned, that Ahiah having put on the Ephod, might enquire of God what was the cause of that tumult in the camp of the Philistines, and what he should do. Saul had already been a long time in great straits; for all his souldiers except six hundred were gone away from him, the Philistines lay close upon him with a migh∣ty army, insomuch that he durst not stirre out of his trenches in Gibeah; and the enemy taking the advantage thereof, had sent out three companies of spoilers to wast and spoil the countrey round about; and yet all this while we reade no that he en∣quired

of God, though he had the Ark all this while with him. But now when his watchman had descried a tumult in the camp of the Philistines, and that he per∣ceived by the absence of his sonne and his armour-bearer, that they were engaged amongst them, and that it was probable by the relation of his watchman, that the Philistines were disordered; now on a sudden not knowing what he should do, the Priest was called to enquire of God; and yet it was but a sudden fit of devotion to which he was forced by his present distresse, as is evident by that which follows immediately in the next verse.

Vers. 19. The noise that was in the host of the Philistines went on and increased; and Saul said unto the Priest, Withdraw thine hand.] This did notably discover Sauls profanenesse; being at first perplexed and not knowing what to do, he called for the Ark to enquire of God; but presently again perceiving by the increasing noise and tumult in the camp of the Philistines, that some greivous disaster had in∣deed befallen them, then away with the Ark, away with the Priest and his Ephod; Ahiah, saith he, withdraw thine hand, as if he should have said, Give over, it is no time now to stand consulting and enquiring of God; the increasing of the tumult sheweth evidently enough what we have to do; we shall lose an opportunity of vi∣ctory, which afterwards we may wish for when it is too late, and therefore must not now lose time to ask counsel of God. And indeed, by the many sad effects that accompanied the following victory, we may see how much God was displeased with this his profane contempt of the ordinance of God.

Vers. 21. Moreover, the Hebrews that were with the Philistines, even they al∣so turned to be with the Israelites that were with Saul and Jonathan.] That is, their bondmen and servants; yea, and those also that for fear were forced to come up with their carriages and provision, &c. to the camp of the Philistines.

Vers. 24. And the men of Israel were distressed that day.] Being weary through labour and toil, and ready to faint, they durst not eat any thing because of Sauls oath; and herein they were distressed. But if besides they were hunger-bitten before, by reason of the spoiling bands of the Philistines, that kept all provisions from them, this must needs make their misery the greater.

For Saul had adjured the people, saying, Cursed be the man that eateth any food untill evening.] That is, he had with an oath pronounced concerning the people, that he should be accursed, and as an accursed thing should be put to death, whosoe∣ver he was amongst them that should eat any thing untill the evening, as is evident by that sentence pronounced against Jonathan, when he had onely tasted of the ho∣ney in the wood, vers. 44. And Saul answered, God do so, and more also; for thou shalt surely die Jonathan. The reason why Saul did this, was that the people might not loose any time from pursuing the enemy. But the oath was rash and inconside∣rate, and like enough to have proceeded from a proud desire to seem very zealous in the pursuing of these enemies, against whom erewhile he durst not shew his head.

Vers. 27. He put forth the end of the rod that was in his hand, and dipt it in an hony-combe, and put his hand to his mouth, and his eyes were enlightened.] Being enfeebled with extreme labour and emptinesse, his eyes waxed dimme, which now by this little refreshing were enlightened again.

Vers. 28. Then answered one of the people, and said, Thy father straitly charged

the people with an oath, &c.] That which is spoken with reference to any thing be∣fore done by another man, is called an answer in the Scripture phrase, as well as that which is spoken with reference to something before said by another; so when Christ had whipped out those that profaned the Temple, it is said, Joh. 2.18 Then answered the Jews and said unto him, What signe, &c. and so it is here. Yet it may be con∣ceived, that Jonathan encouraging the people in the pursuit of the enemy, one of the company returned him this answer, to shew the reason why the souldiers were faint and could not follow on.

Vers. 31. And they smote the Philistines that day, from Michmash to Aijalon.] Which was in the tribe of Dan, Josh. 19.42. and therefore not farre from the Phili∣stines countrey: yet some hold that it was anothet Ajalon in the tribe of Judah, 2. Chron. 11.10.

Vers. 32. And the people flew upon the spoil, and took sheep and oxen, &c.] To wit, when the evening was come, and the time prefixed by Saul expired; being then pressed with extreme hunger through long fasting and labour, they greedily flew up∣on the spoyl, dressed and eat it, not staying till it could be throughly cleansed of the bloud, the life as it were yet panting in the flesh, which was contrary to the Law, Deut. 12.16. Onely ye shall not eat the bloud, ye shall poure it upon the earth as water; and thus they that were so very carefull to observe the kings edict, never regarded the breach of Gods commandment.

Vers. 33. And he said, Ye have transgressed.] Or, Ye have dealt treacherously; Thus he was eager against the people for eating with the bloud, but never charged himself, who by a rash vow had thus caused the people to sinne.

Roll a great stone unto me this day.] To wit, either that thereon in Sauls sight they might kill and eat, to the end he might see them let the bloud run clearly out from the cattell they killed: or else, for the building of the Altar mentioned, vers. 35. that they might kill and eat as it were in the presence both of God and their king, that so he might be sure to prevent their eating with the bloud any more.

Vers. 35. And Saul built an altar unto the Lord.] To wit, either as a monu∣ment of this his late victory, or rather that he might offer thereon gratulatory sacri∣fices for that glorious victory which God had given them. And this is said to be the first altar that he built unto the Lord; either because those altars in Gilgal and else∣where, whereon he had formerly sacrificed, were built by others before, and this was the first which he built himself, or else because those altars were onely set up for pre∣sent use, and then demolished again; but this was the first which he built for a stand∣ing continuing altar; which then is noted, because it was directly against the law of God, as we may see in the notes, Exod. 20.24.

Vers. 36. Then said the Priests, Let us draw near hither unto God.] That is, let us enquire of God before the Ark: because the prosecuting of the enemies by night, which Saul had motioned to the people, was an act of some danger, and the people were very forward to do what he advised, therefore the Priest interposed him∣self, and wished them by all means to enquire first of the Lord; and this perhaps he did the rather, because he saw what ill effects had followed upon Sauls neglecting to do this before, ver. 19. to wit, that Saul by a rash and unadvised oath had weakened the hands of the people in the pursuance of their victory, and had been withall the

occasion of a grievous sinne amongst the people, which was their eating of the spoil with the bloud, vers. 32.

Vers. 37. But he answered him not that day.] When Saul had enquired of the Lord by the judgement of Urim and Thummim, the Lord answered him not: but whence was this? doubtlesse the Lords displeasure was against Saul, not against Jonathan, who though he had done what his father had forbidden, and that with an oath, that whosoever should offend therein should be accursed, and so put to death; yet he did it ignorantly, not knowing that his father had made such a vow, and was compelled too by necessity, being ready to faint when he reached out his rod, and so by tasting a little honey refreshed himself: yet it is evident too, that the Lords refu∣sing to answer Saul tended to this, that it might be discovered that Jonathan had transgressed the command and vow of his father; but why? not so much to discover Jonathan to be the party with whom the Lord was offended; as first, to discover to Saul his hypocrisie, and the rashnesse of his unadvised oath, who had hereby hin∣dred the victory, caused the people to sinne, and now brought his own sonne under the danger of being accursed and put to death: and secondly, to shew the religious respect that was due to an oath.

Vers. 38. And Saul said, Draw ye near hither all the chief of the people; and know and see wherein this sinne hath been this day.] Saul concluded that God was offended, when he had enquired of him by the Priest, and he would not answer him: and therefore presently commanded all the chief of the people, that is, all the heads of the Tribes and families to draw near unto him, to wit, that by drawing lots it might be discovered who it was that had sinned and offended God amongst them: for though himself had sinned in that rash and unadvised oath that he took, ver. 24. and and that he knew the people had sinned grievously in eating with the bloud, vers. 32. yet like a true hypocrite, he never minded these things, but concluded that the breach of his vow and command, must needs be the great offence which caused the Lord to be silent; and therefore for the finding out of this, he would have them draw lots.

Vers. 43. I did but tast a little honey with the end of the rod that was in mine hand, and lo I must die.] As if he had said, That which I did was a very small of∣fence, if any, especially considering that I knew not of the oath, and yet it seems I must die for it.

Vers. 44. And Saul answered, God do so, and more also.] See the note Ruth. 1.17.

Vers. 45. As the Lord liveth, there shall not one hair of his head fall to the ground; for he hath wrought with God this day.] That is, through Gods blessing and assistance, he hath been the means of procuring a most glorious victory to the children of Israel.

Vers. 47. So Saul took the kingdome over Israel, and fought against all his ene∣mies, &c.] That is, being confirmed in his kingdome by this glorious victory over the Philistines, he again undertook the managing and administration of it; or else this may be spoken with reference to that which went before, to wit, that thus as we have heard he took upon him the kingdome, being chosen thereto of God, and in defence of the people fought against all their enemies.

Vers. 49. Now the sonnes of Saul were Jonathan, and Ishui, &c.] This Ishui is

also called Abinadab, chap. 31.2. and 1. Chron. 8.33. and 10.2. Ishbosheth (who is also called Eshbaal. 1. Chron. 8.33.) is not here mentioned though now above twenty years old, 2. Sam. 2.10. happely because he survived his father, and those onely are here mentioned that died with him, chap. 31.2. As for his sonnes which he had by Rizpah, 2. Sam. 21.8. they are not here named, because she was not his wife, but his concubine.

CHAP. XV.

Vers. 1. SAmuel also said unto Saul, The Lord sent me to anoint thee to be king over his people, over Israel.] That is, the Lord gave me commission to anoint thee king (for Samuel went not to Saul, but Saul came to Samuel) and this Samuel premised, before he gave him the following charge from the Lord, that he should go and destroy the Amalekites, that the remembrance of this honour, where∣to God had exalted him, might make him the more carefull exactly to do what God had enjoyned him.

Now therefore hearken thou unto the voyce of the words of the Lord.] In this word (now) Samuel covertly puts him in mind of his former transgression, chap. 13.8.9. As if he had said, though thou didst formerly neglect to do what the Lord enjoyned thee, yet now remember what God hath done for thee, and be sure strictly to observe this which God hath given thee in charge.

Vers. 2. I remember that which Amalek did to Israel, how he laid wait for him in the way when he came up from Egypt.] Three severall times God had fore∣told that he would destroy the Amalekites, and that for the violence which they of∣fered to the Israelites▪ to wit, Exod. 17.14. Numb. 24.20. and Deut. 25.19. And now Saul is sent to execute that vengeance upon them, which the Lord had so long time since at severall times threatned: for though the present king and people of Amalek had been cruell and bloudy adversaries to the people of God, as Samuels speech to Agag seems to imply, vers. 33. As thy sword hath made women childlesse, so shall thy mother be childlesse among women; and so had deserved to be destroyed for their own sinnes; yet because the Lord would have his people know that he had not forgot that former injurie of their Ancestours towards his people, though it were now above foure hundred years since; but intended now principally to be a∣venged on them for that, in the commission that he sent now to Saul for the de∣stroying of the Amalekites, he mentions no other cause but that wrong which of old their fathers had done to his people, expressing one circumstance as a great aggrava∣tion of their crueltie; namely, that when his poore people had been so long under a miserable bondage in Egypt, and were now newly escaped thence, then they came presently out against them, and sought to destroy them. I remember, saith the Lord, that which Amalek did to Israel when he came up from Egypt. Nor need it seem strange that the present Amalekites should be utterly destroyed, for that which their Ancestours had done so many years ago; for though God destroyes none everlast∣ingly, but for their own sinnes, yet with temporall punishments he doth usually punish the children for the sinnes of their Ancestours; especially when the children go in their fathers steps, as by that which is said of Agag vers. 33. it seems these did.

Vers. 3. Now go, and smite Amalek, and utterly destroy all that they have.]

That is, not the men and cattell onely, as is afterward expressed, but their cities also, and all the wealth therein, &c.

Vers 4. And Saul gathered the people together, and numbred them in Telaim.] Which most Expositours conceive to be the city of Judah called Telem, Josh. 15.24. As for the following clause wherein those of Judah are numbred apart by them∣selves, two hundred thousand footmen, and ten thousand men of Judah, see the note upon chap. 11.8.

Vers. 5. And Saul came to a city of Amalek, and laid wait in the valley.] The inserting of this here seems to imply, that either it was the first city he came to, or that it was the city where their king was.

Vers. 6. And Saul said unto the Kenites, Go, depart, get ye down from among the Amalekites, &c.] This must be meant either of the posterity of Jethro the Ke∣nite, who though they had planted themselves in the tribe of Judah, Judg. 1.16. yet now happely they were removed further, because of the Israelites warres, into the land of the Amalekites (for they dwelt in Tents, Judg. 4.17. and therefore might easily remove from one place to another:) or else it is meant of a people so called of whom Jethro was, Numb. 24.21. who are now spared for Jethro's sake. Yet his redoubling the charge that they should get them away, in those severall terms, Go, depart, was to imply, that if they loved their lives they should make haste away.

For ye shewed kindnesse to all the children of Israel, when they came up out of Egypt.] This is questionlesse meant of the kindnesse which Jethro the Kenite and his family shewed to the Israelites. He came out with much joy to meet Moses, and to congratulate all the goodnesse which God had shewn to the Israelites: he gave him counsell for the well-ordering of the government of Israel; and doubtlesse, he and his were eyes unto the Israelites in their going through the wildernesse, accord∣ing to Moses desire, Numb. 10.31. And therefore now Saul gave them warning to remove away, that they might not suffer together with the Amalekites. As the Lord punished the Amalekites for the wrong their Progenitours did to his people, so he spared the Kenites for the kindnesse their Ancestours had shown them.

Vers. 7. And Saul smote the Amalekites, from Havilah, untill thou comest to Shur, that is over against Egypt.] That Saul destroyed not all the whole nation of the Amalekites, is evident, chap. 27.8. And David and his men went up, and in∣vaded the Geshurites, and the Gezrites, and the Amalekites. And chap. 30.1. And it came to passe, when David was come to Ziklag on the third day, that the Amalekites had invaded Ziklag, &c. Either therefore this must be meant of some one part of their countrey; or that Saul slew throughout the land all that he could get into his power; for Shur is the furthest border of their land towards Egypt.

Vers. 8. And he took Agag the king of the Amalekites alive, and utterly de∣stroyed all the people, &c.] Agag was the common name of the kings of that land, Numb. 24.7. And his king shall be higher then Agag, &c. Now this Agag whom above the rest he should have slain, Saul spared, either to make his triumph more glorious, which he might think would be most for Gods glory; or out of covetous∣nesse, to get a great ransome for him: or rather out of a foolish pitty, because he was a king: and indeed the confidence of Saul in his answer to Samuel, vers. 20.

Yea, I have obeyed the voyce of the Lord, and have gone the way which the Lord sent me. And have brought Agag the king of Amalek, &c. makes it not very im∣probable, that in sparing Agag, he thought he had done well.

Vers. 9. But Saul and the people spared Agag, and the best of the sheep, and of the oxen, &c.] In sparing these cattell, they pretended a respect they had to the glo∣ry of God; namely, that they spared them for sacrifice, as Saul told Samuel after∣wards, vers. 15. The people spared the best of the sheep, and of the oxen, to sacrifice unto the Lord. Whereas indeed it is most probable, that secretly they had a pur∣pose to retain many of them for their own use; as those words of Samuel seem to imply, vers. 19. Wherefore didst thou not obey the voyce of the Lord, but didst fly upon the spoyl? However, when God had injoyned them to destroy all the cattell, and not to spare any, for them to spare all that was good, and to destroy those onely that were vile and refuse, as it follows in this verse, was all one in effect as if they had resolved, that in those that were worth nothing God should have his desire, but that those that were fat and good, they knew how to reserve for a better use.

Vers. 11. It repenteth me, that I have set up Saul to be king.] See the note up∣on Gen. 6.6.

Vers. 12. Saul came to Carmel, and Behold, he set him up a place, and is gone about, &c.] That is, he pitched their Tents in Carmell, and so stayed there a while to refresh his army, and divide the spoil, and then went away to Gilgal: or else the meaning may be this, he set him up a place in Carmel, that is, some Pillar or Piramides, as a triumphant monument of his victory, and so went thence away to Gilgal.

Vers. 13. And Saul said unto him, Blessed be thou of the Lord; I have perfor∣med the commandment of the Lord.] This confident boasting of Saul may seem to imply, that he did think indeed that he had performed what God injoyned him, as not thinking that his sparing of Agag, and some of the cattell for sacrifices, would have been judged a transgression of Gods command; but yet others conceive, that his own conscience told him that he had not done well; and that thence it was, that now at his meeting with Samuel, he saluted him in such a fawning manner, as by way of colloging with him; Blessed be thou of the Lord, &c.

Vers. 15. For the people spared the best of the sheep, and of the oxen to sacrifice to the Lord thy God.] It is evident that he consented at least, to the sparing of those cattell they had brought from the Amalekites; for so it is expressely said before, vers. 9. But Saul and the people spared Agag, and the best of the sheep, &c. And yet now to excuse himself, he would make Samuel believe, that if this were a fault, it was not he but the people that had herein transgressed; onely withall he alledgeth in the de∣fence of the people, that they had spared them onely for sacrifices, which he hoped Samuel could not but approve; and to make this take the better with Samuel, he saith not onely that they were to be sacrificed to the Lord, but to the Lord thy God.

Vers. 16. Then Samuel said unto Saul, Stay, and I will tell thee what the Lord hath said to me this night. And he said, Say on.] As happely expecting some good message: so farre doth hypocrisie blind men, even when they have done that which is notoriously evil.

Vers. 18. Go and utterly destroy the sinners the Amalekites.] That is, those

wicked wretches the Amalekites sinners, above others; so the word sinners is else∣where used, Gen. 13.13. and Matth. 19.10.

Vers. 23. For rebellion is as the sinne of witchcraft, and stubbornnesse is as ini∣quity and idolatry.] All unrighteousnesse and sinne is in the Scripture termed ini∣quity, as Gen. 15.16. For the iniquity of the Amorites is not yet full. And Rom. 4.7. Blessed are they whose iniquities are forgiven, &c. But in this sense how stub∣bornnesse may be said to be as iniquity, is not easie to conceive. And therefore here by iniquity many Expositours understand the aberration of men from the right rule of Gods worship (and therefore it is joyned here with idolatry) and is by many translated superstition, stubbornnesse is as superstition and idolatry. But why doth Samuel say (and that doubtlesse in relation to Sauls sinne) that Rebellion is as the sinne of witchcraft, and stubbornnesse is as iniquity and idolatry? I answer, First, some take it to be spoken onely comparatively, that rebellion and stubbornnesse are as great sinnes, and as hatefull to God as witchcraft and idolatry. And second∣ly, others say, that the drift of these words is to shew, that rebellion and stubborn∣nesse are sinnes much of the same nature as are witchcraft and Idolatry. Because as witches and idolatours do give away the glory of God to a poore creature, and ad∣vance the creature above God; so they that have an expresse command from God for doing of any thing, & will then consult with their own reason, whether they shall do it or no, and will stubbornly and rebelliously do contrary to what God hath com∣manded, merely out of a conceit that they judge it better to do otherwise; then they do as manifestly give away the glory of God to a base creature, exalt the creature above God, as witches and idolatours do. But thirdly, others (and I think upon the best grounds) do conceive the intention of these words to be onely this, That an act of rebellion against any command of God (though had it not been for that command of God, it would not have been otherwise unlawfull,) is as manifestly a sinne, and may be in its degree as hatefull to God, as those sinnes are that are against the law and light of nature, and contrary to the truth and glory of Gods nature and essence, such as witchcraft and idolatry are: Such was this act of Sauls in spa∣ring Agag, and the best of the cattell. There would have been no evil in it, had not God commanded them to be destroyed: But being done so expressely against the command of God, it was no lesse then rebellion, and in that regard hatefull to God as well as witchcraft and idolatry.

Vers. 24. And Saul said unto Samuel, I have sinned, &c.] Thus Saul at last confessed his sinne, but hypocritically, not sincerely; not because he was at all hum∣bled for what he had done, but onely because he desired by this means to pacifie Samuel, and to see if he might revoke the sentence pronounced against him con∣cerning the losse of his kingdome: All which is evident in the following clause, wherein he seeks to excuse, or at least to extenuate his offence, by pretending that he did it for fear of the people, which true penitents are not wont to do, I have transgressed, saith he, the commandment of the Lord, and thy words, because I feared the people, and obeyed their voice.

Vers. 25. Now therefore, I pray thee, pardon my sinne, and turn again with me, that I may worship the Lord.] Pardon my sinne, that is, do thou forgive the sinne I have committed, and effect my reconciliation with God, And turn again with me,

that I may worship the Lord, to wit, both by way of thankfulnesse for the Lords fighting for them against the Amalekites, and also to seek to God for the pardon of this sinne they had runne into.

Vers. 26. And Samuel said unto Saul, I will not return with thee.] To wit, for fear he should seem any way to allow or approve of that which he had done.

Vers. 27. And as Samuel turned about to go away, he laid hold upon the skirt of his mantle, and it rent.] He catched hold of the skirt of his mantle, as being wondrous loth to have the people take any notice of Samuels and consequent∣ly of the Lords displeasure against him. But the rending of the skirt of his mantle, was of God as a signe that the kingdome should be rent away from him▪ vers. 28. And Samuel said unto him, The Lord hath rent the kingdome from thee this day. And the Hebrews adde, that it was also to shew, that the man that should hereafter tear off the skirt of his garment, should be the man that should succeed him in the throne, and that hence was that which Saul said then, chap. 24.20. And now behold, I know well that thou shalt surely be king, and that the king∣dome of Israel shall be established in thine hand.

Vers. 29. And also the strength of Israel will not lie nor repent, for he is not a man that he should repent.] This last clause is added, because men are so prone naturally to measure God by themselves. The greatest difficulty in these words is, why Samuel affirming this of God, terms him the strength of Israel; of which these reasons may be given, to wit, first, That it was to imply the immutabilitie of God; for as the mutabilitie of man proceeds from mans weaknesse, whence it is that the weaker men are, the more irresolute and changeable they are; so the immutability of God argues Gods strength. Secondly, It was to imply how unresistably able God was to effect what he had said concerning the removing of the kingdome from Saul to David: Saul might hope to settle the kingdome upon his posterity, but the strength of Israel had decreed otherwise, and he would not lie nor repent, as being almighty and therefore able to do whatever he pleased: in despite of all that Saul should do against David, the kingdome should be taken from him and given to David. And thirdly, It might be to answer an objection that might arise in Sauls mind: Saul might think that surely the Lord would not indeed take away the kingdome from him, because the Lord himself had said, that he should save Is∣rael out of the hands of the Philistines, chap. 9.16. To beat him from this refuge, Samuel puts him in mind that God was the strength of his people, and so could save and deliver them, and yet make good his word in removing him from being king.

Vers. 30. Then he said, I have sinned.] See the note, vers. 24.

Vers. 31. So Samuel turned again after Saul, &c.] Though he had formerly refused to go with Saul, to wit, at that time, and that upon this ground, that he might not seem to allow of Sauls sinne; yet now upon another ground he yields to go, to wit, that the people might not take any occasion of not yielding to Saul that honour which was yet due to him as the anointed of the Lord; the rather be∣cause he intended to take away the offence of seeming to allow Sauls sinne, by executing Gods sentence upon Agag whom Saul had spared.

Vers. 32. And Agag came unto him delicately.] That is, in the attire, and

with the gesture and gate of a king, as one that thought not of death, but onely took care that both his apparell and every thing else about him, yea his deport∣ment and carriage of himself should be Prince-like, and such as beseemed the dignity of his person though now a captive. Because he was brought not to Saul the king that had taken him prisoner, but to Samuel an aged prophet, this it may be made him so confident, that now the danger of death was over; now (thinks he with himself) Surely the bitternesse of death is past.

Vers. 33. And Samuel hewed Agag in pieces before the Lord in Gilgal.] Whether Samuel did this by himself or by others, he did it doubtlesse by the speciall instinct of Gods spirit.

Vers. 35. And Samuel came to see Saul no more untill the day of his death.] That is, he never went after this to visit him, as formerly to give him instruction and direction in his affairs. For that Samuel did before his death see Saul after this, is evident chap. 19.24. And he stript off his clothes also, and prophesied before Sa∣muel in like manner, &c.

CHAP. XVI.

Vers. 1. ANd the Lord said unto Samuel, How long wilt thou mourn for Saul, seeing I have rejected him from reigning over Israel?] That it was a sinne in Samuel to mourn for Saul, when God had rejected him from being king, we cannot say; for it is a work of charity well-pleasing to God, to mourn for wic∣ked men that lie under Gods wrath, and yet mourn not for themselves; especially in Gods Prophets and Messengers, whose duty it is to interpose themselves when God is angry with his people, & by their prayers and tears to sue for mercy for them. And therefore we see the Lord complains of these prophets, Ezek. 13.5. that had not gone up into the gaps, neither made up the hedge for the house of Israel, to stand in the battell in the day of the Lord. And besides, Samuel might well fear, that if Saul were cut off, a great deal of trouble and confusion might happen amongst the peo∣ple. In which case he had just cause to mourn in their behalf. And why then did the Lord expostulate with Samuel▪ How long wilt thou mourn for Saul? &c. Surely, to make known to Samuel, that all his mourning for Saul was in vain, partly because he continued still obstinate and impenitent, and partly because God had absolutely rejected him from being king. In which case though Samuel might bewail Sauls condition (for all mourning for that which we know God hath de∣creed is not unlawfull; when we loose deare friends, we know it is Gods will, and yet may mourn for their death) yet he might not bewail it so as might imply an un∣willingnesse to submit to the will of God; and therefore we see it is not for his mourn∣ing, but for his mourning so long, that God expostulates with him, How long wilt thou mourn for Saul, seeing I have rejected him from being king.

Fill thine horn with oyl, and go, I will send thee to Jesse the Bethlehemite, for I have provided me a king among his sonnes.] Though the Lord intended not that Saul should be presently deposed from being king (and therefore David after he was anointed, did alwayes acknowledge Saul to be his Lord and Sovereigne, chap. 24.6. The Lord forbid that I should do this thing unto my Master, the Lords anointed, to stretch forth mine hand against him, seeing he is the anointed of the Lord,) yet

he would have him anointed before-hand that was to succeed Saul. 1. For the com∣fort of Samuel and others, that knew the Lord had forsaken and cast off Saul; who by this might be assured, that for all this God intended not to cast off the care of his people. 2. That David being anointed, when he was in the eye of reason so unlike∣ly to come to the Crown, it might be the more evident when it came to passe, that it was of God. 3. That hereby David might be supported in his many following troubles. And 4. That the same hand that had anointed Saul, might testifie Gods rejecting Sauls posterity, by anointing one of another family, to succeed him in the throne: for Samuel drawing now to his end, had therefore this businesse now impo∣sed upon him, and was sent to Jesse the Bethlehemite, who was the sonne of Obed▪ and grandchild of Boaz and Ruth, the Lord making known to him, that one of his sonnes was to be anointed king. The expression the Lord useth in making this known to Samuel, is very observable, because it implies that the king that was now to be anointed, was in a peculiar manner the Lords king: for (saith he) I have pro∣vided me a king among his sonnes. Saul was chosen by the Lord to be the king of Israel, but it was upon the importunity of the people, who would needs have it so, and could not be beaten off from it; so that Saul was the peoples king rather then Gods, given them because of the peoples preposterous and unruly desires, and there∣fore his government being abortive, continued not, nor thrived well for the best things whilest it did continue: but how when David was anointed king, there was no such matter, but he was merely chosen of God, there was no body desired, or spake the least word for the erecting of his government; yea, even Samuel himself by his desire after Saul, and mourning for him, did unwittingly what he could to oppose the advancing of David; onely God did then of his own freewill, when no body thought any thing of it, send Samuel to anoint David; and so he was a king of Gods own providing, the king in whose seed the kingdome was to be established, Gen. 49.10. The Scepter shall not depart from Judah, nor a Law-giver from be∣tween his feet, untill Shiloh come; and who would in his government carefully perform the will of God, chap. 13.14. The Lord hath sought him a man after his own heart. And indeed in all these things David was a notable type of Christ: for first, he was the Sonne of David, Matth. 1.1. and the king of Israel, Joh. 1.49. upon whom the kingdome was settled for ever, Luke 1.33. And he shall reigne over the house of Israel for ever, and of his kingdome there shall be no end: second∣ly, he was given of God to be the king of his Church, that he might save them out of the hands of their enemies when no man desired it; when we thought not of any such mercy, nor begged it of God, he of his own free grace gave us his sonne to be our king. I have set my king upon my holy hill of Sion, saith the Lord, Psal. 2.6. Thou hast loved righteousnesse and hated iniquity, therefore God, even thy God, hath anointed thee with the oyl of gladnesse above thy fellows, Heb. 1.9. and third∣ly, he doth administer this kingdome according to Gods own heart: Psal 40▪7 8. Then said I, Lo I come, in the volume of the book it is written of me, I delight to do thy will, O my God: yea, thy Law is within my heart: which the Apostle doth plainly apply to Christ, Heb. 10.6, 7. So that besides the reasons formerly given, why the Lord appointed the kings of Israel to be anointed with oyl, chap. 10.1. this also may be added concerning David and his posterity, to wit, that they were

anointed to shadow forth that there was a Messiah to come, whom God had anoint∣ed to be king over his Church, even the Lord Christ, upon whom the Spirit of God, and the true oyl of anointing, was poured forth without measure; whence it was that Christ did apply to himself that prophesie, Isa. 61.1. The Spirit of the Lord is upon me, because he hath anointed me to preach the Gospel, &c. Luke 14.18. It is much argued amongst expositours, whether David and so his posterity also, if not all the kings of Israel too, were not anointed with the holy oyl of the Tabernacle wherewith the Preists were anointed: and there are many, who though they think it altogether improbable, that the Prophets would use the sacred oyl of the Taber∣nacle in anointing the idolatrous kings of Israel, yet they hold that David and his successours were anointed with that oyl: first▪ because it is said, that David was anointed with holy oyle, Psal. 89.20. I have found David my servant, with my holy oyl have I anointed him. And secondly, because it is expressely said of Solomon, 1. King. 1.39. that Zadok took an horn of oyl out of the Tabernacle, and anointed Solomon. But now on the other side, first, because that Law of the Preists oyl, Exod. 30.32. seems to imply, that it was not to be used for any other but the Priests onely: secondly, because we find no command that this service should be performed with that sacred oyl; and thirdly, because when David was anointed the second time by the men of Judah, 2. Sam. 2.4. the Tabernacle was then at Gibeon, & that was under the power of Ishbosheth the sonne of Saul, and so David could not then be an∣ointed with that oyl of the Tabernacle; therefore it is judged most probable by many other Expositours, that neither David nor Solomon were anointed with that oyl; but, say they, because the office and imployment of the supreme Magistrate, who sits in Gods seat, and executes Gods judgements, may be called holy, as the Seat of Justice is called the holy place, Eccles. 8.10. therefore it is said that David was anointed with holy oyl. And for that place 1. Kings 1.39. they answer, that it may well be that this horn of oyl wherewith Samuel was now sent to anoint David, was afterwards laid up in the Tabernacle, and so Solomon was anointed therewith. But however, there was much oyl in the Tabernacle, besides that which was made for the Priests anointing, which Zadok might take thence for the anointing of Solomon.

Vers. 2. And Samuel said, How can I go? If Saul heare it, he will kill me.] This question might well proceed both from a fearfull apprehension of the danger of this act, & a desire to be instructed, how with least danger this businesse might be carried.

And the Lord said, Take an heifer with thee, and say, I am come to sacrifice unto the Lord.] Thus the Lord advised him to conceal the principall cause of his coming, and to alledge onely that businesse which he had to do there, that might be safely made known; which was not unlawfull.

Vers. 3. And call Jesse to the sacrifice, &c.] That is, invite him to the feast thou makest with thy peace-offerings.

Vers. 4. And the Elders of the town trembled at his coming, &c.] Bethlehem was but a little obscure town, Micah 5.2. And thou Bethlehem-Ephratah, though thou be little among the thousands of Judah, &c. Either therefore because it was such news to see Samuel there, they feared he came, as a Prophet, with some heavy message of Gods displeasure against them; or else, because he came so unexpectedly,

and withall so privately, and without attendance; they feared he had fled from Saul (as having happely heard of that which had passed betwixt him and the king, related in the former chapter) and so were troubled for him: and withall perhaps afraid, lest Saul should be enraged against them for entertaining him.

Vers. 5. And he sanctified Jesse and his sonnes, and called them to the sacri∣fice.] That is, he appointed them to prepare and sanctifie themselves both legally and spiritually, that they might eat of the sacrifices. See the note on Josh. 3.5.

Vers. 6. And it came to passe when they were come, that he looked on Eliab, &c.] Somewhat is here left to be supposed, as necessarily following upon that which is expressed, to wit, that Samuel had acquainted Jesse with the cause of his coming: and that hereupon Jesse brought in his sonnes one by one into some private place, whither before they sat down to eat of the sacrifice, they had retired themselves for that purpose, that he might be anointed whom God had chosen: and so when Sa∣muel beheld Eliab the first-born, he said to himself, Surely this is the man: The comelinesse of his person made him think, this was he whom God had chosen: but herein he was led by his own spirit: as Nathan in a like case was, when he encou∣raged David to build a Temple, 2. Sam. 7.3. And Nathan said to the King, Go, do all that is in thy heart; for the Lord is with thee: and hereby it was the more manifest, that it was not Samuel, but God that chose David to be King.

Vers. 7. But the Lord said unto Samuel, Look not on his countenance, &c.] To wit, by a secret voice of his spi••it within him.

Vers. 8. Then Jesse called Abinadab.] To wit, after Samuel had told him that Eliab was not he whom God had chosen.

Vers. 9. Then Jesse made Shammah to passe by.] Called also Shumma, 1. Chron. 2.13.

Vers. 10. Again Jesse made seven of his sonnes, to passe before Samuel.] Here∣by it is manifest that Jesse had eight sonnes, as it is also expressed chap. 17.12. Now David was the sonne of that Ephrathite of Bethlehem-Judah, whose name was Jesse, and he had eight sonnes, &c. though there be but seven mentioned, 1. Chron. 2.13, 14, 15. because happely one of these died immediately after this; and onely those are mentioned there, that were men of fame in after-times: for it hath no probability in it which some say, that he had amongst these brought one of his grandchildren to Samuel, since we see that as yet he had not brought David his youngest sonne.

Vers. 11. And Samuel said unto Jesse, Are here all thy children?] Jesse had omitted to bring his youngest sonne, as concluding that it could not be he of all the rest whom God had chosen; which was doubtlesse so ordered by the speciall providence of God, that Samuel being brought to this demurre, it might be the more evident that David was truely chosen of God.

Vers. 13. Then Samuel took the horn of oyl, and anointed him in the midst of his brethren.] That is, amongst all the sonnes of Jesse, Samuel by Gods appoint∣ment anointed David, from amongst the rest of his brethren he was taken and an∣ointed to succeed Saul in the kingdome. The phrase is not unlike that, Deut. 18.15. The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, &c. The meaning is not therefore, that his brethren stood about him

when he was anointed: For though it be evident that Samuel acquainted Jesse with that which God had commanded him to do, and that he was an eye-witnesse of Da∣vids anointing; yet it is not likely that his brethren stood by, and looked on when this was done, and heard what Samuel said unto him; who no doubt made it known to David why he anointed him, as may seem to be implyed in that place, 2. Sam, 5.2. And the Lord said to thee, Thou shalt feed my people Israel, and shalt be a Cap∣tain over Israel: For first, though Jesse might be enjoyned secresie, yet it is not like∣ly that his envious brethren, seeing him anointed by Samuel that famous Prophet, should either not suspect any thing thereby, or not blazon it abroad. And to what end was Samuel sent so secretly, under the colour of a solemne sacrifice, if David were to be anointed so openly, amongst so many witnesses that might publish it wheree∣ver they came? & secondly, how can we think that Davids brethren (had they known of Samuels anointing him) would have used him so scornfully as after this they did; chap. 17.28. And Eliab his eldest brother heard when he spake unto the men, and Eliabs anger was kindled against David, and he said, Why camest thou down hither? and with whom hast thou left those few sheep in the wildernesse? I know thy pride and the naughtinesse of thine heart, &c. Surely they would never have used him with such scorn, had they known he was anointed by Samuel, yea though we should suppose what some affirm, that they imagined that he was anointed to be a Prophet, not a King: Many Expositours indeed answer, that either they understood not, or believed not Gods purpose in the anointing of David: But Samuel was a prophet of such fame in those dayes, that me thinks such a solemne action of his should not so be sleighted.

And the spirit of the Lord came upon David from that day forward.] That is, the Lord gave him an extraordinary measure of the gifts and graces of his holy spirit, whereof his anointing was an outward signe: and so he was moved and led on by the spirit of God, to undertake great and noble enterprises, such as was that of his killing the lion and the bear, mentioned in the following chapter, vers. 34, 35, 36. Whence it was that he became so famous, that Sauls Courtiers could say of him, vers. 18. that he was a mighty valiant man, and a man of warre, and prudent in mat∣ters. Yea, and besides it may well be, that from that time forward he had also a spi∣rit of prophecy, and the gift of Poetry and Musick conferred upon him, wherein he became afterward exceeding eminent.

Vers. 14. But the Spirit of the Lord departed from Saul, and an evil spirit from the Lord troubled him.] That is, the Lord bereaved him of those gifts he had for∣merly bestowed upon him, and then by degrees he began to be troubled with melan∣cholly and frantick fits, as is evident, chap. 28.10.11. And that by means of an evil spirit sent from God (for even the devils stirre not without Gods allowance.) Doubt∣lesse he was tormented with the terrours of an evil and guilty conscience; & oppres∣sed with grief and sadnesse of heart for the losse of his kingdome; and then Sathan making use of this distemper both of body and mind, drove him into fits of phren∣sie and rage, that he was for the time as one possessed with a devil. He had preferred his own reason before Gods directions in the businesse of the Amalekites, and so made an idole of his own wisdom and reason; and now God deprives him of the use of his reason, and brake (as it were) this his idole in pieces.

Vers. 15. And Sauls servants said unto him, &c.] That is, his Physicians who were called to advise about this distemper of Saul.

Vers. 16. And it shall come to passe, when the evil spirit from God is upon thee, that he shall play with his hand, and thou shalt be well.] Not that Musicall sounds have any force to drive away devils, but because they conceived that his sad heart, his dead and pensive spirits (which were the instruments of Sathans working) might be cheared and revived hereby, and his melancholly passions much allayed, and so be the lesse subject to the devils operations. And indeed, so as they said it fell out, vers. 23. And it came to passe, when the evil spirit from God was upon Saul, that David took an harp, and played with his hand; so Saul was refreshed, and was well, and the evil spirit departed from him: yet not so much I conceive through the virtue or na∣turall power of musick, as by the speciall hand of God, who was pleased extraordi∣narily to cause it thus to work upon Saul: however, herein we may well look upon David as a type of Christ who cast out many devils out of men possessed; and now by the glad tidings of the Gospel, doth daily cast them out of the hearts of naturall men, and quiets those souls that are distempered with greif or fear: working peace unspeakable in those that lie under the greatest terrours of conscience by reason of sinne.

Vers. 18. Behold, I have seen a sonne of Jesse the Bethlehemite, that is cunning in playing, and a mighty valiant man.] Which he had approved in killing the Ly∣on and the Beare, chap. 17.34, and perhaps by some other such exployts perform∣ed by him, since the Spirit of God came upon him, vers. 13.

Vers. 19. Send me David thy sonne which is with the sheep.] This last clause, which is with the sheep, is added, to imply what an advancement it would be to him to be taken from keeping sheep to attend upon Saul at the court. With such con∣tempt could Saul speak now of keeping sheep, that had himself been formerly in as mean a condition.

Vers. 20. And Jesse took an asse laden with bread, and a bottle of wine, and a kid, and sent them by David.] Jesse knowing God had anointed him to succeed Saul in the kingdome, might well fear to put him into Sauls hands, but his faith over∣came his fear herein.

Vers. 21. And he became his Armour-bearer.] See the note upon chap. 17.55.

Vers. 23. So Saul was refreshed, and was well, and the evil spirit departed from him.] That is, for a time his fits left him. See the former note, vers. 16.

CHAP. XVII.

Vers. 1. NOw the Philistines gathered together their armies to battell, and were gathered together at Shochoh, &c.] Shochoh was a city of Ju∣dah, as we see Josh. 15.35. where also, as here, Azekah is mentioned as a town not farre from Shochoh: it is not expressed what moved the Philistines again to invade the land of Israel; but by other passages of the story of these times, we may pro∣bably conceive that it was, first, a desire to revenge their former shamefull losse, when Jonathan and his armour-bearer put their whole army to flight, chap 14. se∣condly, a jealousie of their increasing power, through many victories by Saul ob∣tained against his other neighbours, chap. 14.47. So Saul took the kingdome over

Israel, and fought against all his enemies on every side; against Moab, and against the children of Ammon, and against Edom, and against the king of Zobah, and against the Philistines, and whither soever he turned himself he vexed them: and thirdly▪ Some intelligence that might be given them of Sauls distemper and frantick fits, which they hoped would be no little advantage to them. But indeed the chief reason was, because that God stirred them up to accomplish that which he had in∣tended.

Vers. 3. And the Philistines stood on a mountain on the one side, and Israel on a mountain on the other side.] Thus each part kept their ground of advantage for a time, not joyning in grosse, but maintaining some skirmishes onely, as appeareth, vers. 20.

Vers. 4. And there went out a champion out of the camp of the Philistines, named Goliath of Gath.] See Josh. 11.22. We reade also of a brother of his that was like∣wise a mighty Gyant, 1. Chron. 20 5. And Elhanan the sonne of Jair slew Lahmi, the brother of Goliath the Hittite, whose spear-staffe was like a Weavers beam.

Vers. 5. And the weight of the coat was five thousand shekels of brasse.] To wit an hundred fifty six pound foure ounces or thereabout.

Vers. 7. And one bearing a shield went before him.] This shield Goliath was to use when he came to fight, but in the mean season for the greater state, he had his Armour-bearer to carry it before him.

Vers. 8. Why are you come out to set your battell in array.] That is, what need we bring a whole Army on each side to fight it out? Let us cast all upon a single combat. It is like enough the remembrance of their former losse, chap. 14. made them somewhat backward to put it to a battle, and their confidence in this Goliath, made them willing to decide all by a single fight. I (saith he) am a Philistine, and you servants to Saul. (The expression is observable, not Israelites, but servants to Saul by way of contempt) And therefore do you choose out a man from amongst you▪ and let us two decide the controversie.

Vers. 11. When Saul and all Israel heard th••se words of the Philistine, they were dismaid, and greatly afraid.] They could not but know that God was able to lay the huge bulk of this Gyant under the feet of the meanest of them; and be∣sides as they had a promise from God, that one of them should chase a thousand of their enemies; so likewise God had lately made good his promise in the late routing of the whole Army of the Philistines, by Jonathan and his Armour-bearer, chap. 14. And therefore it may seem strange that all their hearts should tremble thus, and be so out-braved by this Infidell monster: especially if we consider that Jonathan was a∣mongst them, as it is evident he was, because after that David had slain Goliath, it is said that Jonathan stood by, and heard his father talking with him▪ chap. 18.1.) For that he also should be afraid to enter the lists with Goliath, who had so often fought the Lords battell with great courage, and had of late so miraculously put the whole Army of the Philistines to flight, is indeed a matter of much wonder. But for this we must consider, that both faith and courage are the gifts of God, which when he with-holdeth, the best, even those that are at other times as bold as a Lion, may shrink for fear. God meant now to magnifie David, and therefore he left even Jo∣nathan himself to the feeblenesse of his own spirit, that David might undertake what

none durst venture upon, and so might become famous amongst the Israel of God, not a man was found that durst accept of Goliaths challenge which he propounded twice a day, morning and evening, vers. 16. For forty dayes together, no not after Saul had proclaimed in the camp great rewards, yea even his own daughter in mar∣riage to him that would undertake it; all which rendred Davids courage and victo∣ry the more glorious.

Vers. 12. Now David was the sonne of that Ephrathite of Bethlehem Judah, whose name was Jesse, and he had eight sonnes.] See the note upon chap. 16.10.

And the man went among men for an old man in the dayes of Saul.] And there∣fore though his sonnes followed Saul to the warre, yet he stayed at home.

Vers. 15. But David went and returned from Saul to feed his fathers sheep at Bethlehem.] That we may not wonder how David was sent to the camp by his father Jesse, when it was said in the former chapter, that he was in Sauls Court, and made his Armour bearer: here we are told that he had before this time left the Court, and was returned to keep his fathers sheep; the reason whereof might be either, first▪ the alienation of Sauls affection that he began little to regard him, and so Da∣vid was desirous to return to his own home, (we know brain-sick men are usually unconstant, and seldome continue long in one mind) or secondly because Saul being for a time recovered of his frantick fits, he had no more need of Davids musick, and thereupon dismissed him (and happely indeed his mind being wholly taken up with this war with the Philistines, he was not so much disquieted with those corroding jea∣lousies and fears, that had formerly vexed and troubled his spirit) or thirdly, because Jesse having sent his three eldest sonnes to the warre; Saul was pleased to send David home, that he might be a comfort to his aged father. But however this dispensation of Gods providence in thus disposing of David is very observable: for first, by this means David even after he was anointed to be king of Israel, continued a while in a mean and obscure condition▪ keeping his fathers sheep in Bethlehem, and following the ewes great with young, as the Psalmist speaketh, Psal. 78.71. And herein was he a notable type of Christ, who at first lived in the form of a servant, and became of no reputation, being esteemed the sonne of a carpenter, born in a stable, despised and re∣jected amongst those with whom he conversed, though God had even then given him the Throne of his father David, Luk 1.32. Secondly, hereby was the faith of David concerning Samuels anointing him notably tried; when David was called to the Court to play upon his harp before Saul, and was made his Armour bearer, there seemed to be some little ground of hope, that God was then making way to his pro∣mised exaltation. But when afterwards he was sent back again to keep his fathers sheep, then that little spark of hope that appeared before, was suddenly quenched a∣gain: To which David notwithstanding did willingly stoop, and was contented to wait upon God for the accomplishment of that which he had promised. And third∣ly, hereby the Lords effecting that which he had purposed without the help of man, was the more wonderfully manifested. One would have thought that Jesse, who knew of Davids anointing, should have sent David to the warre above all the rest of his sonnes, in hope that thereby some passage might have been opened to him for his expected exaltation: But Jesse never minding any such thing, but keeping him at home with his sheep, and onely casually as it were, sending him to enquire of the

welfare of his brethren; the Lords turning this to be the occasion of Davids exalta∣tion, did the more admirably discover that there was a speciall hand of God in bring∣ing this about, no man at all contributing any help thereto.

Vers. 18. Look how thy brethren fare, and take their pledge.] That is, if they have laid any thing to gage for their necessity, redeem it out; or bring me some pledge or other from them, whereby I may be satisfied concerning their welfare.

Vers. 19. Now Saul and they, and all the men of Israel were in the valley of Elah, fighting with the Philistines.] To wit, In a mountain that lay close upon the valley of Elah. The body of the Israelites Army, lay encamped against the Phi∣listines on a mountain, verse 3. And the Philistines stood on a mountain on the one side, and Israel stood on a mountain on the other side, and there was a valley between them. But from thence happily now and then they maintaind some skirmishes with the Philistines; and thence it is said here, that they were in the valley of Elah, fight∣ing with the Philistines.

Vers. 20. And he came to the trench, as the host was going forth to fight.] That is, to skirmish with the enemy, or to stand in battell ray ready to fight, if they could get any advantage against them.

Vers. 25. The man who killeth him, the king will enrich with great riches, and will give him his daughter, and make his fathers house free in Israel.] That is, free from taxes, and other impositions, and so ennoble his family. With these words the Israelites did as it were encourage one another in the hearing of David to undertake the challenge of this daring Philistine, and by propounding the great rewards pro∣mised to him that should undertake this service; they did as it were covertly intimate that it seemed strange to them, that no body should be wonne hereby to hazard their lives in such a noble exploit: But in the mean season, even they that talked thus would not venture their own persons, but hung off for fear no lesse then others; but thus indeed it is usuall with men to encourage others to undertake works of difficul∣ty and danger, which themselves will not come nigh in any degree.

Vers. 26. And David spake to the men that stood by him, saying, What shall be done to the man that killeth this Philistine, &c.] Having heard what rewards were promised to the man that should kill this champion of the Philistines, he asketh them again concerning that, not because it was the great rewards proposed that drew him on, but that by this inquiry they might perceive his inclination to undertake the com∣bat. Doubtlesse, that which moved David to think of undertaking the combat, was his zeal for the glory of God, and the honour of his people. It tended exceedingly to their reproach and dishonour, that a proud uncircumcised cai••iffe should come and out-brave the whole Army of Gods people, and not a man amongst them should dare to grapple with him: And this it was that made him think of entring the lists with him: though therefore he enquired after the rewards promised; yet that was onely to let the standers by perceive that he had some thoughts of understanding the combat: for it was to vindicate the honour of God and his people, that he heark∣ned to the motion of fighting; and so much his words do indeed plainly import, what shall be done unto the man that taketh away the reproach from Israel? For who is this uncircumcised Philistine, that he should defie the Armies of the li∣ving God?

Vers. 28. Why camest thou down hither, and with whom hast thou left those few sheep in the wildernesse?] Eliab Davids elder brother, being filled with envy against him, as disdaining that he should think of fighting with that Giant, with whom, neither himself nor any other in the army durst encounter; brake out into these words of reproch and scorn, twitting him with his sheep that he had left in the wildernesse; with whom, saith he, hast thou left those few sheep in the wildernesse? As intimat••ng that he was fitter to return to his sheep-hook, and his harp again, then to intermeddle with martiall affairs, and upbraiding him with arrogance and ambi∣tion, I know thy pride, and the naughtinesse of thine heart; for thou art come down, that thou mightest see the battell: as if he should have said, scorning to follow that imployment which belongs to thee, to wit, the keeping of our fathers sheep, nothing will serve thy turn but to be a souldier, and therefore art thou come hither, to see if by any means thou canst wind in thy self, to serve here in the army.

Vers. 29. And David said, What have I now done? Is there not a cause?] That is, was there not a just cause for my coming hither? Did not my father send me? And is there not just cause of speaking that which I have spoken? Is it not a shame that this wretch should thus out-face the armies of Israel, and no body should dare to undertake him?

Vers. 34. And there came a Lion, and a Beare, &c.] That is, there came a Li∣on at one time, and a Beare at another time; for it cannot be meant that they came both together, and together took one kid out of the flock: and therefore also in the next words he speaks of his killing them severally; I went out after him, and smote him, &c. To wit, the Lion at one time, and the Beare at another.

Vers. 35. And when he arose, I took him by the beard, &c.] That is, by his ne∣ther jaw, or the hair about his jaw. Had he killed him casually, by shooting, or casting any thing at him it had not been so great a matter; but thus to kill him was an act indeed of admirable courage.

Vers. 37. And Saul said unto David, Go, and the Lord be with thee.] It may seem strange that Saul should yield to let David enter the lists with Goliath, considering how unequall the match was in the eye of reason, and that Goliath had propounded this as a condition in his challenge, that if he vanquished the man that fought with him, then the Israelites should be for ever servants to the Philistines: but doubtlesse however at first he sleighted Davids proffer, and told him that he was every way unfit to grapple with such an adversary, vers. 33. Yet when he had heard Davids courage and resolution, and confidence in Gods help, and the relation of these two miraculous exploits of his, against the Lion and the Beare, this wrought in him some kind of faint hope; yea perhaps some temporary faith, that God would miraculously assist him, and so he gave him liberty, and wished him good speed.

Vers. 38. And Saul armed David with his armour, &c.] That is, with ar∣mour out of his own armoury; for it is not likely that the armour which Saul used to wear could fit David.

Vers. 39. And David said unto Saul, I cannot go with these; for I have not proved them.] That is, I have not been used to wear such arms, and so they are a burden to me.

Vers. 40. And he took his staffe in his hand, and chose him five smooth stones out of the brook, &c.] The sleighter the means were, whereby David overcame this Giant, the more evident it was, that the victory was of God. And thus too the means whereby Christ overcame Sathan, were not likely in the eye of reason to van∣quish such an adversary; for he overcame him by the crosse, death, &c. Yea, this was indeed to kill that Goliath with his own sword: Heb. 2.14. That through death he might destroy him that had the power of death, that is, the devil.

Vers. 42. And when the Philistine looked about and saw David, he disdained him: For he was but a youth, and ruddy, &c.] That is, he had not the countenance of a souldier, it was rather amiable then terrible.

Vers. 43. And the Philistine cursed David, by his Gods.] That is, he wished some mischief or evil might be inflicted on him by his idol-god, to wit, that Dagon might destroy him, or some other such like imprecation.

Vers. 45. But I come to thee in the name of the Lord of hosts, the God of the armies of Israel, whom thou hast defied.] He tells him that he had defied the Lord of hosts, because he had defied the Israelites his people: for God alwayes takes any wrong done to them, as done to himself; and by saying that he came against Goli∣ath, in the name of the Lord of hosts, he meant that he came against him to vindi∣cate the dishonour that he had done to the Lord, and that by warrant from God, and in the assured confidence of his aid and assistance, whence is that which he addes, vers. 46. This day will the Lord deliver thee into mine hand, and I will smite thee, and take thine head from thee; and I will give the carcases of the host of the Phi∣listines this day, unto the fowls of the aire, and to the wild beasts of the earth: that all the earth may know that there is a God in Israel.

Vers. 47. And all this assembly shall know, that the Lord saveth not with sword and spear.] That is, that he can save without these, and is not tied to such out∣ward means.

Vers. 49. And smote the Philistine in his forehead, that the stone sunk into his forehead, &c.] Either therefore the stone which David slung was cast with such ex∣traordinary force, through the speciall assistance of God, that it went through his helmet of brasse, and so into his fore-head: or else the Philistine, as not fearing any thing which David could do, never pulled down his helmet over his face, but went with his face open to fight with David: however, the very guiding of the stone so directly to the forehead of this gyant, was doubtlesse of God: for though it was usuall with the Israelites to be able to sling stones at an hairs breadth, Judg. 20.16. Among all these people, there were seven hundred chosen men left-handed, every one could sling stones at an hairs breadth, and not misse: yet the mark was then fix∣ed; and Goliaths forehead, though it were a fairer mark, yet it was lesse easie to be hit, because he was stirring; onely God guided the stone, and so lodged it in the fore∣head of this blaspheming Miscreant.

Vers. 51. And when the Philistines saw their champion was dead, they fled.] God striking them with a secret terrour; for else little might they have regarded the losse of Goliath, being so strong as they were; nor the promise which he had made vers. 9. that the Philistines should be servants to the Israelites, in case their Champion should foil and kill him.

Vers. 52. And the wounded of the Philistines, fell down by the way to Shaara∣im.] A town in the borders of Judah, Josh. 15.36.

Vers. 54. And David took the head of the Philistine and brought it to Je∣rusalem.] For though the strong hold of Sion was as yet in the possession of the Jebusites, and so continued till David took it from them when he came to be king, 2. Sam. 5.7. Yet the city of Jerusalem it self was long before this in the possession of the Israelites, Judges 1.8, The children of Judah had fought against Jerusalem and had taken it. And therefore the Israelites returning now in triumph from the slaugh∣ter of the Philistines, David carried the head of this Gyant in triumph with him, and at last laid it up in Jerusalem as a monument of this glorious victory: The rather perhaps choosing to carry it to Jerusalem, that the Jebusites that hitherto kept that strong hold there might be terrified with this sight.

But he put his Armour in his tent.] This is meant either of the tent which David afterwards provided for the Ark of God, 1. Chron. 15.1. and therefore called his tent. Or else, rather it is meant of his own private tent, where it seems, he kept all Goliahs armour for a time; though afterward it is evident that his sword was laid up in the Tabernacle of the Lord at Nob, Chap. 21.9. And the Priest said, The sword of Goliath the Philistine whom thou slewest in the valley of Elah, behold it is wrapt up in a cloth behind the Ephod.

Vers. 55. He said unto Abner captain of the host, Abner, whose sonne is this youth?] This may well seem strange, considering what is said before concerning Saul and David, chap. 16.21. And David came to Saul, and stood before him, and he loved him greatly; and he became his armour bearer. And indeed some Ex∣positours do certainly hereupon conclude, that there is here a transposition of the history, and that these things related in this chapter were done before that which is related in the foregoing chapter, concerning Sauls sending for David to play before him, &c. But yet it is not safe to change the order of the history without necessary cause, and that, here I find not. For, notwithstanding all that had formerly passed between Saul and David: how this might be that Saul should not now know Da∣vid we may well enough conceive, if we consider, First, That the countenance of young men when they grow toward ripenesse of years, and begin to have hair on their faces, many times doth much alter in a little while. Secondly, That great Per∣sonages do take little notice of their meaner servants, and therefore easily forget them. Thirdly, That Saul was troubled with melancholly and frantick fits, and such men will often forget those that formerly they have seemed much to respect. For all this considered, it needs not seem impossible that Saul should before this greatly love David, (to wit, according to the respect which musitians or ser∣vants find with Princes) and appoint him to be one of those that sometimes carried his sheild before him; and yet having afterwards sent him home to his father, should not know him when he came to the camp in other apparell and with an∣other countenance to visit his brethren. And as for Abner being a martiall man and often abroad, he might in those times take little notice of David.

CHAP. XVIII.

Vers. 1. ANd it came to passe when he had made an end of speaking unto Saul, that the soul of Jonathan was knit with the soul of David, &c.] That

is, his heart and affections were in an extraordinary manner set upon David; and the causes thereof are easily conceived; to wit, First, Those amiable graces which he discerned in David, his wisdome, his courage and undaunted spirit; his zeal for Gods glory, and above all, his faith and confidence in Gods protection and assi∣stance. Secondly, The likenesse and suitablenesse of their qualities and dispositions: Jonathan was a stout couragious Prince, pious and faithfull, and therefore when David had manifested himself to be eminently such likewise, the soul of Jonathan was knit with the soul of David. Thirdly, The glory that God had done him in giving him the victory over that proud Gyant that had both defied and terrified the whole army of Israel; this shewed plainly that he was highly esteemed of God, and pretious in his eyes, and so he loved him as one that was dearly beloved of God. Fourthly, The gratious speeches that came from David upon every occa∣sion; for that seems to be specially aimed at in those words, when he had made an end of speaking unto Saul, the soul of Jonathan was knit with the soul of David, And Fifthly, There was doubtlesse a speciall hand of God in inclining the affecti∣ons of Jonathan thus unto David; for by this means God provided David a freind in Sauls court to plead for him, to reveal Sauls plots and intendments against him, and to be by his true love a comfort and support to David in all his approching troubles and sorrows.

Vers. 3. Then Jonathan and David made a covenant.] That is, a covenant of entire friendship and brotherly love.

Vers. 4. And Jonathan stript himself of the robe that was upon him, and gave it to David.] To wit, that hereby he might testifie that he esteemed him as his se∣cond self, and that whatever he had, all his authority, and power, and wealth he should be alwayes ready to bestow and imploy it for Davids welfare and service.

Vers. 5. And Saul set him over the men of warre.] That is, he made him a Captain over some of his troops, and imployed him as a commander in his warres; For this is not meant of that dignity which Saul had formerly conferred upon Abner, chap. 14.50. who was the Captain of his host, that is, the chief Generall of his Ar∣mies: that place he still retained as is evident in many places of the following story.

Vers. 6. The women came out of all the cities of Israel singing and dauncing to meet king Saul, &c.] It was it seems the usuall custome of these times amongst the people of God, that when God had given them any great victory over their enemies, the women were wont with dances and songs of triumph to celebrate the praises of God: For so it was with the women of Israel when the Egyptians were drowned in the red sea, Exod, 15.20. And with Jephthahs daughter and her com∣pany, when Jephthah had vanquished the Ammonites, his daughter came out to meet him with timbrels and with dances, Judges 11.32. And therefore now from all the cities of Israel that Saul passed by with his army as he returned home from the valley of Elah, where he had vanquished the Philistines, the women came out with songs and dances to congratulate his victory. As women have usually the heaviest share in the calamities of a land that is overrun by an enemy, and that because they are least able to resist, and so are frequently taken for slaves, ra∣vished and abused in the most savage manner; so have they likewise therefore the greatest cause to rejoyce when the enemy is vanquished; and hence it may be was

this custome of womens triumphing at every great victory. But however, in this triumphing of Gods people for the fall of Goliath, and the vanquishing of the Phi∣listines, there was a kind of figure and shadow, of the triumphant joy of Gods elect people for Christs conquest over Sathan, and their prevailing over their spiri∣tuall enemies through the merits and assistance of Christ, Rev. 12.10, 11. I heard a loud voice saying in heaven, now is come salvation and strength, and the king∣dome of our God and the power of his Christ; for the accuser of our brethren is cast down, &c. and they overcame him by the bloud of the Lambe and by the word of their testimony: such was the rejoycing of the virgin Mary and Zachary, Luke 1.46. My soul doth magnifie the Lord, saith Mary, and my spirit hath rejoyced in God my Saviour. And blessed be the Lord God of Israel, saith Zachary, for he hath visited and redeemed his people, and hath raised up an horn of salvation for us in the house of his servant David, vers. 68.69. Yea thus do all Gods re∣deemed ones triumph, because Christ hath made them more then Conquerours over all their enemies, Rom. 8.33, 39.

Vers. 7. Saul hath slain his thousands, and David his ten thousands,] To Da∣vid they ascribed ten times as much as to Saul, because by his killing of Goliath he was the cause of the routing of the whole army. Now so solemn and glorious was the triumph of the Israelites, and such generall notice was taken of this particular pas∣sage in the womens song, that it came to be reported and known to the Philistines, as we may see, chap. 21.11. And the servants of Achish said unto him, Is not this David the king of the land? Did not they sing one to another of him in dances, saying, Saul hath slain his thousands, and David his ten thousands? And chap. 29.5. Is not this David, of whom they sang one to another in dances, saying, Saul hath slain his thousands, and David his ten thousands?

Vers. 8. And he said, They have ascribed unto David ten thousands, and to me they have ascribed but thousands: and what can he have more but the kingdome?] The meaning is, that from thenceforth he began to suspect that David was the man of whom Samuel had told him, that should be king in his room, chap. 13.14. The Lord hath sought him out a man after his own heart, and the Lord hath com∣manded him to be captain over his people.

Vers. 9. And Saul eyed David from that day forward.] That is, he looked upon him with an envious and malitious eye, and watched for an opportunity to make him away.

Vers. 10. The evil spirit from God came upon Saul, and he prophesied in the midst of the house.] In his frantick fits it is said that Saul prophesied, either be∣cause he sung songs, perhaps such hymns and songs as were usually sung by the sonnes of the Prophets, which is usually called prophesying in the Scriptures, as we may see in a former note, chap. 10.5. And this he might do by the suggestion of Sathan: Or else, because generally being besides himself, and possessed with an evil spirit, both his behaviour and speech in some regard, was outwardly such as when the Prophets were stirred by the spirit of God, who in their extasies and raptures had some uncomposed kind of motions and actions, and were as men be∣sides themselves for the time; and therefore often termed mad men, 2. Kings 9.11. Wherefore came this mad fellow to thee? so Jer. 29.26. Every man that is mad

and maketh himself a prophet, &c. Men possessed do many times utter strange languages and words, which they formerly never learned nor understood; yea, ma∣ny times they will divine of secret things, as no doubt that damsel did, that was possessed with a spirit of divination, Acts 16.16. As therefore those idolatrous se∣ducers of the people that were never sent of God, were yet usually called prophets; so here Saul, because his speech and carriage was in some particulars like that of Gods prophets, is here said to have prophesied.

Vers. 11. And Saul cast the javelin, for he said, I will smite David to the wall with it.] And this he did twice (perhaps in two severall fits) as the follo∣ing words imply: and David avoided out of his presence twice. Whilest David sought to cure Saul of his phrensie, Saul sought to take away his life. And so like∣wise, whilest our Saviour sought the health of the Jews, and their recovery out of Sathans power, by preaching to them the glad tidings of the Gospel, they often sought to kill him, sometimes openly, sometimes secretly, that he was oft forced to withdraw himself from them; as there at Nazareth, Luke 4, 28, 29, 30. And they all in the Synagogue when they heard these things were filled with wrath, And they rose up, and thrust him out of the city, and lead him to the brow of the hill (whereon the city was built) that they might cast him down headlong. But he passing through the midst of them went his way.

Vers, 13. Therefore Saul removed him from him, and made him his Captain over a thousand, &c.] That is, a Colonel or a chief Commander in his army. Perceiving that David by his watchfulnesse did still decline the stroke of his jave∣lin, and perhaps that he did forbear to come at him any more in his frantick fits, he removed him from him, that is, he resolved to imploy him abroad, that he might not be vexed any more with the sight of him, and so he made him one of his Col∣lonels, hoping also, that he would some time or other be slain in the battel; and thence it is said of David in the following words, that he went out and came in be∣fore the people, that is, he led them out to battel, and brought them back again.

Vers. 17. And Saul said to David, Behold my elder daughter Merab, her will I give thee to wife.] And thus under a pretence of performing that promise formerly made to him that should kill Goliath, chap. 17.25. he sought to expose David to the sword of the Philistines: For this renued promise of his daughter he hoped, would make him the more eagerly prosecute his warres against them, and then one time or other he thought the Philistines might slay him; but now all this while he never seriously intended she should be his wife, or else he soon changed his mind; for within a while after he gave her to another man; of which see the note upon vers. 19.

Vers. 18. What is my life, or my fathers family in Israel, that I should be sonne in law to the king?] What is my parentage, education, condition of life, that I should think my self a fit husband for a kings daughter? And thus he modestly re∣fused the honour that was tendered him, as knowing that as yet they understood no∣thing of his being anointed to succeed Saul.

Vers. 19. But it came to passe at the time when Merab Sauls daughter should have been given to David that she was given to Adriel the Meholathite to wife.] This Adriel the Meholathite was the sonne of Barzillai, as is expressely noted,

2. Sam. 21.8. Where also it is recorded, that all the sonnes that he had by this daugh∣ter of Saul, (that we may see how the curse of God followed this unlawfull match) were hanged up, in satisfaction to the Gibeonites; for they are certainly Adriels sonnes by Merab that are mentioned there, onely they were brought up by Michal; of which see the note there. It seems the promise of giving her to David to wife, carried on so farre, that the time was set for solemnizing the marriage, and yet then at the time when Merab should have been given to David, she was given to A∣driel: which is very observable in many regards. For first, we see that God having appointed Michal not Merab to be Davids wife, the match propounded with Merab did not succeed: secondly, hereby the malice and wickednesse of Saul was notably discovered; it being evident, that either he never meant this marriage, though he suf∣fered it to go on so farre: or else, that suddenly he changed his mind, hoping by this disgrace to drive David to some discontent and violent course, that so he might take occasion from thence to cut him off: and thirdly, the wonderfull wisdome and pati∣ence of David was hereby manifested, who bare all this quietly, and stirred not. It was a matter of great reproch and derision to David, that he should be thus led on with hopes of a wife, and then in an instant another should get her from him, and yet all this could not stirre David to do any thing that was not lawfull or seemly for him.

Vers. 20. And Michal Sauls daughter loved David: and they told Saul, and the thing pleased him well.] Not that he was pleased to see David beloved, (for we see how highly he was displeased with Jonathan, because he loved David) but be∣cause he hoped by that means to bring his purpose about, for the destroying of Da∣vid: and the very hope of doing hurt to a party hated, yields great content to a mali∣cious person.

Vers. 21. And Saul said, I will give him her that she may be a snare to him, and that the hand of the Philistines may be against him.] This was Sauls plot, but it proved contrary: for Michal proved a means to help him out of the snare which Saul had laid for him, chap. 19.11, 12. and Saul fell afterwards into the hands of the Philistines, but not David.

Wherefore Saul said to David, Thou shalt this day be my sonne in law, in one of the twain.] As if he should have said, Though I failed before, yet I will make thee amends now; I have but two daughters, and one of the twain thou shalt have; And so being by this means my sonne in law, it will be no great wrong though thou hadst not the eldest.

Vers. 22. And Saul commanded his servants, saying, Commune with David secretly, and say, Behold, the king hath a delight in thee, &c.] That is, as if it came from your selves, and not from me. Because he had before twice promised his daughter, and had not kept his word, he was fain to imploy his Courtiers now to perswade David to accept his offer, and to engage their credit, that the king did really intend what he said.

Vers. 23. And David said, Seemeth it to you a light thing to be a kings sonne in law, seeing that I am a poore man, and lightly esteemed?] That is, not able to give a dowry fit for Sauls daughter, and therefore was sleighted about his other daughter.

Vers. 25. Thus shall ye say to David, The king desireth not any dowry, but an hundred fore-skinnes of the Philistines, &c.] Why are the fore-skinnes required, rather then the heads of the Philistines? First, to imply the ground why Saul desi∣red this, to wit, because they were enemies to God, and to his people. Secondly, to enrage the Philistines the more against David; for hatred to circumcision would make them abhorre this act of David, of cutting off the fore-skinnes from the dead bodies of their brethren, more then any thing that could have been done to them.

Vers. 26. It pleased David well to be the kings sonne in law, and the dayes were not expired, &c.] It seems that Michal was promised David, upon condition that he should bring Saul an hundred fore-skinnes of the Philistines, within a certain time prefixed: Or else there was a time set for the marriage, before which he was to bring these fore-skinnes of the Philistines. And therefore it is here noted, that before this time was expired, he did what was imposed; yea, to make sure that Saul should not cavill, he brought two hundred, v. 27. in stead of an hundred.

Vers. 29. And Saul was yet more afraid of David.] To wit, as considering now that this marriage with his daughter, was a fair step to the crown and kingdom,

Vers. 30. Then the Princes of the Philistines went forth.] To wit, to make warre with the Israelites: And it may well be, that besides their desire to be reven∣ged on the Israelites for the late defeat of their armies when Goliah was slain, even the late slaughter which David had made amongst the Philistines, when he brought an hundred of their fore-skinnes to Saul, had mightily enraged them; and this was the occasion of their present invading the land of Israel.

CHAP. XIX.

Vers. 1. ANd Saul spake to Jonathan his sonne, and to all his servants, that they should kill David.] Hitherto Saul had done all that he did against David secretly; but now he grew impudent and shamelesse, Saul spake to Jonathan his sonne, and to all his servants, that they should kill David: For in these words there are two things that discover how violently Sauls passion and rage against Da∣vid, did at length break forth: The first, that he did not impart his desire to have him slain, to some few of his trustiest servants, but generally to them all. The second, that though he knew the great league that was betwixt David and Jonathan, yet he moued him also to joyn in this plot, hoping no doubt to prevail with him, by urging his fear of Davids getting the crown from him.

Vers. 2. And Jonathan told David, saying, Saul my father seeketh to kill thee, &c.] Whilest David was esteemed Sauls favourite, all his Courtiers carried a fair shew towards him, chap. 18.5. He was accepted in the sight of all the people, and and also in the sight of Sauls servants: and who then could fawn upon him more then they? ver. 22. Behold, the king hath a delight in thee, and all his servants love thee, now therefore be the kings sonne in law. But when Saul had once discovered the ill will he bare him, and openly enjoyned them to make him away, not a man amongst them would open his mouth to Saul for him; or do any thing to prevent the danger he was in: onely Jonathan that did indeed truly love him, did then discover to David his fathers bloudy purpose, and afterwards spake to his father in his behalf, though he now forbare to say any thing for the present, because he saw that now he

was in a rage, and judged it therefore better to stay a while, till his fury was over.

Now therefore, I pray thee, take heed unto thy self untill the morning, and abide in a secret place, and hide thy self.] Jonathan here counsells David, first, that he should be very carefull to look to himself, that no evil was done him the following night, before he could speak to his father for him, take heed to thy self untill the morning. And then secondly, that the next day he should hide himself in some secret place, to wit, in the field where Saul was wont to walk out & take the aire, (and no doubt they agreed about the very place) that so David might heare what passed be∣twixt his father and him, when they talked together concerning David: for that this is the meaning of those words, abide in a secret place, and hide thy self, is evident by the words that follow, ver. 3. And I will go out and stand beside my father in the field where thou art, and I will commune with my father, &c. Onely he addes, that if Saul spake so that David could not heare him, then he would afterwards tell Da∣vid what he said, which is added in the last clause, and what I see, that I will tell thee.

Vers. 4. And Jonathan spake good of David unto Saul his father, &c.] Though he knew that his father was troubled with frantick fits, and might in rage seek to kill him for speaking in Davids behalf; yet he resolved to hazard this rather then desert David in a righteous cause. And observable it is, that venturing himself thus for David, God so awed the spirit of Saul, that Jonathan suffered no evil by it.

Vers. 5. For he did put his life in his hand, and slew the Philistine, &c.] Con∣cerning this phrase, he put his life in his hand, see the note, Judg. ••2.3. By pleading the good service that David had done to the Church and Common-wealth of Israel, in killing that formidable gyant Goliath, he sought to convince Saul, what an hai∣nous sinne it would be to seek now to kill him. But most observable are the follow∣ing words, wherein he presseth this further upon Saul, thou sawest it, and didst re∣joyce: for by putting Saul in mind what a wonderfull joy it was to him at that time when he stood by, and saw the Philistine fall by the hand of David, he intimates what an high degree of ingratitude it would be, so ill now to repay that noble ex∣ploit of his, which when time was did so exceedingly affect him, that he would then have thought no good he could have done him, a sufficient requitall of his great merits.

Vers. 10. And Saul sought to smite David, &c.] See the note chap. 18.11.

Vers. 11. Saul also sent messengers unto Davids house, to watch him, and to slay him in the morning.] It is hard to say what the reasons were that moved Saul to give these directions to the messengers that he sent to slay David, not to break pre∣sently in upon him, and to slay him in the night, but to lie in wait about the house, & then to slay him in the morning. Some conceive it was, because when he came forth in the morning, they might happely kill him suddenly and secretly, no body taking notice who had done it; and that this Saul desired for fear of the displeasure and out∣cries of the people against him: secondly again, others hold on the contrary, that this course was prescribed, because the more openly it was done, the more likely the peo∣ple would be to think that it was done for some treachery of Davids, and justly done; whereas their doing it in the night would make them suspect that they did it causelessely, and durst not avow the doing of it: and thirdly, others say, (and that I

think most probably) that this course was onely taken, to make sure that David might not escape their hands; (for indeed when Saul had openly already commanded his servants and sonne to slay David, there was no thinking to do it so, that Sauls malice against him should be concealed.) Had they attempted the breaking in upon his house in the night, his wife, or servants, or friends might by some means in the dark convey him away; but in the morning he could not so easily slip away from them: and therefore they were ordered to lie in wait secretly about the house in the night, and then early in the morning to break in upon him. But however, there was doubtlesse an hand of providence that did bend Sauls resolutions to this course, whatever the reasons were that moved him thereto, that so David might not be sud∣denly surprized in his house, but might have the more time and leasure to provide for his escape.

And Michal Davids wife told him, saying, If thou save not thy life to night, to morrow thou shalt be slain.] For knowing the cause why David fled so lately from Saul, and having perhaps casually discovered that Sauls servants were watching a∣bout the house; she might easily guesse their errand, or else some friend might send her word of it.

Vers. 13. And Michal took an image, and laid it in the bed, and put a pillow of goats hair for his bolster, &c.] After she had let down her husband out of a window, that so he might escape away for his life, she used this further project to prevent the messengers surprizing of him; expecting every moment that they would break into the house to look for him; and conceiving that if they found him not in the house, they would conclude he was escaped away, and so would presently get them forth to pursue after him. To prevent this, she resolved to make them be∣lieve he was sick in bed, and to that end laid an image in his bed, as if a sick man had lien there; that so the messengers being deluded hereby, might not suspect his escape, and so might be quite beaten off from seeking further after him; or at least, that though they should discover this deceit, yet they might for a while be thereby brought into such a demurre, that her husband might have the more time to get away, beyond any likelihood of their overtaking him. The word here translated an image, is in the Original teraphim, whereby in the Scripture is usually meant certain idols which the idolaters of those times did make use of as their Oracles, as is formerly noted upon Judg. 17.5. But withall it may well be, that hereupon any image or sta∣tue was also called teraphim: and so this which Michal now used▪ might be merely a statue, perhaps Davids own statue; or else some superstitious image which she kept in the house in secret, David knowing nothing of it. As for the pillow of goats hair which she used for a bolster, some conceive that this was laid, that the curled locks of the goats hair about the head of the image, might resemble the hair of Davids head: for say they, Davids hair was yellow, and so was the hair of those goats that were bred in the land of Gilead; whence is that Cant. 4.1, Thy hair is as a flock of goats that appear from mount Gilead. But because the ground of this con∣ceit is altogether uncertain, I rather think that this was laid under the head of the image, because for the softnesse and warmth such pillars were ordinarily used for them that were sick.

Vers. 14, And when Saul sent messengers to take David, she said, He is sick.]

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It is but a weak conceit me thinks, which I find in some Expositours, to wit, that this is not spoken of those messengers mentioned before, vers. 11. that were first sent to slay David; but of others sent after them: The first say they, waiting for Davids coming forth, did not go into the house, and so Saul sent others with the same di∣rections that he gave to the first. But this is supposed without any just ground in the text, who can think that the first would wait so long for Davids coming forth, and never go to search for him in the house, till Saul should suspect they neglected their charge, and so send others after them? No doubtlesse, these were the first messengers mentioned before; onely Sauls sending them, is here repeated again. And the words therefore must be thus understood: When Saul sent messengers to take David she said, He is sick, that is, when the messengers came that Saul had sent, (which doubtlesse they did betimes in the morning) she answered, He was sick; and carry∣ing them up to his chamber, shewed them the image in the bed; which they thought had indeed been here husband, and so went away.

Vers. 16. And when the messengers were come in, beh••ld there was an image in the bed, &c.] Before happely when they went in to Michal they might onely look upon the bed afarre off, and so the room being dark, as it is wont to be where sick folks lie, they might easily be deceived by the cunning of Michal▪ and think it was David that lay there a bed. But being now sent back again by Saul, and appointed to bring him sick or well, they went up now to the bed to lay hold on him▪ and then Michals fraud was soon discovered; And the unexpectednesse of this which they found is here implyed in this word behold. Behold there was an image in the bed; They thought verily before, that they had seen David there, and when they came now again they found nothing there, but an image of wood or stone dressed up like a sick man.

Vers. 18. So David fled, and escaped, and came to Samuel▪ &c.] To wit, to bewail to him his misery, and to shew, how farre otherwise things went with him then he expected▪ in regard Samuel had anointed him to succeed Saul in the throne, and withall, to be advised by him what he should do.

And he and Samuel went and dwelt in Naioth.] Which was a Colledge of prophets: whither Samuel brought David. First, because Saul was not likely to look him there. Secondly, because here Samuel hoped he should be as in a little sanctuary, and as it were in a speciall manner put into Gods custody. And thirdly, because with that holy company, and sacred exercises there used, David might be much comforted in his afflictions.

Vers. 20. And Saul sent messengers to take David.] To wit, at Naioth, where he heard David was, as is expressed in the foregoing verse. Doubtlesse they that told him that he was at Naioth, told him also that he was with Samuel there. And yet he gave no order to his messengers to meddle with Samuel, because he had entertained the man, whom he pursued, but onely to take David. It was a signe of extreme rage that he would have David fetched away by force out of the Colledge of the prophets: But yet withall it argued some remainders of respect towards Sa∣muel that were still in Sauls heart; that all the while the least word was not spoken against him.

And when they saw the company of the prophets prophesying, and Samuel stand∣ing

as appointed over them, &c.] That is, when the messengers came and found the prophets prophesying, and Samuel as the chief of the quire, or as their in∣structer and chief moderatour in those holy and spirituall exercises wherein they were employed, then they prophesied with them, as men that had quite forgot the bloody errand they came about, and were changed into other men. And indeed, not much unlike this, was that which befell the messengers sent by the Pharisees to apprehend Christ, John 7.45, 46. Then came the officers to the chief Priests and Pharisees, and they said to them, Why have you not brought him? The officers an∣swered, Never man spake as this man. What is meant by the prophesying of these prophets, see before in the note upon chap. 10.5.

Vers. 23. And he went on & prophesied, untill he came to Naioth in Ramah.] When Saul had heard that the three companies of his servants whom he had sent to Naioth to apprehend David, prophesied when they came there, & never minded the businesse that he had given them in charge, he resolved to go and fetch David himself: though once before he himself had prophesied amongst the prophets, by the supernaturall working of Gods spirit upon him, chap. 10.6. (concerning which, see the note there) Yet he resolved, that he would now fetch David out of his sanctuary, as if he had done it in defiance of God. And behold, whereas his servants prophesied not till they came amongst the prophets, he prophesied as he went, and when he came there, fell down in a trance, &c. So that the more he hardened himself against God, the more did God shew his power upon him.

Vers. 24. And he stript off his clothes also, and prophesied before Samuel in like manner, and lay down naked &c.] That is, he laid aside his upper garments, his princely robes and military apparell, behaving himself now as any other common person. And this is all the nakednesse intended in the following words, as in the same regard, the like is said of the prophet Isaiah, Isa. 20.2. At the same time spake the Lord by the prophet Isaiah the sonne of Amos, saying, Go and loose the sack-cloth from thy loins, and put off thy shoe from thy foot: And he did so, walking naked and barefoot. And of David, 2. Sam. 6.20. Who uncovered himself to day in the eyes of his handmaids of his servants, &c. And of the prophet Micah, chap. 1.8. I will go stript and naked. As for that which is said here of his lying down, or falling down, some understand this onely of his falling down to humble himself in prayer as the other did: But I rather conceive, that this is to be understood of his falling down and lying in a trance, as Balaam did, Numb. 24.4. When he had prophesied a while with the other, this at length befell him peculiarly: For, hereby the power of God was the more magnified, and Saul exposed to shame and reproch amongst all that should see, how in the midst of his fury he was cast down, bound and mana∣cled by the mighty power of God, and then withall, David had the freer, and longer liberty to escape for his life. It is expressely said, that all this was done before Sa∣muel, which seems to contradict what was said before, chap. 15, 35. But of that, see the note there.

Wherefore they say, Is Saul also among the prophets?] See the note, chap. 10.11.

CHAP. XX.

Vers. 1. ANd David fled from Naioth in Ramah, and came and said before Jonathan, &c.] Taking the opportunity of Sauls extasie, wherein he continued all day and all night, David fled from Naioth in Ramah, and came to Gibeah of Saul where Jonathan was.

Vers. 2. And he said unto him, God forbid; Thou shalt not die.] It seems Jona∣than knew nothing of all that Saul had done against David, related in the former chapter; at least he might think, that if he had done any thing against David, it was onely in some frantick fit; and therefore was he thus confident, that David had no such cause of fear as he deemed he had: and that the rather too, because of the oath his father had taken, Chap. 19.6. And Saul sware, as the Lord liveth he shall not die. And because his father used to acquaint him with what he purposed to do, My father, saith he, will do nothing either great or small, but that he will shew it me, &c.

Vers. 5. Behold, to morrow is the new moon, and I should not fail to sit with the king at meat, &c.] David fearing to venture himself in Sauls presence any more, till he were better satisfied how he stood affected towards him, doth here prescribe a way to Jonathan, how this might be discovered; namely, that whereas the feast of the new moon was to be kept the next day, at which time he used to sit with the king at the table, he would absent himself for three dayes, and if Saul should be highly enraged at this, hereby Jonathan might know that his father intended some mischief to him, and so was mad that he was disappointed of his purpose. The feast David here speaks of when he was by their ordinary course to sit with the king at meat, was doubtlesse a holy feast, kept with the peace-offerings of the new moon festivitie, as is evident, vers. 26. Where Saul concludes of Davids absence the first day, that by reason of some legall pollution that had befallen him he absented him∣self, He is not clean, saith he, surely he is not clean; and observable it is, that Saul as bad as he was, yet was carefull to keep this feast of the new moon, and to have his chief princes keep it with him, To morrow, saith David, is the new moon, and I should not fail to sit with the king at meat: As for the three dayes wherein David saith he would absent himself, But let me go, that I may hide my self in the fields, unto the third day at even, this time was prefixed by David, because sooner Jona∣than might not be able happely to enform him, how Saul took his absence from the feast: For though the festivitie of the new moon lasted indeed but one day, to wit, the first day of the moneth, Numb. 28.1. (Concerning which, see the note there,) yet some kind of peace-offerings, which were offered on that day, to wit, those that were offered for a vow, or voluntary offering, might be eaten not onely on the same day whereon they were offered, but also the day following, Levit. 7.16. Therefore it seems the feast that was begun on the new moon with their peace-offerings, was continued the next day, as is evident, vers. 27. And it came to passe on the morrow, which was the second day of the moneth, that Davids place was empty &c. And so then the third was allowed for Jonathan to inform David how Saul was affected with his absence from the feast.

Vers. 6. If thy father at all misse me, then say, David earnestly asked leave of

me, that he might run to Bethlehem, &c.] It seems in Sauls absence they used to ask leave of Jonathan ere they left the Court, especially at such a festivity as that of the New-moon was, and therefore David desires Jonathan to say, that David had asked leave of him, that he might go and keep the New-moon feast with his kinred at Bethlehem. Though David left Saul in a trance at Naioth, chap. 19.23, 24. yet he might be returned thence before this conference which David had with Jonathan; at least he might suppose that he would soon come back again to Gibeah. But how could he conceive that Saul would expect David sitting at his table in the feast of the New-moon, as in former times, when he had been forced so lately to flie for his life, both from him, and from his messengers sent to apprehend him? chap. 19. I answer, No doubt Saul perswaded himself, that David would think that what he had done, he had done onely in his fits of phrensie, and that being now come again to himself, he would be as farre from laying violent hands upon him, as ever before. Now though David were not so simply credulous as to think so, but discerned his settled malice against him, and verily believed that for all his prophecying at Naioth, he would thirst after his bloud as formerly; yet supposing rightly as it was, that Saul in this his confidence and dissimulation, would expect him at the feast the next day; he adviseth Jonathan to observe how he would take his absence, as concluding that thereby they might discern what his purposes were. As for Davids appointing Jo∣nathan by an untruth to excuse his absence, in this doubtlesse David, as the best are wont to do, forgot himself.

Vers. 8. For thou hast brought thy servant into a covenant of the Lord with thee.] That is, a covenant made in the presence of God, wherein God was invoca∣ted to bear witnesse against, and to punish the party transgressing the covenant,

If there be in me iniquity, slay me thy self, &c.] It may be that David spake this to Jonathan, as to one that had power under his father, even to punish with death those that were liable to such a sentence.

Vers. 10. Then said David to Jonathan, Who shall tell me? &c.] That is, see∣ing it will not be safe for you to come to me, nor yet to trust such a message with any of your servants, how shall I know whether your father be enraged at my absence, or no?

Vers. 11. And Jonathan said unto David, Come, let us go out into the field.] Because he could not, it seems, speak his mind so freely to David in the place where they were, without some danger of being over-heard, therefore Jonathan desired David to go with him out into the field: or rather in answer to the question David had propounded in the foregoing verse, he invites him to go out with him into the field, that there he might shew him, how by the token of shooting his arrows, he meant to inform him, whether there were any cause why he should flee from his father, or no

Vers. 13. The Lord be with thee, as he hath been with my father.] That is, the Lord advance thee to the kingdome as he did my father, and make thee victorious over thine enemies, as my father hath been. Whether he had heard of Davids an∣ointing, either by David himself or any other, it is hard to say; most likely it is that he knew of the doom which Samuel had pronounced against his father, and ob∣serving the speciall hand of God that was with David, did thereupon conclude that doubtlesse he was the man to whom God intended the kingdome, whereto he willing∣ly

yields, and onely seeks to make a covenant with David, and therefore we see af∣terwards also, how confidently he spake of Davids being king: chap. 23.17. And he said unto him, Fear not, for the hand of my father Saul shall not find thee, and thou shalt be king over Israel, &c.

Vers. 14. And thou shalt not onely while yet I live shew me the kindnesse of the Lord &c.] That is, either first, the kindnesse which the Lord requires us to shew one to another, and which is so pleasing and acceptable to him: or secondly, the kindnesse which the Lord is wont to shew to his faithfull servants, and wherein thou shalt approve thy self like unto God: or thirdly, the great kindnesse which by covenant made in the Lords presence, thou hast bound thy self to shew me. And thus whilest David was in an humbled and afflicted estate, Jonathan beheld him as king of Israel, and so did the believing thief look upon Christ, when he hung upon the crosse: Luke 23.42. And he said unto Jesus, Lord remember me when thou co∣mest into thy kingdome.

Vers. 16. Let the Lord even require it at the hands of Davids enemies.] And so consequently of me, if I keep not covenant but prove an enemy to David.

Vers. 17. And Jonathan caused David to swear again, because he loved him.] As desirous to make a sure and stedfast league with him, whom he so dearly loved.

Vers. 18. Then Jonathan said to David, To morrow is the new moon, and thou shalt be missed, &c.] See the notes vers. 5, 6.

Vers. 19. Thou shalt go down quickly, and come to the place where thou didst hide thy self when the businesse was in hand, and thou shalt remain by the stone E∣zel, &c.] According to this Translation of ours, the meaning of these words must needs be this, that Jonathan advised David, that on the third day he should go down to the place where he hid himself at the first, and should stay there till he came thi∣ther, and did by his shooting of arrows, according to their following agreement▪ se∣cretly inform him whether he might safely come to his father or no. Now the place intended, was doubtlesse that where David hid himself when Jonathan first gave him notice of his fathers purpose to kill him, chap. 19.2. Saul my father seeketh to kill thee, now therefore I pray thee take heed to thy self and hide thy self &c. and therefore Jonathan saith, Where thou didst hide thy self, when the businesse was in hand, because then was the first time when Saul did discover his purpose to kill Da∣vid. As for the stone Ezel, that is, that sheweth the way, which was hard by that place, it was probably some stone to direct travellers the way they were to go.

Vers. 20 And I will shoot three arrows on the side thereof, &c.] The reason why Jonathan did not agree to meet with David, and so to make known to him how his father stood affected towards him, but rather to give him warning thus secretly by shooting of arrows, was because he desired to decline as much as might be his fa∣thers jealousie of any intercourse that was betwixt him and David.

Vers. 27. And Jonathan arose, and Abner sat by Sauls side, and Davids place was empty.] To wit, Jonathan arose to Abner coming to sit down, as thereby testi∣fying his respect of him, &c. It seems that Saul and Jonathan were set down at the table before Abner came; and so when he came, Jonathan rose as by way of honour to Abner, because he was the kings cosin, and captain of the host, and then Abner sat by Sauls side, and Davids place was empty; whereby it may appear that (as Jo∣sephus

saith) Jonathan sat at the right hand of the king, and David used to sit on his left hand, as being his sonne in law, and so Abner now sitting on that side, he was next Saul, because Davids place was empty: yet the meaning of those words and Jo∣nathan arose, may be, that Saul being set down in his seat, Jonathan arose to sit down at the table by his father.

Vers. 26. Something hath befallen him, he is not clean, surely he is not clean.] See the note verse 5.

Vers. 27. Saul said unto Jonathan his sonne, Wherefore cometh not the sonne of Jesse, &c.] This title be gives him the sonne of Jesse, sheweth in part his discon∣tent and displeasure against him.

Vers. 30. Thou sonne of the perverse rebellious woman, &c.] As if he had said, thou art right thy mothers sonne, she hath been alwayes perverse and rebellious, and so art thou: We need not enquire wherein Jonathans mother had deserved this cen∣sure; for this is the property of wrathfull persons, to spare none in their anger, but to speak any thing that may grieve or dishonour the partie against whom their spirit is stirred; and therefore he addes also, Thou hast chosen the sonne of Jesse to thine own confusion, and to the confusion of thy mothers nakednesse: that is, to the disho∣nour and shame of thy mother, to wit, by bereaving her of the honour of having a king for her sonne, yea, by bringing a stain of dishonesty upon her: because if Da∣vid should succeed in the kingdome▪ and Jonathan be passed by, it would imply that Jonathan were illegitimate, and base born, and so not fit to inherit, and that there∣fore David that was onely Sauls sonne in law, was chosen in his room,

Vers. 40. And Jonathan gave his artillery unto his lad.] That is, his quiver, bow, and arrows.

Vers. 41. And assoon as the lad was gone, David arose out of a place towards the south, &c.] When they first agreed that Jonathan should give notice to David, how his father stood affected towards him by the shooting of his arrows, and the words he should speak to the lad that was sent to fetch them, they agreed upon this secret way of giving David intelligence, because they thought some body might be present in the field where it was done, and hardly could hope for an opportunity to meet and consult together; yet when Jonathan had done that, and looking about perceived the coast was clear, he sent away the lad, and then David arose out of a place towards the south, that is, the place where he had hid himself, south-ward of the field where all this had been done, and so they had an opportunity beyond their expectation to mourn with one another, and conferre together before their parting.

And they kissed one another, and wept one with another till David exceeded.] His condition being now in the eye of reason most grievous and most miserable.

CHAP. XXI.

Vers. 1. THen came David to Nob to Ahimelech the Priest, &c.] It is of no great importance to know whether this Nob were that without Jor∣dan in the tribe of Manasseh, which is called Nobah, Numb. 32.42. and Judg. 8.11. or that in the tribe of Benjamin near to Anathoth, and therefore joyned often with Anathoth, as in Neh. 11.32. yet most probable it is that it was that within Jordan in the tribe of Benjamin: for certain it is that here the tabernacle was, though the

Ark was at Kiriathjearim, chap. 7.1.) as is evident vers. 9. where it is said, that the sword of Goliath was here wrapt up in a cloth behind the ephod: And well it may be which some conceive, that as the Tabernacle was placed in Shiloh, a city of Ephra∣im in the dayes of Joshua, who was of the tribe of Ephraim, and the Ark was in the tribe of Judah in Davids time; so likewise in the dayes of Saul who was of Ben∣jamin, by his advise and for his benefit, the Tabernacle was removed from Shiloh to Nob, which belonged to his tribe, and hereupon it was that there were so many Priests dwelling here at Nob, in regard whereof it is called the citie of the Priests, chap. 22.19. to wit, that they might attend upon the service of the Tabernacle: for in the 21. chapter of Joshua, where the cities are expressed that were given to the Priests, we do not find Nob mentioned amongst them: and doubtlesse David being resolved to flie for his safety out of the land, came hither first, not onely to get there a supply for his wants, but also especially to visit the Tabernacle, that he might there worship the Lord before his departure, and seek unto him for help and comfort in this houre of adversity. Though he could not but know that there was much danger of being discovered here, because hither to the Tabernacle, they came from all places of the land: yet he would not neglect the visiting of this house of God, before he fled out of the kingdome. As for this Ahimelech, the Priest to whom David addres∣sed himself for succour, either it was the same that is before called Ahiah, who was with Saul in Migron, chap. 14.3. or else Ahiah and Ahimelech were brothers (for as it is there said of Ahiah that he was the sonne of Ahitub; so also it is said of this Ahimelech, chap. 20.9.) and Ahiah being dead, Ahimelech his brother was now high Priest in his room: yea, it may seem that this Ahimelech was also called Abiathar: for Mark 2.26. it is said, that David went into the house of God in the dayes of A∣biathar the high Priest, and did eat the shew-bread: unlesse we say, as some do that Abiathar there by our Saviour mentioned, was that Abiathar that was the son of this Ahimelech, chap. 22.20. because he stood by (as the second Priest) and did consent to give the shewbread to David, and that he is there called the high Priest, because he did afterward succeed his father in that place.

And Ahimelech was afraid at the meeting of David, and said unto him, Why art thou alone, and no man with thee?] Christ saith, Mark 2.26. that David did not onely eat the shew-bread himself, but gave it also to them that were with him: It is evident therefore that he had now some of his servants, whom perhaps Jona∣than had sent after him▪ going along with him, to whom he carried part of the shew∣bread; but those he had left in some other place, as himself saith vers. 2. I have ap∣pointed my servants to such and such a place, and came alone to the tabernacle, which Ahimelech could not but much wonder at, and be troubled about it, as fearing that he was fled from Saul, and that if it were so, it would be dangerous for him to give him entertainment.

Vers. 2. And David said unto Ahimelech the Priest, the king hath commanded me a businesse, &c.] And thus that he might procure from Ahimelech food for him∣self and his servants, David did not onely conceal the businesse of his fleeing from Saul; but also told him a direct lie, that Saul had sent him about a secret businesse, and enjoyned him to let no body know of it, and so he had appointed his servants to meet him elsewhere; and what was the issue of this? surely it proved the occasion

of Sauls slaying Ahimelech, and the rest of the Priests of that citie, fourescore and and five persons that wore a linen ephod; yea, of the utter destruction of the citie and all the inhabitants thereof, both men, women, and children, as we reade in the following chapter, vers. 18, 19. A sad calamity; just cause had Dauid to rue these lies of his so long as he lived, and so no doubt he did, we see he charged it upon him∣self when Abiathar brought him the tidings of it, chap. 22.22. I have occasioned, saith he, the death of all the persons of thy fathers house; and it is thought that the remorse for this very sinne, was fresh in his heart, when he wrote that passage in the 119. Psalme, v. 28, 29. My soul melteth away for heavinesse, strengthen thou me ac∣cording to thy word: Remove from me the way of lying, &c.

Vers. 4. And the Priest answered David, and said, There is no common bread under my hand.] There is no question but the high Priest had in his house bread enough, provided for those of his family; but it seems David was in such haste, that he would not stay for any, but what was there in a readinesse in the Tabernacle, that he might take it presently and be gone; and as it follows, vers. 6. there was no bread there but the shew-bread; and therefore it was too that Ahimelech used that expressi∣on, There is no common bread under mine hand.

But there is hallowed bread▪ if the young men have kept themselves at least from women.] By the Law of God the Priests were onely to eat of the shew-bread, Lev. 24.9. yet the Priest knowing well that charity is to be preferred before all ceremo∣nies, and that in case of necessity the ceremoniall Law was to give way to the mo∣rall, he condescended to relieve them with the shew-bread; and what he did herein is approved by Christ, Matth. 12.3, 4. yet withall he addes this condition, If the young men have kept themselves at least from women, whether their wives or others. Indeed if this had not been so▪ the same necessity that dispensed with one part of the ceremony, might dispence with the other, had they been legally unclean in regard of carnall copulation, according to that law, Lev. 15.18. The woman also with whom man shall lie with seed of copulation, they shall both bath themselves: they must not therefore have starved rather then have eaten of the shew-bread: but in this case a double impediment would have made the case the more questionable; and therefore the Priest addes this clause, If the young men have kept themselves, at least from women.

Vers. 5. Women have been kept from us about these three dayes▪ since I came out, and the vessels of the young men are holy.] By the vessels of the young men is meant their bodies, according to those expressions; 1. Thess. 4.3.4. For this is the will of God, that you abstain from fornication, that every one of you should know how to possesse his vessel in sanctification: and 2. Cor. 4.7. But we have this treasure in earthen vessels: yet it may be meant too of all they had about them.

And the bread is in a manner common, &c.] That is, it is as any other ordinary bread prepared to be the food of the priests: Had it been standing upon the table before the Lord it had been another matter, but being taken thence▪ though it were sanctified this day in the vessel▪ however it was reserved onely to the priests be∣cause it had been hallowed to the Lord, yet to them it was but as any other com∣mon bread, and therefore he needed the lesse to scruple in case of necessity, to give to others.

Vers. 7, Now a certain man of the servants of Saul was there that day, detain∣ed before the Lord, and his name was Doeg, an Edomite.] To wit, by birth, or because he had dwelt there, as upon the same ground, chap. 26.6. Ahimelech is cal∣led the Hittite: yet in profession of Religion he was an Israelite; (for why else was he now detained in the tabernacle, to wit, by some vow?) but a wicked wretch∣ed man he was known to be; a man of ill fame, and therefore now feared by Da∣vid, Chap. 22.22. And David said unto Abiathar, I knew that day, that Doeg the Edomite was there, that he would surely tell Saul.

Vers. 8. And David said unto Ahimelech, and is there not here under thy hand a spear or sword?] This he spake no doubt, as desiring Goliaths sword.

Vers. 10. And David arose that day, and fled for fear of Saul, and went to A∣chish the king of Gath.] That is, he fled into his countrey. This Achish is in the title of the thirty fourth Psalme called Abimelech; which was the usuall title of the kings of the Philistines, Gen. 20.2. Doubtlesse he hoped here to have sojourned unknown; but however, though he could not but apprehend much danger in flying thither; because the Philistines were at present deadly enemies to the Israelites, and his name was above all others abhorred amongst them, in regard of the many vi∣ctories he had gotten over them, and the cruell slaughters he had made amongst them, and particularly, for his killing of Goliath who was of Gath, chap. 17.4. Yet such was Sauls rage and Davids fear, that he had more hope of safety there, then in the land of Israel.

Vers. 11. And the servants of Achish said unto him, Is not this David, the king of the land? &c.] Having discovered and caught David, as it is in the title of the 56. Psalme, Michtam of David, when the Philistines took him in Gath, they brought him to Achish and made known who he was, that he might consider what was fit to be done with him, Is not this David, say they, the king of the land; that is, a prince or ruler in the land, or, is not this David that is designed to be king in the land; for it may well be thought, that the report that David should be king, and that Saul persecuted him because of this, was now so rife and common in Isra∣el, that it was spread even unto the land of the Philistines.

Vers. 13. And he changed his behaviour before them, and feigned himself mad, &c.] Yet still withall he sought by prayer to God, his hope being in him (though he used this plot as a means of escape) as appears by the 34. and 56. Psalmes, which were made by him at this time and upon this occasion; and indeed, had not the Lord infatuated Achish, whereby it was that he altogether sleighted the matter, how easily might this dissimulation of Davids have been discovered in time?

CHAP. XXII.

Vers. 1. DAvid therefore departed thence and went to the cave of Adullam.] Which was in the Tribe of Judah, Josh. 15.21, 35. a place of good strength, as appears, 2. Sam. 23.13. and thither no doubt David went, hoping to find relief and comfort in his own tribe, and here perhaps he made the 142. Psalme; for that was made when he was in a cave, as appears by the title, Maschil of Da∣vid a prayer when he was in the cave.

And when his brethren and his fathers house heard it, they went down thither

to him.] To wit, as being or fearing to be persecuted and oppressed by Saul for Davids sake; and this no doubt added much to his affliction, not onely because it must needs greive him to see them forced to flie from their lands, houses, and estates for his sake; but also, because it may well be, that his brethren, who did formerly cast an envious eye upon him, and upbraided him with the pride and naughtinesse of his heart, would now perhaps, upbraid him with the miseries he had brought upon them; telling how much better it had been for them, if he had contented him∣self with that meaner condition wherein before he lived in his fathers family. But besides, in that which Davids brethren suffered for Davids sake, Christians may see what they must look to suffer for Christs sake; they are dear and precious to Christ as his mother and brethren▪ Luke 8.21. My mother and my brethren are these, which hear the word of God▪ and do it: But because of this, therefore doth the world hate them: Matth. 10.22. Ye shall be hated of all men for my names sake: See also, John 15.19▪ 20, 21.

Vers. 2. And every one that was in distresse, and every one that was in debt, &c.] These doubtlesse aimed at the sheltring themselves, though they strengthened David by coming in to him. But was it well done in David to entertain such as these? I answer, that what David did herein, he might do it by a speciall instinct of the spi∣rit of God, and so that might be lawfull in him, which would not be lawfull in an ordinary way: but then besides, much may be said in defence of David herein, even in an ordinary way. For first, David might not know of the severall ingage∣ments by debt, or otherwise, of those that came in to him. Secondly, he had no pur∣pose to shelter them against any that should demand justice against them. Thirdly, he meant not to make use of them against Saul, or to make a prey of the people, but onely for his own just defence; we see what a testimony Nabals servants gave of Davids souldiers, Chap. 25.15. The men were very good unto us, and we were not hurt neither missed we any thing, as long as we were conversant with them when we were in the fields. And fourthly, It is probable, that by this time it came to be generally known, that Saul persecuted David because he was anointed of God by Samuel to succeed him in the throne; and if they came, pretending this for their coming, the cause they alledged was just, and how could David then reject them? It is likely indeed, that the mouths of many were opened against him, because of those that followed him▪ alledging that they were a company of needy and discon∣tented people, men that had exhausted their states, and durst not before shew their heads, the very scumme and dregs of the people, fit onely to prey upon the estates of others; and that David shewed now what love he bare to his countrey, and what loyalty to his Prince, in giving entertainment to such as these. But so long as Da∣vids cause was just, and that he did not undertake to defend them in any evil, nor made use of them to oppresse others, these reproches were unjustly cast upon him; yea in this, as in other things, David was a notable type of Christ. For such as these that came into David, were whilest Christ lived upon earth, and still are usually the disciples of Christ; to wit, first, poore and despised men and women, whence was that of the Pharisees, Joh. 7.48. Have any of the Rulers, or of the Pharisees, be∣lieved on him? Ye see your calling brethren, (saith the Apostle, 1. Cor. 1.26.) how that not many wise men after the flesh, not many mighty, not many noble are

called, &c. and chap. 14.13. We are made as the filth of the world, and are the off-scouring of all things unto this day: and secondly, men and women that lay under the burden of a grievous debt of sinnes; for publicans and harlots followed Christ, when the self-righteous Pharisees, and many of the civiler sort of people were ene∣mies to him, Matth. 21.31, 32. and at this the world took great offence: Why eat∣eth your Master with Publicans and sinners, Matth. 9.11. and again, Matth. 11.19. the sonne of man came eating and drinking, and they said behold a man gluttonous, and a wine-bibber, a friend of Publicans and sinners, and hence is that too, in the same chapter, vers. 5.6. The poore have the Gospell preached to them, and blessed is he whosoever shall not be offended in me: some are of opinion, that it was when Da∣vid was in this hold of Adullam, that those worthies came to him also, that are spo∣ken of, 1. Chron. 12.16. &c. but of that see the note there.

Vers. 3. And David went thence to Mizpeh of Moab, and he said unto the King of Moab, &c.] Because his parents, by reason of age, were not able well to endure the hardnesse of being with him in the cave, therefore David went to Miz∣peh of Moab, to provide them a place there to stay a while in; hoping that the king of Moab would favour him out of hatred to Saul, who had made warre against Moab: 1. Sam. 14.47. Let, saith he, my father and my mother come forth, that is, out of the land of Israel, and be with you, &c.

Vers. 4. And they dwelt with him all the while that David was in the hold.] That is, in the cave of Adullam. Most Expositours indeed understand this of a hold in Mizpeh of Moab: but first, there is no such hold mentioned in the foregoing words; and secondly, had David been in Mizpeh of Moab, why should it be said he left his father and mother, with the king of that countrey.

Vers 5. And the Prophet Gad said unto David, Abide not in the hold, depart, and get thee into the land of Judah.] The cave, or hold of Adullam, was indeed in the tribe of Judah; but the Lord appoints him not to hide himself any longer there, but to go forth abroad and to shew himself openly in the land of Judah, and that no doubt partly for the triall of his faith, that it might be seen, that his confidence was in the Lords protection, and partly that he might by degrees gain esteem and respect amongst the people.

Vers. 6. Now Saul abode in Gibeah, under a tree in Ramah, &c.] This may be translated under a tree in a high place (as it is in the margin of our Bibles) and then the meaning of the words is clear, to wit, that Saul was in some hill or high place in Gibeah, but according to that translation which is here in our Bibles, Saul abode in Gibeah, under a tree in Ramah: it may be questioned how it can be said, that he was in Gibeah, and in Ramah too; and no other answer can be given, but that Ramah, or the land about it, was in the territories of Gibeah, and so because he was under a tree in, or near unto Ramah, it is said that he was in Gibeah, under a tree in Ramah; as for that clause which next follows, having his spear in his hand, this is added either, first, to imply how full of iealousies and fears Saul was, as one that had scarce any confidence, in any that were about him, he had still his Javelin or his spear in his hand; or secondly, to intimate that he had mustered his forces, and was ready to go forth in the pursuit of David, or thirdly, because in those times, kings were wont to use spears in stead of Sceptres, as the Ensigne of their

Regall powers, which is indeed expressely affirmed in many humane Authours.

Vers. 7. Heare now ye Benjamites, Will the sonne of Jesse give every one of you fields and vineyards, &c.] To wit, as I have done, and am ready still to do; and thus he puts them in mind that David was not able to preferre them as he was, nor yet likely to do it if he were able, because David was not of their tribe as he was.

Vers. 8. There is none that sheweth me that my sonne hath made a league with the sonne of Jesse, &c.] Because David (as he had heard) was returned into the land, and Jonathan since that displeasure taken, chap. 20.24. had perhaps forborn to come into his presence; he suspects there was some conspiracie betwixt David and him (as thinking that David durst not else have entered the land, having no greater a power then he had) and condemnes his followers for not revealing it to him, inti∣mating the more therewith to affect them, what an odious thing it was, that his own sonne and servant, should conspire against him.

Vers. 9. Then answered Doeg the Edomite, which was set over the servants of Saul, &c.] That is, over his herdmen: see the note chap. 21.7. the bait of prefer∣ment, which Saul had cast forth in the foregoing verses, this profane Edomite quick∣ly snapped at, and thereupon accused Ahimelech to Saul.

Vers. 10. And he enquired of the Lord for him, and gave him victuals, &c.] Which Ahimelech acknowledged, vers, 15, but whilest Doeg told Saul this, like a malicious wretch, he spoke not a word to him of Davids excuse, wherewith Ahime∣lech was deceived, whence are those words of David, Psal. 52.2, 3. Thy tongue deviseth mischief like a sharp Rasour, working deceitfully, thou lovest evil more then good, and lying rather then to speak righteousnesse:) for that Psalme was composed upon this occasion, as is evident by the title: A psalme of David, when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Ahimelech.

Vers. 12. And Saul said, Heare now thou sonne of Ahitub.] So he calls him by way of contempt, as when they called David the son of Jesse, in a way of sleighting him.

Vers. 15, Did I then begin to enquire of God for him? Be it ••arre from me. &c.] That is, this was not the first time that I have enquired of the Lord for him; and what I have done without blame at other times, what cause had I to question the do∣ing of it now? so that it is clear that I intended no such evil in this as is now suspected; had I done it now onely (when it seems there was some jealousie of David) it had been another matter; but to intend the aiding of one that should rise up against my Lord and Sovereigne, was never in my heart, be it farre from me, saith he, that is, God forbid I should have such a thought in my heart.

Vers. 16. And the king said, Thou shalt surely die Ahimelech, thou and all thy fathers house.] Thus he that was so pitifull, that he would needs spare Agag, whom God had commanded him to destroy, was now so hard hearted, that he could com∣mand eighty and five of the Lords Priests to be slain in his sight: and afterwards the citie to be destroyed, and all that was in it, old and young, and never be troubled at it.

Vers. 18. And Doeg the Edomite turned, and he fell upon the Priests, and slew on that day fourescore and five persons that did wear a linen Ephod.] Thus that which the Lord had threatened against the house of Ely, chap. 2.31, 32. was in part fulfilled; for of that family these priests were.

Vers. 19. And Nob the city of the Priests smote he with the edge of the sword, &c.] The Tabernacle was at this time in Nob, as is before noted, ver. 1. and there∣fore it is probable, that upon the occasion of destroying this city at this time, the Ta∣bernacle was removed from hence to Gibeon, where it continued to the dayes of So∣lomon. 2. Chron. 1.3. So Solomon, and all the congregation that was with him, went unto the high place that was in Gibeon: for there was the Tabernacle of the congre∣gation of God, &c.

Vers. 20. And one of the sonnes of Ahimelech the sonne of Ahitub, named A∣biathar, escaped and fled after David.] To wit, to Keilah, chap. 23.6. This Abia∣thar was he that succeeded his father Ahimelech in the place of high Priest, and con∣tinued in that place and office, till he was removed by Solomon, 1. Kings 2.27.

Vers. 22. And David said unto Abiathar, I knew it that day when Doeg the Edomite was there, &c.] The meaning of this is, that his heart misgave him, that it would be so, when he saw Doeg there.

CHAP. XXIII.

Vers. 1. THen they told David, saying, behold the Philistines fight against Keilah, &c.] Keilah was in the land of Judah, Josh. 15.44. Being there∣fore now invaded by the Philistines their near neighbours, because David lay with his men not farre from them, in the forrest of Hareth, chap. 22.5. and so might af∣ford them that speedy succour which Saul could not, it seems that some body from them, or in their behalf, acquainted him with this, and desired his help.

Vers. 2. Therefore David enquired of the Lord, saying, Shall I go and smite these Philistines?] Though David could not but be willing to approve his faith∣fulnesse both to Saul and his countrey, by seeking to help them against the Phili∣stines; and might well think that God would approve his fighting against Gods ene∣mies in the defence of his people: yet, because he was not yet actually king, and and used hitherto to go forth against them onely at Sauls command; and besides, he would not rashly go forth against the Philistines with so little strength, as he had now about him, without a speciall commission and promise from God, therefore he enquired of the Lord. But by whom? It is most likely that it was by Gad the pro∣phet, of whom mention is made before, that he was with David, chap. 22.5. for •••• seems, by verse 6. that Abiathar came not to him with the Ephod, till he was come to Keilah; but of this, see the note there.

Vers. 3. And Davids men said unto him, Behold, we be afraid here in Judah &c.] In this speech of theirs, they labour to discourage David from going to Ke••∣lah; for, say they, being here in Judah, that is, in the midst of the land of J••••••▪ we are in continuall jeopardy and fear, to wit, least Saul or any of his troops sh•••••• come upon us, how much more dangerous must it then needs be for us to go ag•••••• such a potent enemy as the Philistines, and that even in the borders of their 〈◊〉〈◊〉 where we may happely be hemmed in with the Philistines before, and Sa•••••••• ••is men behind us.

Vers. 4. Thou David enquired of the Lord yet again.] Though David 〈◊〉〈◊〉 ••••••ly satisfied upon his first enquiring of God, having received that expresse 〈◊〉〈◊〉 〈◊〉〈◊〉 and smite the Philistines, and save Keilah: yet because his men were 〈◊〉〈◊〉

credulous and fearful, for their better satisfaction and encouragement, he enquired again.

Vers. 5. So David and his men went to Keilah, and fought with the Philistines, and brought away their cattell, &c.] That is, either the cattell which they had brought out of their own countrey for the provision of their armies (for Keilah lay close upon the land of the Philistines) or the cattell which the Israelites found in Palestina, the land of the Philistines, when having vanquished them at Keilah, they chased them a while in their own countrey.

Vers. 6. And it came to passe, when Abiathar the sonne of Ahimelech fled to David to Keilah, that he came down with an Ephod in his hand.] Which was more then if many thousand souldiers had come to David; for this bringing of the Ephod to him, was a visible pledge, that God had totally forsaken Saul, and would be with him to direct him in all his wayes: yea, and some conceive also, that this is here the rather expressed, to let us know how David enquired of the Lord, as in the foregoing verses, it is twice said he did, namely, by the preists wearing the Ephod, according to the judgement of Urim and Thummim: for by Abiathars coming to David to Keilah, they understand onely that he came to David when he was near about Keilah.

Vers. 9. And David knew that Saul secretly practised mischief against him.] This word secretly makes it manifest that though Saul called the people together to besiege David & his men, as it is said in the foregoing verse, that is, with a purpose so to imploy them, yet he did not openly professe that, but pretended, he raised those forces to fight against the Philistines.

Vers. 11. And the Lord said, He will come down.] That is, if thou stayest here (for that it was which David desired to know, whether if he stayed in Keilah Saul would come against him) and doubtlesse had he stayed he would have come against him: for God knows future contingent things that shall never be, even what might be and would be, if he did not otherwise dispose of it.

Vers. 13. Then David and his men, which were about six hundred, arose, &c.] It seems the number of Davids followers still encreased: for before he had but foure hundred, chap. 22. but now he had six hundred with whom he departed out of Kei∣lah, and went whithersoever they could go; that is, being perplexed, and not know∣ing whither to go, they sought up and down for some place or other, to shelter them∣selves in.

Vers. 16. And Jonathan Sauls sonne arose, and went to David into the wood, and strengthened his hand in God.] That is, he laboured to make him comfortable and couragious, by putting him in mind of Gods promises, and Gods power, and by assuring him of Gods grace and favour towards him.

Vers. 17. Thou shalt be king over Israel, and I shall be next unto thee.] To wit, by promise and covenant betwixt them: But God otherwise disposed of it▪ Jona∣than was taken to a better kingdome, and never lived to see David sit in the throne of Israel.

Vers. 18. And they two made a covenant before the Lord.] That is, a covenant confirmed by oath as in Gods presence.

Vers. 19. Then came up the Ziphites to Saul to Gibeah saying, Doth not David

hide himself with us? &c. [Though David had lately driven the Philistines out of the land, yet like ungratefull wretches, partly to curry favour with Saul, partly per∣haps terrified with that severity wh••ch Saul had used against Nob, and the Priest of the Lord, chap. 22.18.19. they went to him, and discovered where David was in a wood near them, to wit in the wildernesse of Ziph. This no doubt sorely wounded Davids heart, that his own brethren of the tribe of Judah should deal thus treache∣rously with him. But therefore we see that God had immediately before this triall, sent Jonathan to comfort him, and strengthen his hand in God, ver. 16. that so he might be the better able to endure it, as captains use to encourage their souldiers be∣fore the fight, and as Physicians use to give some preparative before sharper physick, that it may not be too tedious and hard to be born: and indeed, that David did sup∣port himself now with hope in Gods promises, is evident by the 54. Psalme, which he composed at this time, as appears by the expresse words of the title of that Psalme; A Psalme of David when the Ziphims came and said to Saul, Doth not David hide himself with us?

Vers. 24. But David and his men were in the wildernesse of Maon, in the plain on the south of Jeshimon.] For it was told David that the Ziphites had disco∣vered him, and that Saul with them and his army was coming to take him, as is ex∣pressed in the next verse they told David: and thereupon he left the wildernesse of Ziph, and fled to a plain in the wildernesse of Maon, which lay more southward from Jeshimon.

Vers. 29. And David went up from thence, and dwelt in strong holds at Enge∣di.] Called aso Hazazon Tamar, 2. Chron. 20.2. a city of Judah, Josh. 15 62. It was it seems a place exceeding fruitfull for vines and other pleasant fruit, whence is that expression in Solomons song chap. 1.14. My beloved is unto me as a cluster of camphire in the vineyards of Engedi: but yet there was a wildernesse adjoyning to it, whither it was that David now fled, chap. 24.1.

CHAP. XXIIII.

Vers. 2. ANd went to seek David and his men upon the rocks of the wild goats.] That is, high, steep, and craggy rocks▪ such as wild goats do usually delight in, and this is thus expressed▪ to shew the violence of Sauls rage, and how greedily he thirsted after the destruction of David: We may see that he resolved to leave no place unsearched, when he looked up and down for him in these rocky pla∣ces, which could not but be very tedious both to himself and his souldiers to march in.

Vers. 3. And Saul went in to cover his feet.] Concerning this phrase of Sauls covering his feet, see the note, Judg. 3.24.

And David and his men remained in the sides of the cave.] It may seem strange that David and his six hundred men chap. 23 13. could be in this cave, and yet Saul when he came into it should not perceive it; but it is well known by the testimony of many writers, that in some countreys there are such huge caves, that many souldiers may lie within them; as also that those that are in such caves, may see what is done in the mouth of those caves, when they which are at the entrance, perceive not what is within, and such a cave was this, wherein David and his men had hid themselves, that Saul might not find them out.

Vers. 4. Behold the day of which the Lord said unto thee, Behold, I will deliver thine enemy into thy hand, &c.] There might be some particular promise, though it be no where expressed in the story, which David had received from Gad, or Samuel, or which God had immediately by his spirit given him, concerning Sauls falling in∣to Davids hands, of which his followers did now put him in mind; but because such a promise might imply, that the Lord intended David should cut off Saul, it seems most probable that this word of the Lord which they spake of, was onely either that promise which Samuel had made him concerning the kingdome; or else some generall promise, that he should prevail over all his enemies, which they now reach∣ed further then God intended them; as if the promise of conferring the kingdome upon David did by consequence imply, that he might take away his life that now stood in his way to keep him from it; or the promise of prevailing over his enemies, did include this of putting him to death, if God should deliver him into his power. At least from this act of Gods providence in bringing Saul into his power, they sought to perswade David that God intended he should be cut off, and that David should wilfully despise Gods favour to him, if he should not do it.

Then David arose, and cut off the skirt of Sauls garment privily.] To wit, that he might thereby afterward make it evident to Saul, that he could as well have killed him. But how could he do this and Saul not perceive it? I answer, first, considering the tumult of the souldiers without might drown the noise within, it is probable e∣nough that David might in this dark cave steal behind Saul, and cut off the outward lap of his garment, without being felt or perceived: Secondly, if Saul came in to ease himself, it is likely he had laid aside his upper robe or garment, to which David might go closely, and unespied might cut off the skirt of it: but thirdly, if we under∣stand those foregoing words, that Saul went into the cave to cover his feet, of his going in to lie down and sleep there, then there can be no more question made how David should cut off the lap of his garment and yet Saul never feel him.

Vers. 6. And he said unto his men, The Lord forbid that I should do this thing unto my Master, &c.] To wit, when they provoked him to lay hands upon Saul, ver. 10. which indeed was a great proof of his sincerity, that rather then he would do this, he would venture the displeasing and enraging of all his followers; who were like doubtlesse to be highly offended, that he would wilfully neglect this opportuni∣ty to put an end to all their dangers and fears.

Vers. 9. Wherefore hearest thou mens words, saying, Behold David seeketh thy hurt?] Thus David did with great wisdome, cast the blame of Sauls violence a∣gainst him, rather upon Sauls wicked counsel, and those flatterers about him, that did daily incense him against David by their false slanders, then upon Saul himself.

Vers. 11. Moreover, my father, See, &c.] David calls Saul father, either be∣cause he had indeed married his daughter, or because it was a title usually given to kings, as the fathers of the people.

Vers. 12. The Lord judge between me and thee, &c.] Thus David referred his cause to God, and hereby also it is evident, that this it was that did comfort David against Sauls injuries, and made him patiently bear the wrong he did him, and re∣strained him at this time from avenging himself upon Saul, namely, that he consi∣dered that God was the judge of all; and that he would therefore certainly plead

his cause and take occasion sooner or later to revenge the injuries that he had suffered.

Vers. 13. As saith the proverb of the ancients, Wickednesse proceedeth from the wicked, but mine hand shall not be upon thee.] By alledging this proverb, David in∣timated: first, that a good man could not allow himself to do that which a wicked wretch would make no conscience to do: secondly, that though wicked men may counsel & advise to do that which is evil, yet a good man would not hearken to that counsel: and thirdly, that though unconscionable men deal wickedly with the righ∣teous servants of God, yet the righteous will not thence take liberty to deal wicked∣ly with them: So that summarily this is the drift of this proverb, that no example, nor perswasion, nor provocation of wicked men, should winne the servants of God to draw the same guilt upon themselves.

Vers 14. After whom dost thou pursue, after a dead dog, after a flea?] That is, after a man of no estimation, nor power, one not worthy thy jealousies and fears; but besides, it may be that David had also respect in these words to his humble deportment of himself, hitherto free from all ambition: had he made a partie a∣mongst the Nobles or Elders of Israel▪ there had been some pretence of suspecting him; but considering his lowly carriage of himself all the time he had been in Sauls court, Sauls proceeding against him in that manner he did, was as if a man should have come with an army of souldiers against a flea, or against a dead dog.

Vers. 22. And Saul went home: But David and his men gat them up unto the hold.] Namely of Engedi, vers. 1. having found David and his men hemmed up in a cave, it was much that Saul would overslip such an opportunitie to put an end to his fears; but his conscience was strongly convinced, and thereby God carried him away, and hereby David found, that his confidence in God manifested in the 57. Psalme, was not in vain; for that Psalme was penned, as is most probable, when he hid himself in this cave, as we may gather from the title, Michtam of David, when he fled from Saul in the cave.

CHAP. XXV.

Vers. 1. ANd Samuel died, and all the Israelites were gathered together and lamented him, &c.] Under Sauls government they had found what cause they had to respect Samuel, and how much better it had been for them, to have li∣ved under a judge of Gods appointing, then a king of their own choosing; and therefore now they lamented Samuels death, and buried him in his house in Ra∣mah: In Ramah Samuels father dwelt before him, 1. Sam. 1.1. and there, in the ancient buriall place of his family was Samuel buried.

And David arose, and went down to the wildernesse of Paran.] Which bor∣dered upon the south of the land of Judah▪ not farre from the desert of Maon: It seems Samuels death added to Davids fears; he had lost him to whom he was wont to go for counsel and comfort, and was like enough now to have more enemies and fewer friends; and therefore now he was glad to flee to a wildernesse, without the borders of Israels land.

Vers. 2. And there was a man in Maon whose possessions were in Carmel and that man was very great, &c.] Because Carmel was nearer to the wildernesse of

Paran▪ whither David was removed, then Maon was, therefore this is expressed con∣cerning Nabal▪ that though he dwelt in Maon, yet his possessions were in Carmel, and so there he sheared his sheep, which was the occasion of Davids sending to him; and indeed, Maon, Ziph, and Carmel, were all in the tribe of Judah, not farre it seems asunder, and therefore joyned together, Josh. 15.55. his great riches are here mentioned, as an aggravation of his inhumanity towards Davids followers; had he been a man of a mean estate, he might have pleaded that he was not able to send re∣lief to Davids six hundred men, but being a man of so vast an estate, he might have sent somewhat to David and his men, and have been never the worse for it, and therefore there could be nothing said by way of excusing him.

Vers. 6. Peace be both to thee, and peace be to thine house, &c.] This modest manner of their seeking some relief from Nabal is therefore expressed, to let us see, that they spake nothing that could provoke him to answer them so bitterly, and so churlishly as he did.

Vers. 7. For we come in a good day, give I pray thee, whatsoever cometh to thine hand, &c.] In these words, For we are come in a good day. Two reasons are imployed to move Nabal to satisfie their desire. First, because he had now provided a liberall feast, out of which he might well spare them somewhat. Secondly, be∣cause it was a day of rejoycing, at which times mens hearts are freer to give, and so thence he concludes, Give I pray thee whatsoever cometh to thine hand, that is, whatsoever thou thinkest good to bestow upon us.

Vers. 9. They spake to Nabal according to all those words in the name of Da∣vid, and ceased.] These last words, and ceased, are added to imply, that this before mentioned was all they said; they were neither importunate, nor insolent in their speeches; but in a fair manner spake what David had given them in charge, and then they had done.

Vers. 10. There be many servants now adayes that break away, every man from his master.] Herein covertly he upbraids David. First, for flying from the king his master, and standing out in rebellion against him. And secondly, for giving en∣tertainment to fugitive servants, that were run away from their Lords and ma∣sters.

Vers. 13. And David said unto his men, Gird you on every man his sword.] As having vowed to go immediately to Nabals house, and there utterly to destroy both Nabal and his family, for so much is afterwards expressed, ver. 21, 21. Indeed this was a bloudy and unlawfull vow as himself afterwards confessed, for it belong∣ed not to him to revenge himself upon those that had wronged him; and besides, Nabals churlishnes and base covetousnesse were not sins to be punished with death, much lesse were his innocent family to be slain for his offence: But David was now in a fury and rage, even he that could with such wonderfull patience endure all the wrongs that Saul had done him, could not now over-master his passions, but being exceedingly enflamed with wrath, nothing would satisfie him but the death of Na∣bal, and all his family.

Vers. 20. She came down by the covert of the hill, and behold, David and his men came down against her, &c.] That is, she came down in a hollow way, where∣in by reason of the covert of the hills, she could neither see David and his men co∣ming

down on the hill right against her, nor could they see her: and so they disco∣vered not one another till they met together.

Vers. 22. So & more also do God unto the enemies of David, if I leave of all that pertain to him, &c.] That is, let the Lord deal with mine enemies, as I shall be con∣stant in performing what I have resolved on, not to leave any alive that belong to Nabal, by the morning light, to wit, either by prospering them if I do it not, or by destroying them together with Nabal if I do it. According to the ordinary manner of using this form of imprecation, the curse should have been wished upon himself, So and more also do God unto me, if I leave, &c. as we see Ruth 1.17. concerning which see the note there: But naturally men are loth to pronounce a curse upon themselves, which happely caused David rather in the imprecation to mention his enemies (as we see in these times what strange expressions in their execrations some men will use, even out of a naturall lothnesse to curse themselves, Would I might never swear, As I hope to be saved, &c.) but by this means Davids speech is some∣what confusedly intricate, and his meaning not so clearly expressed: as for that ex∣pression, any that p••sseth against the wall, thereby he meant that he would not leave so much as a dog of all that he had, or else it is meant of all the males in his fami∣ly both men and children: but most Expositours understand it according to the first exposition, because Davids saying that the Lord had kept him back from hurting Abigail, vers. 34. doth plainly imply, that he resolved to kill both males and females.

Vers. 24. Ʋpon me my Lord, upon me, let this iniquity be.] Thus by desiring that his displeasure might fall upon none but her, whose innocencie and solicitous care to satisfie his desires he might clearly see, she doth in a sweet and elegant man∣ner seek to save her whole family from the revenge he had resolved upon; for her innocencie and simplicity she knew would secure her, that he would not punish her that had not deserved it.

Vers. 25. For as his name is, so is he: Nabal is his name, and folly is with him.] Herein she would imply, that he was not worthy of Davids anger, and therefore not to be regarded; for wisemen alwayes judge the contempt and reproches of children and fools not worth the minding.

Vers. 26. Seeing the Lord hath withholden thee from coming to shed bloud, and from avenging thy self.] That is, seeing God by his providence hath sent me forth to stay thee from seeking thine own revenge, (which she puts him in mind of, as a strong inducement to appease his wrath.) Now let thy enemies and they that seek evil to my Lord, be as Nabal: that is, thou giving over thine own quarrell, may all thine enemies be as vild and hatefull to God and man, as weak and unable to hurt thee, and as sure to be punished by the hand of God, as Nabal is, or as thou didst intend Nabal should have been. So that one principall thing implyed in these words, I conceive is this, that if David would commit his cause to God, and not take revenge on Nabal himself, then God would certainly do it for him: as we see indeed it fell out vers. 38. when God struck him with sudden death.

Vers. 27. This blessing which thy handmaid hath brought unto my Lord, let it even be given unto the young men,] Herein she modestly extenuates the worth of her gift as no•• being a present good enough for David, onely she desires he would accept them, and bestow them amongst his followers.

Vers. 28. For the Lord will certainly make my Lord a sure house, because my Lord fighteth the battels of the Lord, &c.] That is, the battels undertaken by warrant from the Lord, and in the just defence of the Lords own cause and people; but why is this added concerning the prosperous estate, to which the Lord would raise David? Surely that having laid this ground, she might thence inferre what she addes afterwards, vers. 30.31. to wit, what an advantage it would then be to him, not to have his conscience rising upon him for shedding innocent bloud, as it would doubtlesse, if he should seek to revenge himself as he had determined.

Vers. 29. Yet a man is risen to pursue thee, and seek thy soul; but the soul of my Lord shall be bound in the bundle of life with the Lord thy God.] That is, the Lord shall make precious account of thy life, and shall carefully preserve it: be∣cause men are wont to bind up those things in bundles which they are carefull to keep, and so lay them up charily, where no body may meddle with them, hence is this expression concerning the provident care of God over David for the preserva∣tion of his life, The soul of my Lord, shall be bound in the bundle of life with the Lord thy God; he was but a man as great as he was, that sought to cut him off, and that mans rage must needs be vain, that seeks to destroy him, whom the Lord God hath undertaken to preserve.

Vers. 31. This shall be no grief unto thee, nor offence of heart unto my Lord, &c.] That is, thou shalt not have this to trouble thee, That thou hast shed bloud causelesse, &c. and so withall, she implies, that if he did go on in his vow, this would be hereafter a continuall vexation to him, and deprive him of all the comfort he might otherwise enjoy in the great good that God would do for him.

Then remember thine handmaid.] That is, remember that which I have said, and think of me accordingly.

Vers. 37. His heart died within him, and he became as a stone.] That is, he fell as it were into a swoun, and so there he lay like a stock or stone for ten dayes to∣gether, the very thinking how near he was to death (upon his wives relation) made his heart to die within him.

Vers. 39. And wen David heard that Nabal was dead, he said, Blessed be the Lord, &c.] Though he rejoyced not in the evil that was fallen upon Nabal, yet he could not but rejoyce in the manifestation of Gods justice upon him in his behalf, and in seeing that the Lord had pleaded his cause against him.

And David sent and communed with Abigail, to take her to him to wife.] Da∣vid would rather send then go himself, that she might the more freely either grant or denie his suit, and that it might be the more evident that he took her not by force and violence.

Vers. 41. Behold, let thine handmaid be a servant to wash the feet of the ser∣vants of my Lord.] Herein was the faith of Abigail discovered, who could think so honourably of David, when he lived in such a persecuted estate, and despised con∣dition.

Vers. 43. David also took Ahinoam of Jezreel.] A town in Judah, Josh. 15.56.

Vers. 44. But Saul had given Michal his daughter Davids wife, to Phalti, &c.] This Phalti of Gallim (a place in the tribe of Benjamin, ••a••. 10.30.) is also called Phaltiel, 2, Sam. 3.15. to whom Saul gave Michal Davids wife, not one∣ly

out of hatred and malice against David; but also out of policy as he thought, that the title of having his daughter to wife, might not be any furtherance to him in climbing to the kingdome.

CHAP. XXVI.

Vers. 1. ANd the Ziphites came unto Saul to Gibeah, saying, Doth not David hide himself, &c.] Though David had been once before in great dan∣ger in these parts, the Ziphites discovering him to Saul, and seeking to intrap him; yet hither he was come again from the wildernesse of Paran, chap. 25.1. and good reason might be given for it: For it might be occasioned by his marriage with A∣bigail, whose estate lay in these parts; and again, his hope that Saul would keep his covenant and oath, chap. 24. might encourage him, the rather, because since that for a time he had now been quiet, but he found his enemies as violent as ever: Indeed if David should come to the crown, the Ziphites might well fear the•• former treachery would be remembred, and therefore it stood them upon, to seek Davids ruine, if by any means they could.

Vers. 3. David abode in the wildernesse, and he saw that Saul came after him, &c.] But why is it said in the very next words▪ vers. 4. That he sent forth spies, and so understood that Saul was come in very deed: I answer, that these first words are meant onely of some notice that David had of Sauls coming: of the certainty whereof, he was not at first fully satisfied, and so sending out scouts to see if it were true, was by them fully informed that it was so indeed.

Vers. 6. Then answered David and said to Ahimelech the Hittite, and to A∣bishai the sonne of Zeruiah brother to Joab, saying, Who will go down with me, &c.] The two Captains whom he desired to go with him to Sauls camp, were A∣himelech called the Hittite (either because he was so by birth, though in Religion he was an Israelite, or else, because though he was an Israelite by birth, yet he lived among the Hittites,) and Abishai the sonne of Zeruiah Davids sister, 1. Chron. 2.15.16. (and therefore it is, that she the mother is still mentioned, and not the father, who was perhaps of meaner descent, at least not of so great a family.) David ha∣ving before closely approached Sauls camp (alone by himself as is before noted, vers. 5.) and finding them all fast asleep, being carried no doubt also, by a speciall instinct of the spirit of God, he resolved once more to manifest his fidelity to Saul, and therefore demanded of these his followers, which of them would venture to go with him into the camp to Saul, where he had found all the Army securely sleep∣ing.

Vers. 8. Then said Abishai to David, God hath delivered thine 〈◊〉〈◊〉 thine hand this day &c.] Davids sparing Saul in the like case formerly, ha•• done no good upon him; and besides, the Lords proffering him the like opportunitie 〈◊〉〈◊〉 second time, seemed to Abishai a manifest declaration of Gods will, that he wou•• have him cut off Saul; and therefore, though he rejected this motion before 〈◊〉〈◊〉 A∣bishai hoped he would hearken to it now; and therefore again pressed him 〈…〉〈…〉 might be done.

Vers. 10. The Lord shall smite him, or his day shall come, &c.] That 〈…〉〈…〉 God should strike him with sudden death, or he should die his naturall 〈…〉〈…〉

other men die by sicknesse, or old age; or he should come to his end by some casualty, as by being slain in battel, &c.

Vers. 11. Take thou now the spear that is at his bolster, and the cruse of water, &c.] Which stood happely by him, for the quenching of his thirst, or else to wash with: for some conceive, that in those hot countreys they used to wash sometimes in the night, especially if any pollution had befallen them.

Vers. 14. Then Abner answered, and said, Who art thou that criest to the king?] That is, say some, to the disturbance of the king in his rest? But I rather think, that though it be onely expressed in the foregoing words, that David cried to the people, and to Abner, yet he mentioned also the king, at least, so farre as to ask, Who is there about the king? whereupon Abner answered thus, Who art thou that criest to the king?

Vers. 19. If the Lord have stirred thee up against me, let him accept an offer∣ing.] Some understand this as if David had said, that in case it were manifest that it were of the Lord onely that Saul was stirred up against him, he for his part would most willingly yield himself to the triall of justice, that he might if he had offended undergo deserved punishment, and so this might be accepted of the Lord as a sacri∣fice well-pleasing in his sight. But there is another exposition given by others, which is plainer, and seems more clearly to be gathered from the text, to wit, that David desires that the Lord might be appeased by sacrifices, if really it were of him that Saul was stirred up against David, and of no body else: David considered that per∣haps no enemy urged Saul to these courses, but that it was of God (to wit, by let∣ting loose the evil spirit upon him, 2. Sam. 24.1.) and that herein the Lord might have respect both to the sinne of David, and Saul: why then saith David, if the case be so, let us both labour to make our peace with God, let us offer up sacrifices that may be acceptable in his sight, humbly acknowledging our offences, and calling to him for pardon; and that because there is mercy with him, and power to withdraw these turmoils, if he be once appeased toward us.

They have driven me out this day from abiding in the inheritance of the Lord; saying, Go serve other gods.] That is, by causing me to be thus continually persecu∣ted, not giving me any resting place in the land of Canaan, they have done what in them lay to drive me from amongst the people of God, to go and live amongst ido∣laters, that so I might be entangled by them, and corrupted in their idolatrous pra∣ctises.

Vers. 20. Now therefore let not my bloud fall to the earth, before the face of the Lord.] As if he had said, Do not cause my bloud to be shed and spilt like water up∣on the ground causelessely, the Lord seeing and beholding it. For in those last words before the face of the Lord, David implies a reason to move Saul to take heed of she••ding innocent bloud, to wit, because the Lord would see it, and not suffer it to go unpunished.

For the king of Israel is come out to seek a flea, &c.] See the note chap. 24.14.

Vers. 21. Behold, I have played the fool and erred exceedingly.] Thus Saul did not onely confesse his fault, but did also with much detestation judge and condemne himself for his grosse folly therein, and that also to his great shame openly, in the ••aring of all his captains and souldiers that were about him.

Vers. 23. The Lord render to every man his righteousnesse, &c,] For all Sauls fair promises, David having had frequent experience of his ficklenesse this way, sly∣eth from him to Gods goodnesse, and puts all his trust and confidence in him, as is evident in these two verses.

CHAP. XXVII.

Vers. 1. THere is nothing better for me, then that I should speedily escape into the land of the Philistines, &c.] This was no warrantable course which David here pitched upon for his preservation; for first, God had once before commanded him to abide in the land of Judah, by the Prophet Gad, chap. 22.5. secondly, having been such a deadly enemy to the Philistines, and so hardly once be∣fore escaped with his life, when he sought for shelter amongst them; there was no like∣lihood he should be now entertained by them upon any other terms, then that he and his souldiers should turn to the Philistines, and become enemies to the king and peo∣ple of Israel: and thirdly, to the great grief of those that were righteous in the land, the enemies of David would exceedingly triumph in this, alledging that now he had discovered what he was, in deserting his people, and religion, and joyning himself to their uncircumcised enemies: but thus it is usually with men when their hearts sink through infidelity, as Davids now did; they will seek to help themselves by any unlawfull means, as men ready to sink in the water, will be catching at any thing to save themselves from drowning.

Vers. 2. And David arose, and he passed over with the six hundred men that were with him, unto Achish, &c. To Achish king of Gath David fled once before, chap. 21.10. (yet some think that this was not the same Achish, and that to distin∣guish this from him, formerly mentioned, this is said to be the sonne of Maoch) but David went in another manner now then he went before; then he went secretly, and alone by himself, hoping to have lived there unknown: now he went openly, at∣tended with six hundred followers, and their severall housholds, ver. 3. and there∣fore now it is likely that he had beforehand procured from Achish assurance, that he and his should live safely in the land, to which indeed policy might perswade him, in regard of the hatred wherewith Saul, that made continuall warres with the Phi∣listines, was known to prosecute David.

Vers. 5. Let them give me a place in some town in the countrey, &c.] Davids aim in this request might be: first, that he might have the more freedome for the service of God, and the exercise of his religion; and might keep his souldiers from being corrupted with the sinnes of the Philistines, especially of their Court-sinnes: secondly, that he might avoid the better the envie of the Philistines: for being reti∣red to some obscure corner of the countrey, where he should be lesse in their eye, there would not be so frequent occasio•• of offence and stirring their spirits against him; and besides, all suspicion would be taken away of his affecting any advancement, or place of eminency in their Court or State: and thirdly, that he might thence prey upon the enemies of Gods people secretly, without having any notice taken of it: but all he pretends was onely, as out of modesty, that it was not fit for him a stranger to live with the king in the royall citie, especially having so much people with him, who must needs be burdensome, and might prove sometime offensive, both 〈◊〉〈◊〉 him, and to the inhabitants.

Vers. 6. Then Achish gave him Ziklag that day.] Policie would have advised to place him for the better assurance in some town in the midst of the land, and not in a town that bordered upon his own countrey, as Ziklag did; but this sheweth that God had blinded Achish for Davids good.

Wherefore Ziklag pertaineth unto the kings of Judah, unto this day.] Ziklag was long since allotted to the tribe of Judah, Josh. 15.31. and afterwards was gi∣ven to Simeon, Josh. 19.5. though ever since detained by the Philistines; but now it came into the possession of those to whom God had given it, and was not onely joyned to Judahs portion, but was also upon this occasion designed to be for ever after, a part of the Grown-land of the kings of Judah.

Vers. 8. And David and his men went up, and invaded the Geshurites, and the Gezrites, and the Amalekites, &c.] Under a pretence of invading Judea, he bent his forces another way, and smote the Amalekites, and others, which are thought to be the remainders of the Canaanites, to wit, the Geshurites, that is, those that dwelt formerly in Geshur in Gilead, Josh. 12.15. and the Gezrites, that had dwelt in Gezer, which belonged to Ephraim, Josh. 16.3, who perhaps at the first coming of the Israelites, fled thence to the Amalekites, and had ever since dwelt amongst them. And thus he not onely provided for the maintenance of his army, by the spoils he took, and deluded Achish, who thought he had pillaged the land of Israel; but with∣all he destroyed those accursed nations, whom God had at first appointed to be root∣ed out, and continued still enemies to the Israelites.

Vers. 10. And David said, Against the south of Judah, and against the south of the Jerahmeelites, and against the south of the Kenites.] It cannot be concei∣ved that David pretended the invasion of so many places in one day. The mean∣ing therefore of this passage must needs be this, That when ever Achish asked him that question; Whither have ye made a rode to day? he answered, sometimes that he made a rode against the south of Judah; and sometimes again, that he had made a rode against the south of Jerahmeelites (who were a particular family of the tribe of Judah, 1. Chron. 2.9.25.) and sometimes also against the south of the Kenites; and thus he either told Achish again and again many deliberate lies, to secure him∣self and his from danger; or at least he purposely deceived Achish with the ambigu∣ity of his words (which ill-became so good a man) intending that Achish should understand him, that he had invaded the south parts of Judah, &c. whereas he meant he had invaded those bordering countreys that lay south-ward of Judah, and of the Jerahmeelites, and of the Kenites.

Vers. 11. Lest they should tell on us, &c.] To wit, because these nations were tri∣butaries to Achish, or at least his confederates and neighbours. It is strange indeed how these things could be concealed from the Philistines: but first, we must consider that the people smitten dwelt somewhat farre from the Philistines, and scattered in severall places of a solitary wildernesse; and secondly, there might be some spe∣ciall hand of God in concealing these things for Davids safety.

CHAP. XXVIII.

Vers. 1. THe Philistines gathered their armies together for warfare, to fight against Israel.] That is, not onely Achish, but with him all the other Princes of the Philistines, encouraged no doubt by the distractions that were now in the land of Israel, and the weak state of the kingdome by means hereof.

Vers. 2. And David said to Achish, Surely thou shalt know what thy servant can do.] The ambiguity of these words seems to imply, that he meant not fight a∣gainst the people of God, though he durst not but make semblance of being readie to do what the king should require.

And Achish said to David, Therefore will I make thee keeper of mine head for∣ever.] That is, I will make thee Captain of my life-guard, so long as we shall live together.

Vers. 2. Now Samuel was dead, &c.] This is here inserted because of the fol∣lowing story, wherein is related how Saul being destitute of all counsell, sought to have Samuel raised from the dead, that he might talk with him; of late Saul disre∣garded Samuel, now he would have wished he had been living.

And Saul put away those that had familiar spirits, and the wizards, out of the land.] This is added to shew, that Saul seeking to the witch, sinned against his own conscience.

Vers. 4. And the Philistines gathered themselves together, and came, and pitched in Shunem.] A town in the border of Issachar, Josh. 19.18.

Vers. 5. And when Saul saw the host of the Philistines, he was afraid, and his heart greatly trembled.] Through the terrours of a guilty conscience, which now seized upon him.

Vers. 6. And when Saul enquired of the Lord, the Lord answered him not, &c.] How Saul enquired of the Lord it is not expressed, onely this we may conclude that by Urim he could not enquire of God, & that because Abiathar had carried away the high priests Ephod to David, wherein the Urim was, chap. 23.6. onely because the holy Ghost would the more fully expresse the comfortlesse condition of Saul, how wholly he was forsaken of God, and left destitute of all direction from him; amongst other wayes, whereby he could have no answer from God, this of the Urim is also put in; the Lord answered him not, neither by dreams nor by Ʋrim: to wit, be∣cause the Urim was now with David, and not with him. Most probable it is, that Saul enquired of God, partly by prayer, partly by consulting with the priests and Prophets: for it is evident in severall places of this history, that there were at this time divers Colledges of Prophets in the land, and like enough it is, that though be∣fore he had killed Gods priests, and despised his Prophets, yet now in his distresse he was glad to seek both to priests and Prophets, to try if they could advise him, or would enquire of God in his behalf; but however, by what means soever he enqui∣red, it was not done in faith (for had he sought in faith, he would have continued seeking, and not have given over to run to a witch) and therefore, 1. Chron. 10.14. it is said, that he enquired not of the Lord: and accordingly we see the Lord dealt with him; the Lord answered him not, neither one way nor other, which was an evidence that the Lord was highly displeased with him; for the like is mentioned we

see elsewhere, as a great argument of Gods high indignation against his people, Lam. 2.9. The Law is no more, her Prophets also find no vision from the Lord.

Vers. 7. Then said Saul to his servants, Seek me a woman that hath a familiar spirit, &c.] It seems that in those dayes women, by reason of their weaknesse, were most deceived by Sathan, and brought to give themselves to sorcery and witchcraft; and therefore he commanded his servants to seek him out a woman that had a fami∣liar spirit▪ not doubting but there were still some of these, that lurked secretly in the land, though he had endeavoured to root them all out, vers. 3. and this is here re∣corded as the last, and most desperate wickednesse that he fell into, and upon which he was immediately cut off by Gods revenging hand, as is fully expressed, 1. Chron. 10, 13, 14.

Behold there is a woman hath a familiar spirit at Endor.] A town of the Manas∣sites within Jordan, Josh. 17.11.

Vers. 8. And Saul disguised himself, and put on other raiment, &c.] This he did not onely that the witch might not know him, and so not fear to satisfie his desire, but also doubtlesse out of very shame, because he now yielded to make use of those base courses, which himself ere while, had so severely punished.

Vers. 9. Behold thou knowest what Saul hath done, how he hath cut off those that have familiar spirits, &c.] Thus is Saul put in mind (even by the words of the witch, though she intended it not) how hainously he now sinned, in seeking to the devil for help, even against the light of his own conscience.

Vers. 10. As the Lord liveth, there shall no punishment happen to thee for this thing.] That is, I will not discover thee.

Vers. 11. And he said, Bring me up Samuel.] Saul despised Samuel when he lived, and would not follow his direction, and now his thoughts could be satisfied with nothing, but to speak with Samuel, and rather then fail herein, he would go to a witch to raise up the Ghost of Samuel to talk with him.

Vers. 12. And when the woman saw Samuel, she cried out with a loud voice, &c.] It was not doubtlesse Samuel himself that appeared now to the Witch, but the devil in Samuels likenesse: for first, the souls of Saints departed, are presently at rest with God, and are taken up when they die, out of the devils reach, he hath no pow∣er over the spirits of Gods faithfull servants departed; for then he would abuse the souls of the dead at his pleasure to deceive the living: secondly, it is no way likely that the Lord, who had so lately refused to answer Saul by the Prophets, would now raise up Samuel from the dead to answer him: we see what was said in a like case to the rich man in hell: Luke 16.31. If they heare not Moses, and the Pro∣phets, neither will they be perswaded though one rose from the dead: thirdly, even the mantle wherein he appeared vers. 14. was an evident signe, that all was coun∣terfeit; for did Samuel think we, carry his mantle with him into heaven, or into the grave? fourthly, had the Prophet Samuel been sent of God (which is the onely evasion the Papists have to maintain this errour; the witch, they say, did not con∣jure him up, but God sent him to appear to Saul) he would never have said as this counterfeit Samuel did, ver. 15. that the witch by Sauls means had raised him up, Why, saith he, hast thou disquieted me to bring me up? It was therefore doubtlesse, by the witches inchantments that this Samuel was raised, and consequently it was not Sa∣muel

indeed, but the devil in Samuels likenesse, and therefore called Samuel here: when the woman saw Samuel, &c. and that it was that made her cry out so violent∣ly as soon as she saw him: when the devil was raised, it seems according to the ac∣customed manner, the witch was presently possessed vvith a spirit of divination, and hereby knevv Saul, for vvhom she had done this, and hereupon cried out, as appre∣hending he vvas come to ensnare her; that having discovered her he might put her to death: Why, saith she, hast thou deceived me? For thou art Saul: all vvhich shevvs plainly, that the Authour of that Apocryphall book of Eccclesiasticus, vvrote not by the inspiration of the holy Ghost, vvho saith of Samuel (as in relation to this history) chap. 46.20. After his death he prophecied, and shew the king his end, &c,

Vers. 13. And the king said unto her, be not afraid for what sawest thou?] Hereby it appears, that Saul saw not the apparition at the first, though afterward he was admitted to the sight of it; and that happely, because the woman was at first apart by her self, as witches indeed use not to be seen when they work their feats.

And the woman said unto Saul, I saw gods ascending out of the earth.] This she spake, either because he appeared in such an attire, &c. that she might easily per∣ceive it was some Magistrate, or personage of great eminencie and worth, and such are called Gods, Psalme 82.6. I have said ye are Gods: or else, because this evil spirit, now a counterfeit Samuel, did rise up with such a divine kind of splendour and brightnesse; as we know he can change himself into an Angel of light, 2. Cor. 11.14. That the poore woman unacquainted with such apparitions, was even asto∣nished with beholding it.

Vers. 14. And Saul perceived it was Samuel, and he stooped, &c.] Saul at length is admitted to the sight of this counterfeit Samuel, though it seems he were not by, when the witch first conjured him up, vers. 12.13. and so Saul addressing himself to enquire of this infernall prophet, the witch it seems withdrew her self, as appears, vers. 21, where it is afterwards said, The woman came unto Saul, and saw that he was sore troubled.

Vers. 17. And the Lord hath done to him as he spake by me.] That is, to Da∣vid; the man to whom the Lord hath betaken his favourable presence since he de∣parted from thee.

Vers. 18. Because thou obeyedst not the voice of the Lord, nor executedst his fierce wrath on Amalek, &c.] When Saul was in consultation about sparing A∣gag the Amalekite, the devil no doubt then suggested whatever might encourage and embolden him thereto, but now, when he come to be affrighted with the appre∣hension of Gods wrath, even that fact of his he alledged against him, thereby to adde to his terrours, and to drive him to despair, and that under a colour of speaking as a Samuel.

Vers. 19. And to morrow shalt thou and thy sonnes be with me.] That is▪ ye shall be slain, and so not be any longer amongst the living, but with me amongst the dead: But how came the devil to be of Gods counsell, that he can so certainly determine the period of their lives? I answer, first, that the devil can and doth many times by strong conjectures foretell many future things, which accordingly come to passe. Secondly, that he doth not here define the time of their death cer∣tainly, but speaks darkly and deceitfully: for to morrow doth not onely signifie the

day immediately following, but also, the time to come indefinitely, Exod. 13.14. And it shall be when thy sonne asketh thee in time to come, (or to morrow) what is this, thou shalt say unto him, &c. and Matth. 6.34. Take therefore no thought for the morrow, &c.) as indeed it seems it was not the very next day, that Saul and his sonnes fell before the Philistines: and so we see in another particular, he speaks ambiguously, Thou and thy sonnes shall be with me, which might either be meant of▪ their dying onely, as spoken with respect to Samuel, or of being with Sathan; and then that as concerning Jonathan we are sure he lyed grossely; but thus will the devil still preach comfort to those at last that will not away with the preaching of Gods prophets, when they sharply reprove them for their sinnes.

Vers 21. And the woman came unto Saul and saw that he was sore troubled, &c.] Hereby it appears, that the witch had withdrawn her self, whilst Saul and her familiar spirit, then Samuels counterfeit, had been talking together.

CHAP. XXIX.

Vers. 1. NOw the Philistines gathered together all their armies to Aphek.] A town in the tribe of Asher, Josh. 19, 24, 30.

Vers. 2. But David and his men passed on in the rereward with Achish.] Though Achish was king of Gath onely (which was but one of the five principa∣lities of the Philistines,) yet it seems he was the chief among all the princes, and had therefore the honour of leading up the rereward, and that therein too, he had given the honour to David and his men of being as it were his own life guard, and therefore it is said, that they marched on with Achish in the rereward.

Vers. 3. Then said the princes of the Philistines, what do these Hebrews here.] This is not meant of those Lords that were subjects to Achish the king of Gath, (as is indeed evident by the roughnesse of their language, vers. 4. And the princes of the Philistines were wroth with him, and the princes of the Philistines said un∣to him, make this fellow return. &c.) but of the princes of the other places of Pa∣lestina; for these all joyned their forces with Achish, in this invasion of the land of of Israel, the common sort had indeed as much cause to suspect Davids perfidious∣nesse, and to provide for their safety as the princes had; but the princes had a speci∣all spleen against him, because of the honour Achish had done him, and therefore they presently combined together to complain of him, and would have him re∣moved.

Is not this David the servant of Saul the king of Israel, which hath been with me these dayes, or these years, &c.] That is, or rather these years: for he had been with him a full yeare and foure moneths, which was a good part of another yeare, chap. 27.7. The time that David dwelt with the Philistines was a full yeare and foure moneths.

Vers. 26. Then Achish called David and said unto him, Surely as the Lord li∣veth, thou hast been upright, &c. In the Original it is, as Jehovah liveth; for in those times these idolatrous nations had a reverent opinion, not onely of their own peculiar gods, but of those also which they esteemed the gods of other nations; and so having so much knowledge of the God of the Hebrews, that they knew he was called Jehovah; Achish swore therefore As Jehovah liveth, perhaps the rather to

please David herewith: yea, it is probable that even amongst the heathen, that were aliens and strangers from the common-wealth of Israel, there were from former times some remainders of truth conveyed concerning God, which were still retained amongst them; as this of the name Jehovah, from whence no doubt came that name of Jupiter or Jove, which was in after times so rife amongst them.

Vers. 8. What hast thou found in thy servant so long as I have been with thee, unto this day, that I may not go fight against the enemies of my Lord the king?] David doubtlesse would not for his life have drawn his sword against the people of God; but yet that Achish and the Philistines might not be jealous of him, and so for the better assurance of his life amongst them, he was glad to put on a countenance, as if he had greatly desired to aid the Philistins against the Israelites, and as if it had troubled him much that he might not do it.

Vers. 10. Rise up early in the morning with thy masters servants that are come with thee.] That is, Sauls servants that are come with thee; and he calls them not Davids servants, but Sauls, his masters; to imply the ground of the jealousie of the Philistine Princes, to wit, the relation which they had to Saul, that they were his subjects, his servants, &c.

And assoon as ye be up early in the morning, and have light, depart.] Lest the lords of the Philistines should in their rage fall upon David, he adviseth him to make all the haste away that possibly he could: and this was all Achish intended in this his advice: But God had a further aim in it, for by this means he was not onely freed from the danger of being forced, either perfidiously to betray Achish who trusted in him, or else to fight against his brethren, but also hasted homeward that he might come in time to rescue the prey out of the hands of the Amalekites, which they had carried from Ziklag: as we see in the following chapter.

CHAP. XXX.

Vers. 1. ANd the Amalekites had invaded the south and Ziklag, and smitten Ziklag, and burnt it with fire.] That is, they had invaded the south of Judah, and of the Philistines countrey, and amongst the rest particularly they had sacked Ziklag, and destroyed it with fire; for so we find this place explained after∣wards, ver. 14. where the Egyptian they took confesseth to David, We made an inva∣sion upon the south of the Cherethites (that is, the Philistines) and upon the coast which belongeth to Judah, and upon the south of Caleb, &c. This no doubt the A∣malekites did, to revenge the spoyl which David and his men had made in their countrey, chap. 27.8, taking the opportunity of doing it at this time, when the Phi∣listines and Davids men were gone out to make an invasion into the land of Israel. But God had herein a further end; for by this means, first, David was chastened for his sinnes, who out of his distrust of Gods promises and providence, had sought to help himself by unlawfull means, by fleeing to the Philistines, by lying and dissembling, and now of late by pretending to Achish that he had a desire to fight against Saul, and against the Israelites: secondly, his faith was exceedingly tried; for never was he in greater straights then he was at this time: thirdly, the Amalekites Gods ene∣mies, were smitten with a great destruction: and fourthly, David was indeared to his own people, when there was most need of it, because they were now immedi∣ately

to receive him to be their king, both by the fame of his victory, and the pre∣sents he sent them, vers. 26. &c.

Vers. 2. And had taken the women captives, that were therein; they slew not any, &c.] And this no doubt was of God, that they might by David be recovered again; for otherwise how unlikely a thing was it, that they should be so carried away with a covetous desire to make a gain of them, by keeping them prisoners; that they should not think of using these that were now in their power, as David and his souldiers had a while before used them, chap. 27.8, 9. And David smote the land, and left neither man nor woman alive, &c.

Vers. 5. And Davids two wives were taken captives, &c.] This is inserted, first, to set forth in what a sad condition David was at present: secondly, to shew how wholly he submitted himself to the will of God, that could depend upon Gods direction, whether he should pursue the Amalekites or no, vers. 8. notwithstanding, that his wives that were so precious in his eyes, were by them carried away.

Vers. 6. And David was greatly distressed; for the people spake of stoning him, &c.] As laying all the blame upon him: first, because he had provoked the Ama∣lekites by spoiling their countrey, chap. 27.8. secondly, because he had now to no purpose carryed them all away after Achish, and left the citie without any defence.

But David incouraged himself in the Lord his God.] David was at this time in great distresse; his wives were taken captives to Achish, he durst not return, (for he would have been inraged at him for the losse of Ziklag, burnt by the Amalekites in revenge of his former inrodes upon them) to flie to Saul was in vain; for he was his deadly enemy, and at this time invaded by the Philistines; yea his town followers began to speak of stoning him. But though all this were so, yet now David raised up his heart, by remembring the power and the goodnesse and the promises of God, and so by this means he incouraged himself.

Vers. 10. For two hundred abode behind, which were so faint that they could not go over the brook Besor.] And these therefore David left with the carriages, that with the other foure hundred he might the more speedily pursue the Amale∣kites, as we see, vers. 24. And thus the Lord both tried the faith of David, by de∣priving him of the third part of his forces, when he was to go against an enemy that had a mighty great army: (for there fled away as many of the Amalekites, as David had in all with him, to wit, foure hundred, vers. 17.) and withall, he made it the more manifest, that the victory which afterward they obtained, was of him; and not of themselves.

Vers. 11, And they found an Egyptian in the field, and brought him to David, &c.] Thus the Lord by his providence provided a guide for David, to lead him readily to the enemies whom he now pursued; and withall punished the inhumane cruelty of that Amalekite, who had in so barbarous a manner cast off this his sick servant, by making that very servant the means of bringing destruction upon the whole army.

Vers. 14. We made an invasion upon the South of the Cherethites, and upon the coast which belongeth to Judah, and upon the South of Caleb.] By the Cherethites are meant the Philistines, vers. 16. They were eating, and drinking, and dancing, Because of all the great spoil which they had taken out of the land of the Phili∣stines,

&c. Some part of the land of the Philistines was it seems called Cherith, and thence the Philistines are in severall places of Scripture called Cherethims or Cherethites, as Ezek. 25.15, 16. Thus saith the Lord, Because the Philistines have dealt by revenge, &c. I will stretch out mine hand upon the Philistines, and I will cut off the Cherethims, &c. So again in Zeph. 2, 5. Where plainly judge∣ment is denounced against the Philistines under these words, Wo unto the inhabi∣tants of the sea coasts, the nation of the Cherethites. And for the south of Caleb, thereby is meant the south of Judah belonging to Calebs posterity, Josh. 14.13.

Vers. 15. And I will bring thee down to this company.] Hereby it appears, that this Egyptian had heard them say where they meant to encamp; yea, perhaps they had told him, that if he recovered he might come to them.

Vers. 17. And David smote them from the twilight, even unto the evening of the next day.] That is, from the evening when he came upon them to the evening of the next day. Some think it was onely from the twilight of the morning unto the evening, (which was the beginning of the next day.) But it is evident, that David began to smite them when they were eating and drinking and dancing, &c. and it is more likely that this was in the evening, then so early in the morning.

Vers. 20, And David took all the flocks and the heards which they drave be∣fore the other cattell, and said, This is Davids spoil.] That is, he took all the flocks and the heards which the Amalekites had taken from other places, and not from Ziklag: He did not onely recover all which they had carried away from Zik∣lag, as it is said in the former verse; but besides, he took all the cattell which they had driven away from other places. And these the souldiers drave before those other cattell which belonged to the inhabitants of Ziklag, and extolled David as they went along (even the same men that ere while had spoken of stoning him) ac∣knowledging, that it was of him that they had gotten this great booty; for that is the meaning of these words, This is Davids spoil. Songs of triumph they sung as they went along, and the foot of their song was still, This is Davids spoil.

Vers. 22. Because they went not with us we will not give them of the spoil, &c.] This was the base resolution of some of those, that had with David vanquished the Amalekites, concerning those two hundred of their brethren that had staid behind at the brook Besor; for which they are termed in the foregoing words wicked men and men of Belial. Though first, it was not cowardise, but mere faintnesse and wea∣rinesse that made those men stay behind: and secondly, in staying behind with the carriages to defend the stuff, and in being in a readinesse to aid their fellows, had they been forced to retire, they did good service as well as the other: yet so partiall were they in their own cause, that they would have had all the spoyl, and these their brethren must have nothing but onely their wives and children again.

Vers. 23. Then said David, You shall not do so, my brethren, with that which the Lord hath given us, &c.] As if he had said. The Lord hath given us the victory, and we should ill repay the Lord for this mercy, if we should ascribe so much to our selves, as upon that ground to deal so injuriously with our brethren. It is the very same argument which our Saviour useth, Freely you have received, freely give, Matth. 10.8.

Vers. 24. For who will hearken unto you in this matter?] In these words David

implies, that this which they desired was so unequall, that they would scarce find any body of their mind; every body that should heare of it, would blame them for it.

Vers. 25. And it was so from that day forward, that he made it a statute, and an ordinance, &c.] To wit, that the spoyl of warre should be equally divided betwixt those that fought with the enemy, and those that stayed with the stuff. And indeed in making this ordinance, David had not onely the clear light of nature to direct him, but also a president of the Lords own prescribing, Numb. 31.26, 27. Take the summe of the prey that was taken, &c. And divide the prey into two parts, between them, who took the warre upon them, who went out to battell, and between all the congregation.

Vers. 26. And when David came to Ziklag, he sent of the spoyl unto the elders of Judah, even to his friends.] To wit, first, by way of restitution, because much of this prey had been taken by the Amalekites from the south parts of Judah, v. 14. and secondly, by way of thankfulnesse, because of the many courtesies he had received from them in those places, when Saul hunted him from one place to another▪ And this was a good preparation to encline the hearts of men in all places to him at this time: for just about this time, Saul and his sonnes were slain by the Philistines, and so way was made for him to come to the crown.

Vers. 31. And to all the places where David himself and his men were wont to haunt.] Whereby it appears, that the Lord provided David some friend or other, in every place where he came.

CHAP. XXXI.

Vers. 2. ANd the Philistines slew Jonathan, Abinadab, and Malchishua, Sauls sonnes.] And thus the Lord did provide, to clear the way the bet∣ter for Davids advancement to the kingdome, that he might have the lesse trouble by the surviving posterity of Saul: even Jonathan for this cause did fall amongst the rest; for if Ishbosheth, a base and worthlesse man, found so many of the people so ready to side with him against David; what would they have done for Jonathan, so brave and hopefull a Prince, had he out-lived his father? As for Abinadab here na∣med, he is also called Ishui, chap. 14.4. and Ishbosheth Sauls fourth sonne, it seems was left at home, perhaps to take care of the government of the kingdome in Sauls absence: for God intended by him further to try the faith and patience of David.

Vers. 3. And the battel went sore against Saul, and the archers hit him, &c.] Saul therefore fell not at the first onset, but for his greater terrour, and sorer punishment, first he saw the army routed, and his sons together with many of the people slain, & then at last he was wounded and pursued so closely, that there was no hope of escape.

Vers. 4. Draw out thy sword & thrust me through therewith, lest these uncircum∣cised come and thrust me through.] Thus at the very houre of his death, yea when he was ready to lay violent hands upon himself, Saul could despise the Philistines, and speak reprochfully of them, and that because they were uncircumcised, and con∣sequently none of Gods peculiar people, as he was; whereas being such a wicked wretch, his condition was the worse, because he was circumcised, and one of Gods peculiar people. No Philistine could be so bad as he in this regard.

Vers. 4. Therefore Saul took a sword, and fell upon it.] And thus with the sword he had drawn against David, he slew himself, the Lord in his just judgement giving

him over to this desperate impatience, whereupon it is said that the Lord slew him; 1. Chron. 10.14. and enquired not of the Lord, therefore he slew him, &c.

Vers. 6. So Saul died, and his three sonnes, and his armour-bearer, and all his men, &c.] That is, not all his souldiers (for many of them fled and escaped) but all his houshold servants, and those perhaps too that were the guard of his body.

Vers. 7. They forsook the cities and fled, and the Philistines came and dwelt in them.] That is, some of the men of Israel the inhabitants of some cities on the other side of the valley, to wit, the valley where this battel was fought; and on the other side of Jordan, fled out of their cities upon this defeat, and so the Philistines came and dwelt in their room: Whereby I conceive is meant, that at the present they did pursue their victory for a time, and pursuing it took those weaker towns out of which the inhabitants were fled for fear, and then left garrisons in them: for it is not likely that presently they removed colonies of the Philistines to dwell there.

Vers. 9. And they cut off his head, and stript off his armour.] As David had done to Goliath, chap. 17.54. and 21.9.

Vers. 10. And they fastened his body to the wall of Bethshan.] His head they put in the temple of Dagon, 1. Chron. 10.10. but his body and the bodies of his sonnes also, vers. 12. they fastened to the wall of Bethshan, that is, to a wall in the street of Bethshan, 2. Sam. 21.12. a town that belonged to the lot of Manasseh, though not yet recovered from the Philistines, called also Bethshean, Judg. 1.27.

Vers. 11. And when the inhabitants of Jabesh-Gilead heard of that which the Philistines had done to Saul, &c.] As being thankfully mindfull of that which Saul had done for them, 1. Sam. 11. when he came and helped them against the king of the Ammonites that had besieged their citie: and besides no doubt the Lord intend∣ed a little hereby to revive the dead hearts of the poore distressed Israelites.

Vers. 12. And took the body of Saul, and the bodies of his sonnes from the wall of Bethshan, and came to Jabesh, and burnt them there.] This was not the or∣dinary use of the Israelites; and therefore two reasons are given for this by Exposi∣tours: 1. That it was because the flesh was now corrupt and putrified. 2. Lest the Philistines should again get their bodies into their power.

Vers. 13. And they took their bones and buried them under a tree at Jabesh, and fasted seven dayes.] The flesh being burnt from off their bones, they gathered up their bones, which would not be so soon burnt as the flesh was, and buried them so∣lemnly in Jabesh; and there they continued till toward the end of Davids reigne, when he took up their bones, and buried them in the sepulchre of Kish the father of Saul, 2. Sam. 21.12. &c. As for their fasting seven dayes, to wit, till the evening of each day, when they had thus buried the bones of Saul and his sonnes, that was done doubtlesse, not onely by way of bewayling the death of Saul and his sonnes▪ but also especially that they might seek unto God in the behalf of the whole land and people of God, who were now in a sad condition, by reason of this great defeat which the Philistines had given them. Nor is it necessary that we should think that they did neither eat nor drink all these seven dayes (some masters of Physick have concluded, that it must needs be mortall to be without all nourishment for seven daies together) rather we may think that they afflicted themselves with fasting for seven dayes together, onely taking still at night some small refreshing: and yet indeed in those east countreys, they will far longer endure fasting, then we can do in the•• pa••.

ANNOTATIONS Upon the second book of SAMUEL, Otherwise called, The second book of KINGS.

CHAP. I.

NOw it came to passe after the death of Saul, when David was returned from the slaughter of the Amalekites, &c.] This book containeth the history of Davids reigne, who was cho∣sen of God to succeed Saul in the kingdome; yet because here∣by is shown the accomplishment of Samuels prophecy con∣cerning the kingdom of David, therefore it is called The second book of Samuel. And the first thing here related is, how the tidings of the death of Saul and his sonnes were first brought unto David, whilest he was yet in Ziklag. David was lately returned thither from the slaughter of the Amalekites, and had been preparing and sending away presents to his friends in Judah of the spoil he had taken from them; when behold on a sud∣den their great joy was damped with the sad tidings of the overthrow of Gods peo∣ple, the death of Saul and his sonnes, even Jonathan amongst the rest, the dearly be∣loved friend of David. And thus though a way was opened for David to come to the crown, yet it was by a sad calamitie, that must needs allay his comfort therein with a great deal of sorrow.

Vers. 2. A man came out of the camp with his clothes rent, and earth upon his head.] See the notes, Gen. 37.29. and Josh. 7.6.

Vers. 4. And David said unto him, How went the matter? I pray thee tell me.] This eagernesse of David to know what had passed betwixt the armies of the Israelites and the Philistines that had invaded their land, discovered plainly how solicitous he was for his brethren, though he sojourned at that time in the land of the Philistines.

Vers. 6. As I happened by chance upon mount Gilboa, behold Saul leaned upon his spear, &c.] By the relation we have of Sauls death in the last chapter of the for∣mer book, it is evident that Saul killed himself, and that many severall passages in the relation which this Amalekite here makes of his death, were merely feigned by him, that he might the more ingratiate himself to David; For first, it is expressely said that Sauls armour bearer killed not himself till he saw that his Lord and master was dead, vers. 5. When his armour-bearer saw that Saul his master was dead, he fell likewise upon his sword, and died with him. Secondly▪ It is no way probable, that after Saul had been first so sorely wounded by the Philistine archers, that he could not get away from those that pursued him, and then thrust through by himself with his own sword, he should still be able to talk with the Amalekite. Thirdly, If he were so loth to be killed by the uncircumcised Philistines, why should he desire an uncircumcised Amalekite to kill him? And fourthly, whereas this Amalekite pretends here, that he was fallen upon his spear, which he had thrust into his body (for so those Expositours understand these words, Saul leaned upon his spear, that

hold that this Amalekite killed him) and that therefore he desired him to stand upon him, vers. 9. to wit, to force the spear through his body, that so he might die: this could not be, for it is expressely said, 1. Sam. 31.4. That Saul thrust himself through with his sword, and not with a spear, Saul took a sword and fell upon it; it seems therefore, that this Amalekite lighting upon Saul when he lay dead in the field he apprehended that if he should carry the first tydings of Sauls death to David, (who was by ge∣nerall fame known to be the man whom Samuel had anointed to succeed Saul in the throne) and together with those tidings Sauls crown and bracelets, he should not misse of some fair reward for the present, and some great preferment afterward; and so thereupon, away he went presently to find out David; onely withall, as sup∣posing that this would endear him the more to David, and make his reward the greater, he resolved to adde this lie besides, to wit, that he found him leaning upon his spear, as not being able to stand, because of the deadly wounds the archers had given him, and being intreated by him to kill him, and so to put an end to his mise∣ry, he did what he desired of him, vers. 10. I stood upon him, saith he, and slew him.

Vers. 9. Stand I pray thee upon me, and slay me, (for anguish is come upon me, &c.] Some translate this last branch, as it is in the margine of our bibles, my coat of male (or my embroidered coat) hindereth me that my life is yet whole in me; and accordingly they conceive, that the reason that Saul alledges why he lay in such extremitie and yet could not die, but continued heart whole, as we use to say, was because his coat of male, or his embroidred coat hindred the spear from passing through his body, and that thereupon, he desired this Amalekite to stand upon him, to wit, to force the spear through him and so to slay him; but because there is no likelihood that Saul would attempt to kill himself in that manner, when he had a coat of male or any other garment on that should hinder the spear from piercing through him. I rather approve of that translation in our bibles, Stand I pray thee upon me and slay me, for anguish is come upon me, &c. and then by standing upon him, he meant onely, that he should stand over him, and slay him, the very same that is else where expressed by a like phrase of falling upon men to slay them, as verse 15. of this chapter, where David enjoyned one of his young men to slay the Amale∣kite, David called one of the young men, and said, Go near and fall upon him, and he smote him that he dyed.

Vers. 11. Then David took hold of his clothes, and rent them, &c.] See the note, Gen. 37.29.

Vers. 12. And they mourned and wept, and fasted untill even for Saul and for Jonathan, &c.] Though Saul was Davids enemie, and with an implacable hatred did continually persecute him, yet he was the Lords anointed, and had been a vali∣ant defender of Israel; and besides the uncircumcised enemies of Gods people, were like to insult over them because of this victorie, and to blaspheme the name of God; and this grievous calamitie that was fallen upon them was a signe of Gods wrath against the whole people; and therefore no marvell though David mourned bitterly, not onely for Jonathan, but also for Saul and for the people of God.

Vers. 13, And David said unto the young man that told him, Whence art thou? &c.] He had before told David how he had answered Saul when he asked him

this very question, to wit, that he was an Amalekite; but it seems David disturbed with the tidings he had brought him, minded it not, and so asked him again whence he was, and accordingly, he answered again, I am the sonne of a stranger an A∣malekite, and lived amongst the Israelites though he were not of that nation.

Vers. 16. And David said unto him, Thy bloud be upon thy head, &c.] See the note, Lev. 20.9.

Vers. 18. Also he bad them teach the children of Judah the use of the bow.] Besides, upon occasion of this heavy overthrow (which made David compose this mournfull ditty) wherein Saul and Jonathan were overcome and slain by the arch∣ers amongst the Philistines, David took order that his people should be taught the use of the bow: and perhaps indeed (as some think) this might be one end why Da∣vid composed this dittie, that being used frequently in the tribe of Judah, it might stirre them up to labour to be expert in the skill of shooting.

Behold, it is written in the book of Jasher.] This seems to have been a generall Chronicle of the memorable acts of this nation, which was continued from time to time by the prophets. See Josh. 10.13.

Vers. 19. How are the mighty fallen!] This clause is three severall times repeat∣ed, to wit, here, and vers. 25. and 27. as is usuall in songs.

Vers. 20. Tell it not in Gath, publish it not in the streets of Askelon, lest the daughters of the Philistines rejoyce, &c.] This is onely a poeticall expression of Dauids desire that it might not be; or a bemoaning of that which he knew would be; for he knew that the Philistines would rejoyce, and make great triumph for this, and at such times the women used to go forth with musick and songs. See the note 1. Sam. 18.6.

Vers. 21. Ye mountains of Gilboa, let there be no dew, neither let there be rain upon you, &c.] This is also a poeticall expression of the great and grievous losse of the Israelites, in the death of Saul and Jonathan, and of their just sorrow for it; that they had cause enough to wish, if so it might be, that the place where they were slain, might for ever be a sad and dolefull monument of this lamentable accident: it is much like that of Job, chap. 3.3. Let the day perish wherein I was born, and the night in which it was said, there is a man-child conceived.

There the shield of the mighty is vilely cast away, the shield of Saul, as though he had not been anointed with oyl.] To wit, because he fell and died as any other of the common souldiers.

Vers. 22. From the bloud of the slain, from the fat of the mighty the bow of Jonathan turned not back, and the sword of Saul turned not empty.] The sword in warre is said to devoure in the Scripture phrase, Shall the sword devoure for ever? sath Abner to Joab, chap. 2.29. And thence that which is translated the edge of the sword, is in the Hebrew, the mouth of the sword, and in reference to this it is said here, that Jonathans bow, and Sauls sword returned not empty from the bloud of the slain, and from the fat of the mighty, meaning that they did alwayes devoure the bloud and flesh of the stoutest enemies; for fat is mentioned to imply men lusty, healthfull, and strong.

Vers. 23, Saul and Jonathan were lovely and pleasant in their lives, and in their death they were not divided.] By this that they were lovely and pleasant in their

lives, is meant that they were dearly beloved of one another, and indeed, though Saul was sometimes enraged against Jonathan, yet it proceeded from his fatherly af∣fection to him, because he was ••ealous of David for Jonathans sake, and how pi∣ously affected Jonathan was towards his father, he now manifested, by dying with him in this battell against the Philistines; and indeed it is likely that this clause of Jonathans living and dying with his father, is the rather inserted, to clear him from that suspicion of having conspired with David against him.

They were swifter then eagles.] This may be meant, first, of their nimblenesse and agilitie of body, which is in souldiers very commendable▪ because it is a great ad∣vantage for the evading of the stroke of an enemy, and for striking home upon them, and especially for the pursuit of them when they are put to flight, though men be never so strong, yet if they be lumpish and heavie, an active nimble man of lesse strength may do better service then they: and secondly, of their speedy prose∣cuting any noble service they had undertaken or resolved upon, they were not sloth∣full, but active and quick; and were often upon their enemies before they could well hear any tidings of them.

Vers. 24. Ye daughters of Israel weep over Saul who clothed you in scarlet, &c.] To wit, partly by the spoils taken from the enemy in his warre, wherein he was al∣wayes victorious, according to that expression, Psalme 68.12. Kings of armies did flee apace, and she that tarried at home divided the spoil: and partly by the bene∣fit of his government, under which they grew rich and wealthy; and observable it is, that speaking of the rich and costly attire wherewith they were enabled to adorn themselves, through the flourishing prosperity they enjoyed under Sauls govern∣ment; he addressed his speech in this to the women of Israel. Ye daughters of Israel weep over Saul who clothed you in scarlet, &c. because women are most delighted in glorious attire.

Vers. 25. How are the mighty fallen in the midst of the battell!] These words in the midst of the battell, may be addde to imply, how valiantly they died, not as cowards flying and pursued by the enemy; but as gallant men standing it out stout∣ly against the violent assaults of the Philistines, till they fell down dead in the place.

Vers 27. How are the mighty fallen, and the weapons of warre perished!] This last clause is either added by way of bewailing the losse of their arms in that last battell fought with the Philistines, or else, to set forth the worth of those gallant men that fell in that fight, and then it is all one as if it had been said, that all the glory of warre was perished with them.

CHAP. II.

Vers. 1. DAvid enquired of the Lord, saying, Shall I go up to any of the cities of Judah?] Though David knew that he should be king, and that Saul being now dead, the Diadem, which by Gods speciall providence was put into his hand, belonged unto him; yet where or by what means the Lord would open a way to him, that he might possesse and enjoy it, he knew not, and therefore for this he enquired of the Lord, to wit, by the Ephod, as formerly, the rather doubtlesse, because he knew that Gods answer herein, would be a great encouragement, both to him and to his followers.

And David said, whither shall I go up? And he said unto Hebron.] This was at present the chief citie of the tribe of Judah, and withall it was the place where A∣braham; Isaac, and Jacob were buried: and thus the kingdome of David was first erected where they lay enterred, to whom long since the land of Canaan was pro∣mised, the Sceptre of Christ and the kingdome to be established in the tribe of Judah, which was to be a type of the kingdome of Christ.

Vers. 2. So David went up thither, and his two wives also, &c.] That as they had been sharers with him in his sufferings, so they might have their share in his prosperity too; and thus they that are married to Christ, and partake with him in his sufferings, shall be sure also to partake with him in his glory, Luke 22.28, 29. Ye are they which have continued with me in my temptations. And I appoint unto you a kingdome, as my Father hath appointed unto me: 2. Tim. 2.12. If we suffer, we shall also reigne with him, if we deny him, he also will deny us.

Vers. 3. And they dwelt in the cities of Hebron.] That is, in Hebron and the towns and cities adjoyning, in that mountainous tract of land that belonged to He∣bron. See Josh. 21.11, 12.

Vers. 4. And the men of Judah came, and there they anointed David king over the house of Judah.] Though many of the other tribes came into David, whilest he was yet at Ziklag, even some that were Sauls brethren, of the tribe of Ben∣jamin, 1. Chron. 12.1, 2. & therefore it is likely, that even now too, when he was come to Hebron, some of every tribe came in to him, to wit, so many as were convinced that David had been anointed by Samuel at Gods appointment, and therefore judg∣ed they should rebell against God, if they should not submit to his government; yet because the generallity of the other tribes, stood for the setling of the kingdome upon Sauls posterity (though indeed they did it at least many of them, because they durst do no other, for fear of Abner: Ye sought for David in times past to be king over you, saith Abner to the Israelites, chap. 3.17.) And onely the tribe of Judah did generally at this time come into David, therefore it is said, that for the present he was onely anointed king over the house of Judah. Hitherto David had been ex∣tremely persecuted by Saul, and had endured a great deal of trouble and sorrow; but now at last God made good his word: and settled him in the throne which he had promised him; and herein was David a notable type of Christ, who through many sufferings entred into glory, he endured the crosse, despising the shame, saith the Apostle, Heb. 12.2. and is set down at the right hand of the throne of God. Yea and the voluntary submission of these men to the government of David, was a type of the voluntary submission of Christs subjects to his Sceptre, according to that pro∣pheticall expression, Psal. 110.3. Thy people shall be willing in the day of thy pow∣er. Indeed this was the very reason why they anointed David now again at He∣bron, whereas he had been before anointed by Samuel; namely, that they might there∣by testifie their approbation of that which God had appointed, and how freely and cheerfully they did all consent, to accept of him as their king and sovereigne.

And they told David, saying, That the men of Jabesh-Gilead were they that buried Saul.] It may well be that David made enquiry after the bodies of Saul and his sonne, as intending to have them honourably buried, and that hereupon he was told what had been herein done, by the men of Jabesh-Gilead.

Vers. 6. And now the Lord shew kindnesse and truth unto you.] That is, may the Lord recompence the kindnesse which you have shewed to Saul, by be∣ing constantly kind and gracious to you; these two words kindnesse, and truth, are often joyned together in the Scripture, to signifie a constant sure hearty kindnesse.

Vers. 7. Your master Saul is dead, and also the house of Judah have anointed me king over them.] This clause is added to shew the reason why he sent this message to the men of Jabesh-gilead, to wit, because he was now anointed king in Sauls room▪ and he would not have them entertain any thoughts of jealousie, that he would bear them any spleen for their kindnesse to Saul, but would rather study to requite them for it; thus by kindnesse he sought to winne the other tribes to sub∣mit to his government.

Vers. 8 But Abner the sonne of Ner, Captain of Sauls host, took Ishbosheth the sonne of Saul, and brought him over to Mahanaim, &c.] To wit, that he might there anoint him king, in the room of his father Saul, as it follows in the next verse. And he made him king over Gilead, and over the Ashurites, and over Jez∣reel, (not that of Judah, Josh. 15.26. but that of Issachar, Josh. 19.18.) and over Ephraim, and over Benjamin, and over all Israel, that is, over all the other tribes of Israel, except the tribe of Judah, that had anointed David; Abner was Sauls cousin german (for Ner the father of Abner, and Kish the father of Saul, were bro∣thers) and in Sauls time he was the Lord Generall of all his forces, fearing therefore that he should be displaced and disregarded, if David were king, at least that he could not hope for the preferment, and favour under David, that he might expect under a king of his own kindred and family, especially if he were the chief means to make him king, he resolved to continue the kingdome, if he could in Sauls family; and be∣cause Mephibosheth Jonathans sonne, the heir apparant to Saul, was but five years old, and now lately lamed in his feet, chap. 4.4. therefore he rather thought fit to proclaim Ishbosheth king, who was the onely sonne of Saul that was now left, ex∣cept those that he had by his concubines: and to that end he took him, and carried to Mahanaim, which was a citie in Gilead, beyond Jordan in the tribe of Gad, choo∣sing there at first to settle his new made king; either because he had heard of the message which David had sent to the men of Jabesh-gilead, and so desired to strengthen himself in those parts, lest they should be wonne to fall off to David, or else onely because this being one of the remotest parts of the kingdome, Ishbosheth might be here safest from Davids party. It is indeed evident, that Abner knew well enough that David was anointed by Samuel at Gods appointment, to succeed Saul in the throne; for we see that afterwards in his anger, he could tell Ishbosheth, that he would translate the kingdome to David, even as the Lord had sworn to him, chap. 3.9. But what do ambitious Athesticall men care for Gods command? He considered at this time that Ishbosheth was his near kinsman, and that be∣ing but a weak feeble-spirited man, he might use him as a scale, and in the mean time rule all himself, and therefore he made no bones in the pursuit of these his ambitious designes, to set up a king contrary to what he knew God had appointed.

Vers. 10. Ishbosheth Sauls sonne, was fourty years old when he began to reigne

over Israel, and reigned two years.] Some therefore conceive, that Ishbosheth took not the kingdome upon him, till five years after his fathers decease; but I should rather think the meaning of this clause is, not that Ishbosheth reigned but two years in all, but that he had reigned but two years, when Abner led forth an army against David, and was overcome by Joab, as is related in the sequel of the chapter, for had not Ishbosheth reigned longer then two years, why is it said, chap. 3. vers. 1. that there was long warre between the house of Saul, and the house of David; and why was it seven years and odde moneths, ere the rest of the tribes accepted of David for their king. Yet some Expositours hold, that it was above five years after the death of Saul, ere Abner rose up against David, and made Ishbo∣sheth king.

But the house of Judah followed David.] To wit, even after the other tribes had made Ishbosheth king: which is doubtlesse noted to the praise of the men of Judah. They might well assure themselves that if they still stuck to David it would make a dangerous rent in the kingdome, and that would prove the occasion of a civil warre, wherein much bloud was like to be shed, and yet because it was of Gods appointment that David should be king, they are commended for this, that they did still hold fast with David, leaving the event for other things to God.

Vers. 12. And Abner the sonne of Ner, and the servants of Ishbosheth the sonne of Saul, went out from Mahanaim to Gibeon.] To wit, to make warre against David, as is evident in the sequel of the story.

Vers. 14. And Abner said to Joab, Let the young men now arise, and play be∣fore us, &c.] The meaning of this is, that when both armies were met toge∣ther, as is before said, Abner sent a challenge to Joab, to wit, that a certain number of their young gallants on each side might come forth, and show both armies some pastime in a fight together; and this no doubt he did in a bravery as hoping by this vaunting flourish of the courage of his men, to daunt those that were with Joab; but Joab soon accepted the challenge, and sent forth twelve of his men to enter the lists with twelve of Abners; and we may well think that the sad event of this combate was of God, to shew how he abhorres such vain-glorious challenges.

Vers. 17. And there was a very sore battel that day.] Each part happely being enraged by the death of their fellows slain in the combate, both armies did presently with great fury fall upon each other, and so there was a sore battel, though at last Joab and his men wonne the field, who fought for David the Lords anointed; as it follows in the next words, Abner was beaten, &c. and yet considering that Abner had all the tribes of Israel on his side save that of Judah, it is very probable that his army was farre greater then Joabs.

Vers. 21. Lay thee hold on one of the young men, and take thee his armour.] As if he should have said, Set upon one that is thy match, and content thy self with ta∣king the spoil of his armour from him; or else I shall soon make thee know that thou art not able to deal with me.

Vers. 22. How then shall I hold up my face before thy brother.] Hereby it ap∣pears that Abner began now to think of obtaining a peace from David, and was

troubled to think that he should have Joab his continuall adversary, if he should now slay his brother Asahel.

Vers. 23. Abner with the hinder end of his spear smote him under the fifth rib, &c.] About the place where the short ribs are; which is added, because in that place the blow must needs be mortall: and it was done with the hinder end of the spear, that is, with the pike in the lower end of the spear, for their spears had pikes at both ends.

Vers. 25. And the children of Benjamin gathered themselves together after Abner, &c.] That is, some of his broken troops gathering together about Abner on the top of an hill, encouraged with the advantage of the place, and night approch∣ing, began to make head against Joab again.

Vers. 26. Knowest thou not that it will be bitternesse in the latter end? &c.] That is, though in your heat of prosecuting the victory you have gotten, the bloud of our brethren is not minded, yet afterward it will cause bitter sorrow, even these few of our army which are left, when they see their condition is desperate, may happely sell their lives amongst thy followers at a deare rate; but however, the shedding of so much bloud of Israel, your brethren, will end at last in bitternesse, and therefore desist: How long shall it be ere thou bid the people return from following their brethren?

Vers. 27. Unlesse thou hadst spoken, surely then in the morning the people had gone up every one from following his brother.] That is, unlesse thou hadst by chal∣lenging the young men on our side, provoked the people, (and he means that chal∣lenge mentioned vers. 14.) so farre we were from desiring to shed the bloud of our brethren, that purposely to prevent it, we were minded to have retired in the morn∣ing before the battel was fought.

Vers. 28. So Joab blew a trumpet, and all the people, &c.] Though Joab doubt∣lesse was greatly incensed for the death of his brother Asahel, yet hoping that Abner began to bethink himself of the losse they had sustained, and especially to prevent the further shedding of the bloud of their brethren, he sounded a retreat, neither fought they any more, to wit, at this time: for afterwards the warre was renewed again, as is evident in the next chapter, vers. 1.

CHAP. III.

Vers. 1. BUt David waxed stronger and stronger, and the house of Saul waxed weaker and weaker.] Herein was Davids kingdome (as in many other things) a type of Christs, and that both generally in the whole Church, and parti∣cularly in the heart of every true Christian: for thus shall it alwayes be betwix: the kingdome of Christ, and the kingdome of Antichrist, between the flesh and the spi∣rit in the regenerate. The Church of Christ shall grow stronger and stronger, and Antichrist shall consume away, and grow weaker and weaker; though he may seem to gather strength for a time, yet by degrees he shall loose again more then for that time he had gotten; and so he shall waste and consume away, till at last his kingdome shall be utterly ruined; and so it is likewise with the kingdome of Christ erected in the hearts of all true believers, though the spirituall part be never so weak at the first, yet it shall by little and little grow in strength; and the flesh on the other side

shall grow weaker and weaker. There is a crown and kingdome promised them, and though there be never so much opposition, Christs promise shall at length be made good unto them, as here Samuels was unto David, they shall subdue all their enemies, and shall be crowned at last triumphantly in heaven.

Vers. 2. And unto David were sonnes born in Hebron, &c.] And herein Gods providence notably appeared, to wit, that David all the while he was in exile had no children, whilest they were like to be an occasion of much care and incumbrance to him. But being now settled in his kingdome, he had many sonnes; for that all these were born to him in Hebron, is yet more clearly expressed, 1. Chron. 3.1, &c.

Vers. 3. And his second Chileab, &c.] Called also Daniel in that 1. Chro. 3.1.

And the third Absalom, the sonne of Maacah the daughter of Talmai king of Geshur.] There was an inrode made by David into this land of Geshur, whilest he lived with Achish, 1. Sam. 27.8. and therefore some think that David then took this Maacah captive, and so took her to wife, as is permitted by the Law, Deut. 21.13. And she shall put the rayment of her captivity from off her, and shall remain in thine house, and bewail her father and her mother a full moneth▪ and after that thou shalt go in unto her, and be her husband, and she shall be thy wife. But Absaloms flying to this Talmai his grandfather by the mothers side, chap. 13.37. may rather im∣ply, that he had her by way of peaceable treaty, and that was doubtlesse unlawfull unlesse she yielded to become a proselyte.

Vers. 5. And the sixth Ithram, by Eglah Davids wife.] This clause, Davids wife, is here added, either because her parentage was not known, which is expressed in the rest of his wives, and therefore this title is added in stead of that, or to distin∣guish this Eglah from some other woman of the same name; or else to imply the same concerning the rest before named, and that he had these children in Hebron by his wives, besides those which he had by his concubines, 1. Chron. 3.9.

Vers. 7. And Ishbosheth said to Abner, Wherefore hast thou gone in unto my fathers concubine?] It is not expressed that Abner had lien with Rispah his fathers concubine, but onely that Ishbosheth charged him with it; and therefore we cannot say whether it were so indeed, or whether Ishbosheth out of some groundlesse jealou∣sie or false report did onely suspect it was so. But however, most probable it is that Ishbosheths discontent was not onely because he took it to be a dishonour to his fa∣ther, that his servant should lie with his concubine; but also especially because he ap∣prehended it was out of some close and secret affectation of the kingdome. It seems that the taking of the deceased kings wives or concubines, was in these times esteem∣ed dangerous for the raising of the spirits of those that did it to seek the crown, and that therefore it was judged fit, that the succeeding king should take all the wives and concubines of his predecessour the deceased king, into his power; whence was that which the Lord by the Prophet Nathan said to David, chap. 12.8. I gave thee thy masters house, and thy masters wives into thy bosome, &c. and therefore as So∣lomon conceived of Adonijahs desiring Abishag for his wife, who was Davids con∣cubine, to wit, that he did it out of an ambitious affectation of the kingdome, 1. Kings 2.22. So did Ishbosheth conceive of Abners going in to Rispah, Sauls con∣cubine; namely, that he had therein some plot by degrees to thrust him out, and to wind in himself to be king in his room, and therefore charged him so sharply with it.

Vers. 8. Am I a dogs head, which against Judah do shew kindnesse this day un∣to the house of Saul, &c.] By this answer of Abners to Ishbosheth, we cannot conclude neither whether he were guilty or no, of that which Ishbosheth had char∣ged him with; for the meaning of these words may be either that he thought himself greatly wronged, that Ishbosheth should suspect him for, or accuse him of, such a foul fact as this, of committing whoredome with his fathers concubine, or else that he took it in high disdain that Ishbosheth should esteem so meanly and basely of him, as to make such a matter of it, and to take it to be so great a disparagement and dis∣honour both to him and to his father, that he should go in to one of his fathers concubines: But yet I conceive it more probable, that the last of these was Abners meaning; First, because that phrase, Am I a dogs head? doth rather import the worthlesnesse of his person, then his lustfulnesse in that fact he was charged with, as some would have it; for so we see the like phrase is used elsewhere, as 1. Sam. 24.14. After whom dost thou pursue? saith David to Saul, after a dead dog, after a flea? &c. 2. Sam. 9.8. What is thy servant that thou shouldest look upon such a dead dog, as I am, saith Mephibosheth to David: and secondly, because that which Abner here alledgeth concerning his siding with him against the house of Judah, must needs be alledged, to shew how little cause he had so to vilifie him, by whose means he was made king, and had been hitherto supported in his kingdome, and in whose power it was if he pleased, to deliver him up into the hands of David. So that it seems by this answer of Abners, that he did purposely wave the making any reply to the fact he was charged with, either by denying or justifying of it, and onely quar∣relled that Ishbosheth should think so meanly of him, as to take it for such a disgrace to his family (whether it were true or false) that he should lie with one of his fathers concubines. Am I (saith he) a dogs head, that thou chargest me to day with a fault concerning this woman?

Vers. 11. And he could not answer Abner a word again, because he feared him.] From this which is here said of Ishbosheth, some Expositours conclude, that he was a poore and low-spirited man, and the rather, because they observe too, that he alone of all the sonnes of Saul went not forth to warre against the Philistines, when Saul and his sonnes were slain. But indeed, considering what exceeding power these men had amongst the people, that commanded in chief over the Militia, it is no wonder that he should be so daunted, when Abner in a rage answered him so insolently, and threatned him openly with revolting to David. Nor could it be concluded from hence alone, that he was a man of no great metall and courage: for even David himself upon the same ground, was overmuch awed with Joabs power, and durst not do to him what otherwise he would have done, vers. 39. I am this day weak though anointed king, and these men the sonnes of Zeruiah be too hard for me.

Vers. 12. And Abner sent messengers to David on his behalf? saying, Whose is the land, &c.] This clause in Abners message to David, Whose is the land? might be meant two severall wayes, to wit, either to intimate, that he had the land of Is∣rael in his power, and could as he pleased either settle it upon the house of Saul or remove it to David; or else to imply that he did now acknowledge that the land did indeed belong to David, whom God by Samuel had anointed to be king over Is∣rael, and that therefore he was now willing to transferre the kingdome to him; one∣ly

he desired that he would first assure him, that he would pardon all that was past, and upon good conditions make a league with him. And thus he pretended to come in to David, merely because the land was his, and the kingdome his by Gods appointment, when indeed he did it merely to be revenged on Ishbosheth, and to procure peace, and perhaps advancement too for himself: even as many men in these dayes of the Gospel, come unto Christ, pretending they do it for the truths sake, when indeed they seek themselves onely in some carnall respects, as Abner did.

Vers. 13. Thou shalt not see my face, except thou bring Michal Sauls daughter when thou comest to see my face.] Though she had lived many years with another husband, yet Davids earnestnesse to have her restored to him, and that with a purpose to have her live with him again as his wife, as she did, needs not seem strange to us, if we consider, first, that she was his first wife, and had been faithfull to him in preserving his life, 1. Sam. 19.11, 12. and had been for∣ced by her father to marry this man when David was fled, 1. Sam. 25.44. se∣condly, that David could no way better shew his love to her, then by rescuing her from the sinne and infamy of living in adultery with another man: thirdly, that it might be in policy a matter of great importance to settle peace in the king∣dome, and to establish the kingdome to David, that this his wife should be re∣stored to him again, because she was Sauls daughter: and fourthly, that by this means he should make triall of the fidelity of Abner.

Vers. 14. And David sent messengers to Ishbosheth Sauls sonne, saying, deliver me my wife Michal, &c.] Thus it seems David and Abner had contrived the bu∣sinesse, that David should send to Ishbosheth for his wife, and that then Abner should second the motion and procure it to be done: for that Abner had a hand in causing Ishbosheth to restore David his wife, is evident, vers. 16. because Abner went along with her to Bahurim. Now in the challenge that he makes of his wife, Deliver me my wife Michal which I espoused to me for an hundred foreskins of the Philistines, he mentions onely a hundred foreskins; because so many onely Da∣vid was by covenant bound to bring, though he brought two hundred, 1. Sam. 18.25, 27.

Vers. 16. And her husband went with her along weeping behind her to Bahu∣rim.] A town in the tribe of Benjamin, chap. 19.16.

Vers. 17. And Abner had communication with the elders of Israel, saying, Ye sought for David in times past to be king over you.] Hereby it appears, that ma∣ny of the Israelites would have followed David before this, but that they durst not for fear of Abner: For the least we can conclude from hence is, that before Ishbo∣sheth was made king by Abner, the Israelites were divided, some standing for Da∣vid, others for Ishbosheth Sauls sonne.

Vers. 19. And Abner went also to speak in the ears of David in Hebron all that seemed good to Israel, and that seemed good to the whole house of Benjamin.] That is, to the greatest part of them, 1. Chron. 12.29. Abner having treated with the elders of Israel about their accepting of David to be their king, and more particu∣larly with those of Benjamin, because they were like to be hardliest wonne in regard of their especiall relation to the house of Saul who was of their tribe; he went to

David (perhaps under pretence of carrying his wife Michal to him, to which Ish∣bosheth had consented) and so then acquainted him how tractable he had found the Israelites, and how willing to submit to his government: yea even the men of Benjamin amongst the rest, of whom David had most cause to fear that he should have found them refractory.

Vers. 25. Thou knowest Abner the sonne of Ner, that he came to deceive thee, &c.] And thus though Joab doubtlesse was chiefly enraged, because he feared Ab∣ner would insinuate himself into David, and prove a corrivall to him in his honours and preferments; and withall, because his heart was full of revengefull thoughts against him for the death of his brother Asahel, yet he alledged none of this to Da∣vid, but onely that he was solicitous for him, as being confident that Abner came onely as a spie, and sought to get some advantage against David.

Vers. 26. And when Joab was come out from David, he sent messengers after Abner, &c.] Having spoken his mind to David, it may seem that he flung away in an anger, not vouchsafing to hear what David would answer, and so being come out, he sent messengers after Abner to bring him back, and happely he sent in the name of the king (which might be one cause why David was so carefull afterward to clear himself of it,) but doubtlesse he pretended that he had some businesse of importance to impart to him: or else, it is not like that Abner would have come back again.

Vers. 27. Joab took him aside in the gate to speak with him quietly, and smote him there under the fifth rib, &c.] Thus Joab and Abishai had plotted the busi∣nesse before hand, whence is that vers. 30. So Joab and Abishai slew Abner because he had slain their brother Asahel at Gibeon in the battell, &c. by this means (though the fact in Joab was foul and wicked) God punished Abner for his rising up against David, and making so light account of shedding so much bloud, chap. 2.14. And Abner said to Joab let the young men now arise and play before us: and withall, God removed him out of the way, that David might come to have all Isra∣el submit themselves to him without the help of Abners treachery; for that phrase of smiting under the fifth rib, see the note, chap. 2.23.

Vers. 28. I and my kingdome are guiltlesse before the Lord for ever from the bloud of Abner, &c.] Because the Lord many times plagues the whole land for the magistrates shedding innocent bloud, therefore David in this protestation that he makes of his innocencie, mentions the kingdome together with himself, I and my kingdome are guiltlesse. &c.

Vers. 29. Let there not fail from the house of Joab one that hath an issue, &c.] David knew well that it was much to be suspected, that the people would think that Abner was slain by his command, or at least not without his consent, and how like∣ly this was to alienate the hearts of the people from him; In a businesse therefore that so nearly concerned him, no marvell though in the bitternesse of his spirit he poured forth these heavy imprecations against Joab and all his posterity, Let there not fail from the house of Joab one that hath an issue, that is, the running of the reins, (see the note, Lev. 15.21.) or that is a leper, or that leaneth on a staff through lamenesse or weaknesse; and why he did not proceed further to do justice upon Joab, which would have been of all, the best way to clear his own innocencie him∣self

sheweth, vers. 39. I am this day weak though anointed king, and these men the sonnes of Zeruiah be too hard for me: the Lord shall reward the doer of evil according to his wickednesse.

Vers. 30. So Joab and Abishai his brother slew Abner, because he had slain their brother Asahel at Gibeon in the battell.] These words, in the battell, are added as an aggravatian of Joabs sinne: For Abner slew Asahel in open battell, and was forced thereto by Asahels pursuite of him; but Joab slew Abner treacherously, when he pretended to speak peaceably with him; why Abishai is here joyned with Joab, see the note above, verse 27.

Vers. 31. And David said to Joab, and to all the people that were with him, Rent your clothes, &c.] That is, he enjoyned them to bury Abner with a solemn funerall, thereby testifying his sorrow for his death, and clearing himself before all the people from having any hand in it. Neither was it unfit that Joab amongst others should be enjoyned to be a publick mourner at his exequies: for first he had more cause to mourn then any man, because of his sinne: David therefore requi∣ring him thereunto did that which was fit; if Joab therein dissembled, it was his own fault. Secondly, it might be imposed as a kind of punishment that he should publickly by being one of the mourners bear witnesse of Abners worth, whom in his rage he had slain. Concerning the custome of renting their clothes, see the note, Gen. 37.29.

Vers. 33. And the king lamented over Abner, and said, died Abner as a fool di∣eth?] That is, he died not as a fool dieth; his hands were not bound, &c. the mean∣ing is, that he died not as a weak and cowardly man, that is, taken in warre and led captive, his hands being bound, or as a malefactor that is cast into prison and bound in fetters, (no saith he, he that slew him, had he done it in open fight, he should have found that his hands were not bound, &c.) but he was slain, as the vali∣antest man in the world might have been slain, to wit, treacherously; by one that pretended peace and smote him unawares. Perhaps this was the elegie which David composed to be sung at Abners funerall.

Vers. 35. And when all the people came to cause David to eat meat, &c.] By these words is intimated, that there was a solemn feast at the funerall of Abner, where all the people, that is, the guests invited, or some in the name of all, seeing or hear∣ing that the king refused to eat, laboured to perswade him to eat, till with such ear∣nestnesse he protested to the contrary: and indeed that it was a custome amongst Gods people in the time of the law to have feasts at their funeralls, either thereby to allay their grief, or to testifie their hope concerning the good estate of their deceased friends, may be gathered from other places. For thence are those expressions, Jer. 16.7, 8. Neither shall men tear themselves for them in mourning to comfort them for the dead: neither shall men give them the cup of consolation to drink for their father, or for their mother. Thou shalt not also go into the house of feasting: to sit with them to eat and to drink. and Ezek. 24.17. Forbear to cry, and make no mourning for the dead, bind the tire of thine head upon thee, and put on thy shoes upon thy feet, and cover not thy lips, and eat not the bread of men. As for Davids oath when he replyed that he would not eat, So do God to me and more also, see the note, Ruth 1.17.

Vers. 36. As whatsoever the king did, pleased all the people.] This is referred by some Expositours to this particular of Davids ordering the funerall of Abner, that whatsoever the king did herein, pleased the people; but yet it may also be un∣derstood more generally, to wit, that the king was so highly esteemed and beloved of the people, that they were still inclinable to approve of any thing that he did.

Vers. 39. And I am this day weak, though anointed king, and these men the sonnes of Zeruiah be too hard for me, &c.] By alledging the power of Joab and Abishai, and the unsettlednesse of his estate in the kingdome for the present, he la∣boureth to excuse himself for not punishing Joab for this fact of his according to the law. Indeed by many things related both of Joab and Abner it appears, that these that were generals over the men of warre were very potent. But why then did not David execute justice upon Joab afterward, when he was established in his throne? Doubtlesse it was an infirmitie in David, and before his death it seems he repented of his errour, which that charge of his to Solomon may probably imply, 1. Kings 2.5, 6. Moreover thou knowest also, what Joab the sonne of Zeruiah did to me, and what he did to the two captains of the host of Israel, unto Abner the sonne of Ner, and unto Amasa the sonne of Jether, whom he slew and shed the bloud of warre in peace, and put the bloud of warre upon his girdle that was about his loins, and in his shoes that were on his feet. Do therefore according to thy wis∣dome, and let not his hoar head go down to the grave in peace.

CHAP. IIII.

Vers. 1. ANd when Sauls sonne heard that Abner was dead in Hebron, his hands were feeble, &c.] That is, he was so dismayed and discouraged, Abner being slain on whom he wholly relyed, that there was no power in him to do any thing for himself: the like phrase we have, Ezra 4.4. And the people of the land weakened the hands of the people of Judah, and troubled them in building; and Neh. 6.9. They all made us afraid, saying, Their hands shall be weakened from the work that it be not done. Now therefore O God, strengthen my hands. Yea, and thus it was too with all the tribes of Israel, as it follows in the next words, and all Israel were troubled, to wit, because they had opposed David, and now their gene∣rall on whose counsell and power they had hitherto stayed themselves, was taken away; yea, and that when he went about to yield himself to David, and further his title to the crown. So that should they go forward in that resolution of revolting from Ishbosheth to David, they suspected they should find no more favour then Ab∣ner had found.

Vers. 2. For Beeroth also was reckoned to Benjamin, &c.] This is added, to shew why Rimmon the father of the two forenamed captains, is called a Beerothite, to wit, because he belonged to Beeroth a city in Benjamin, Josh. 18.25. For though they dwelt not indeed at present in Beeroth, but sojourned in Gittam another town in Benjamin, Neh. 11.33. yet that was because the Beerothites fled to Gittam, and were sojourners there, (to wit, when Saul and his sonnes were slain) leaving Bee∣roth to the Philistines, who came and dwelt in it, 1. Sam. 31.7. and so still they were called Beerothites after the place of their former habitation, and lived but as sojourners in Gittam amongst their brethren the children of Benjamin.

Vers. 4. And Jonathan Sauls sonne, had a sonne that was lame on his feet, &c.] This is here inserted, to imply, what it was that did chiefly encourage these men to murder Ishbosheth, to wit, because he being taken away, there would be no legiti∣mate issue of the royall stock of Saul left, but onely Mephibosheth, who being but a child of twelve years of age, and withall lame in his feet, was altogether unfit to succeed in the kingdome; whence they inferre, first, how advantagious this their in∣tended fact would be unto David: secondly, how likely they were to be highly re∣warded by him: and thirdly, how safely they might do it, because there would be none left of Sauls house to revenge the death of Ishbosheth.

And his name was Mephibosheth.] He is also called Meribbaal, 1. Chron. 8.34. So Jerubbaal, Judges 6.22. is called Jerubesheth, 2. Sam. 11.21. and Ishbaal, 1. Chron. 8.33. is the same Ishbosheth, whom Abner now made king over Israel. Some think that in detestation of the heathen idols the Hebrews were wont many times to leave out the word Baal, and to put in the room of it this word bosheth, or besheth which signifieth a shamefull or infamous thing, Hos. 9.10. They went to Baal-peor and separated themselves unto that shame.

Vers. 5. Who lay on his bed at noon.] Though it be not simply evil to lie on a bed at noon, yet considering that the Scripture sets forth Ishbosheth in other things to be a man of a slothfull and dull spirit, not active in any thing, but leaving all to Abners disposing, we may justly think that it is purposely noted here, as the just reward of his idlenesse and sloth, that as he slept away his time, so he dyed at last sleeping.

Vers. 6. And they came thither into the midst of the house, as though they would have fetched wheat, &c.] The meaning of this is, either that they came in the disguise and habite of countreymen or merchants that came to buy wheat, or of porters that came to fetch away wheat that was bought, or else rather, that being known Captains of Ishbosheths bands, under a colour that they came to fetch corn for the souldiers or for themselves, (for the souldiers in those times had usually their pay in corn) they had free accesse into the house, and so went in where he lay, and slew him, and that by smiting him under the fifth rib; of which, see the note, chap. 2.23. and this doubtlesse they did, hoping that David would reward them for it: for though David seemed greatly to take to heart the death of Abner, and to be high∣ly displeased with Joab for it, yet because he did not punish him, these captains per∣haps concluded, that David was well enough pleased with it, though he would not be known of it, and so he would be with them too, if they should kill Ishbosheth; and hereby it is likely they encouraged themselves in this treacherous villany against their Lord and Master.

Vers. 11. How much more when wicked men have slain a righteous person.] That is, in respect of them which conspired against him; he had deserved well of them, and for them therefore thus treacherously to slay him, in his own house upon his bed, when he thought of no danger, was a villany that did farre more justly deserve death: and the rather too, because they durst do this, notwithstanding David had so severely punished him that pretended he had slain Saul.

Vers. 12. And they slew them, and cut off their hands and their feet, and hanged them up over the pool in Hebron.] To wit, that all men might see how much David

abhorred this fact of theirs, and how farre he was from knowing any thing of it, or giving the least encouragement to them that did it.

CHAP. V.

Vers. 1. THen came all the tribes of Israel to David unto Hebron, &c.] That is, many of all the tribes of Israel in the name of the rest; not onely the elders and heads of each tribe as is expressed, vers. 3. So all the elders of Israel came to the king to Hebron, but multitudes also of the people that bare arms, as is more largely expressed, 1. Chron. 12.23. where it is particularly expressed, how many thousands of each tribe there came, as likewise how they were there with Da∣vid three dayes eating and drinking and making merry together, vers. 39.40. For saith the text, their brethren had prepared for them, and there was joy in Israel; And indeed though the greatest part of these tribes had for seven years stood out against David for Ishbosheth and the house of Saul; yet because now at last they were not subdued by the sword and forced to submit, but came in freely of their own accord, God enclining their hearts thereto, even this submission of theirs did also shadow forth the willing submission of believers to Christs sceptre and government: as is noted before concerning the men of Judahs taking David to be their king, chap. 2.4. as likewise Davids free accepting of these, did shadow forth Christs gra∣tious acceptance of those that do at length come in, and submit to him, and that he never will cast off any for their former obstinacy and rejecting of grace.

Behold, we are thy bone and thy flesh.] That is, Israelites as thou art; Herein they might imply their hope, that in this regard he would receive them into his favour, though they had hitherto sided with the house of Saul against him: but doubtlesse they principally alledged this as one of the main motives that now induced them to accept of him for their king, to wit, because though he were not of any of their tribes, yet he was an Israelite, and the law enjoyned them onely to this that their king should be one from amongst their brethren, Deut. 17.15. Thou shalt in any wise set him king over thee, whom the Lord thy God shall choose. One from among thy brethren shalt thou set king over thee: thou mayest not set a king over thee which is not thy brother: and seeing the hand of God was so evidently with him, why therefore should they oppose him? and indeed this also brings in all believers to stoop willingly (as was prophesied, Psalme 110.3.) to the sceptre of Christ, Ephes. 5.29, 30. For no man ever yet hated his own flesh, but nourisheth it and che∣risheth it, even as the Lord the Church. For we are members of his body, of his flesh and his bones: and Heb. 2.14, 16, 17. Forasmuch therefore, as the children are partakers of flesh and bloud, he also himself likewise took part of the same▪ that through death he might destroy him that had the power of death, that is, the devil. For verily he took not on him the nature of angels, but took on him the seed of Abra∣ham; Wherefore in all things it behoveth him to be made like unto his brethren, that he might be made a mercifull and faithfull high priest, in things pertaining to God, to make reconciliation for the sinnes of the people.

Vers. 2. Also in times past when Saul was king over us, thou wast he that lea∣dest out, and broughtest in, Israel, &c.] That is, thou wert our captain that 〈◊〉〈◊〉 lead forth our armies, and bring them back again. Two other reasons are here al∣ledged

by the Israelites, whereby they were now moved to come in and submit them∣selves to Davids government: The first is, that they considered how well David had deserved at their hands, and that indeed during Sauls reigne, he had been their chiefest support and defence under God, against their enemies: and the other is, that God had by Samuel appointed him to rule over them, and they were bound by the law of God to take a king of his choosing, Deut. 17.15, Thou shalt in any wise set him king over thee, whom the Lord thy God shall choose, &••. and this they alledge as the chief motive in the following words, And the Lord said to thee, Thou shalt feed my people Israel, that is, as a shepherd provides for his flock, so must thou pro∣vide for my people, and thou shalt be a captain over Israel, and indeed this is the chief reason too, that brings men to submit to Christs government: to wit, because God the father appointed him to be our king, according to that, Psal. 2.6. I have set my king upon my holy hill of Sion: and in that David rejected not these Israelites, that so long opposed the government which they knew God had appointed, there is an intimation of comfort for those, that being convinced of the truth of the Gospel, do yet stand out a long time against knowledge, to wit, that if at last yet they repent and come in, Christ will not reject them.

Vers. 3. And king David made a league with them in Hebron before the Lord.] To wit, concerning the government, they binding themselves to obey him as their king, and he binding himself to forget all that was past, and to govern them like a good king according to the Law; and because this was done with invocation of God as a witnesse of their league, therefore it is said that this league was made before the Lord.

And they anointed David king over Israel.] This was the third time that David was anointed king and so was Christ three times by an audible voice from heaven, declared to be the Sonne of God, and the promised Messiah: First, at his baptisme, Matth. 3.16▪ 17. And Jesus when he was baptized, went straightway out of the wa∣ters; And lo, the heavens were opened unto him, and he saw the Spirit of God de∣scending like a dove, and lighting upon him: And lo, a voice from heaven, saying, This is my beloved Sonne▪ in whom I am well pleased. Secondly, at his transfigu∣ration▪ Matth 17.5. While he yet spake, behold a bright cloud overshadowed them: and behold, a voice out of the cloud which said, This is my beloved Sonne in whom I am well pleased: Heare ye him. And thirdly, a little before his death, whilest he was teaching the people; John 12.28. when Christ had said, Father, glorifie thy name, then came there a voice from heaven, saying, I have glorified it, and will glo∣rifie it again.

Vers. 4. David was thirty years old when he began to reigne.] At the same age was Christ also inaugurated as it were into the office of the Mediatour, Luke 3.22, 23.

Vers. 6. And the king and his men went to Jerusalem unto the Jebusites the in∣habitants of the land, &c.] Jerusalem stood in the very confines of Judah and Ben∣jamin, so that part of it which stood on the hill Salem, was in Judahs lot; and part of it, yea the greatest part of it, which stood in mount Sion, was in Benjamins; the men of Judah took that part of it which belonged to them, and smote it with the edge of the sword, Judg. 1.8. But the children of Benjamin could not drive out the Jebusites out of their portion, Judg. 1.21. no not when they had the help of their

brethren, the men of Judah, as may be gathered by that whith is written, Josh. 15.63. As for the Jebusites, the inhabitants of Jerusalem, the children of Judah could not drive them out; but the Jebusites dwell with the children of Judah at Jerusalem unto this day: And therefore we reade, that afterward it was a city of strangers, when the Levite and his concubine went that way, Judg. 19.10, 11, 12. yea, so it continued till this time, when David intending (not without the instinct of the spirit of God) to make Jerusalem the chief seat of his kingdome, and having now the advantage of a mighty assembly of the men of warre of Israel that were come up armed to Hebron to make him king, took this opportunity, and led them forth against Jerusalem, resolving that the wresting this out of the Jebusites hands, should be his first enterprise.

Except thou take away the blind and the lame, thou shalt not come in hither, &c.] There are many severall expositions of this passage, concerning the Jebusites scof∣fing at David when he came to besiege them. But two expositions there are which are both very probable: The first, which indeed most Expositours follow, is this, That being over-confident in the strength of the place, they in a flouting manner answered David, when he required them to yield up the fort, that except he could take from them the blind and the lame amongst the inhabitants, he should not come in thither; implying, that though they should man their walls onely with the blind and the lame of the people, even they should be able to defend that place against him and all the forces he could make. And indeed, it seems to have been a place of exceed∣ing great strength, because they had held it ever since Joshua entred the land; that is, almost foure hundred years, and yet it was even in the heart of their countrey. The second Exposition is, That they spake this of their gods, in whom they were ne∣ver a whit the lesse confident, because the Israelites despised them; except thou take away the blind and the lame, thou shalt not come in hither, that is, even those gods of ours, which you in contempt call blind and lame gods, shall easily defend us a∣gainst all thy forces, and will in that be found to be neither lame nor blind. And in∣deed this exposition seems best to agree with the following passages in the 8. verse: And David said on that day, Whosoever getteth up to the gutter, and smiteth the Jebusites, and the lame and the blind that are hated of Davids soul, he shall be chief captain, Wherefore they say, The lame and the blind shall not enter into the house. Nor need it seem strange, that they call their own gods blind and lame: for this they might do purposely, to let the Israelites see how little they were discouraged by these reproches which the Israelites cast upon their idol-gods, from putting their trust in them, as being most confident of their aid and assistance.

Vers. 7. Neverthelesse, David took the strong hold of Sion, the same is the city of David.] For David having proclaimed, that whosoever should first scale the walls, and so get up to the gutter, as it is expressed in the next verse, and enter the fort, he should be chief captain, that is, the Generall of his forces, Joab the ra∣ther happely that he might recover Davids favour, whom he had highly offended by killing Abner▪ did hereupon first scale the walls, and so was made the Lord General of the kings forces, as it is more fully expressed, 1. Chron. 11.6. and this was that strong hold of Sion, which because it was taken by him, was afterward called the city of David.

Vers. 8. Whosoever getteth up to the gutter, and smiteth the Jebusites, and the lame and the blind, that are hated of Davids soul, &c.] That is, the blind and the lame Jebusites, wherewith they had, or pretended they could manne their walls, and that it should be sufficient for the defence of the place, which are here said to be ha∣ted of Davids soul, because of that bitter taunt wherewith he had been flouted con∣cerning them; and herein David gives his souldiers to understand, that if they took the fort, his mind was all should be put to the sword, not so much as the blind and the lame should be spared, and that because he had been upbraided with them; but according to the second Exposition of that speech of the Jebusites, that it is meant of their blind and lame gods (which may seem the more probable, because here the Jebusites, and the blind and lame, are distinguished from each other, who so smiteth the Jebusites, and the blind and the lame; the meaning of this clause is more evi∣dent, to wit, that these their idol-gods were abhorred of David, and that he would utterly destroy them.

Wherefore they said, the blind and the lame shall not come into the house.] That is, it grew to be a Proverb, to wit, the blind and the lame shall not come into the house. They that understand that speech of the Jebusites, vers. 6 Except thou take away the blind and the lame, thou shalt not come in hither, of the blind and lame amongst the people, find it somewhat difficult to give the sence of this Proverb. Some con∣ceive that against those that were confident of keeping any fort, which they could not keep, or (generally) that bragged of any thing which they could not effect, this used to be objected as a Proverb, the blind and the lame shall not come into the house, that is, take heed your confidence prove not like that of the Jebusites, or if you do it, it must not be by the blind and the lame, as the Jebusites thought to de∣fend their walls; or take heed that be not done to you, which you threaten against others, as David cast out the blind and lame, which should have kept out him: o∣thers think that the people did thus insult over the Jebusites, your blind and lame, that should have kept out us, are never likely to enter again into this fort; or that David did indeed make this order, as a perpetuall monument of this victory, that neither blind nor lame should enter his pallace, called the citie of David (but did Mephibosheth think we, never enter it?) But now if we understand that speech of the Jebusites, vers. 6. of their idol-gods, then the meaning of this Proverb is plain, to wit, that no blind nor lame gods should be tolerated in the Temple or in the ci∣tie, or any where amongst them that were the people of the everliving God.

Vers. 9. And David built round about, from Millo and inward.] This Millo was the town-house in the citie of David, where the people had their solemn assem∣blies, or rather some tower or fortresse and place of munition belonging to the citie; for 2. Chron. 3.5. it is said of Hezekiah, that he repaired Millo in the city of David, and made darts, and shields in abundance, and we see there was the like place in She∣chem or near unto it, Judg. 9.6. And all the men of Shechem gathered together and all the house of Millo, and went and made Abimelech king. Now from thence inward onely David is said to have built, because the rest of the citie without, Joab repaired, 1. Chron. 11.8. And he built the citie round about, even from Millo round about: and Joab repaired the rest of the citie.

Vers. 11. And Hiram king of Tyre sent messengers to David, and cedar trees,

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and carpenters, &c.] This may be inserted here, either with reference to that which is related in the foregoing verse, concerning the continuall increase of Davids glory and greatnesse, David went on and grew great; and so though hitherto we reade of no Embassie, that any of the neighbouring kings sent unto him, yet now Hiram king of Tyre sent messengers unto him, to wit, to congratulate his settling in the king∣dome; or else, to the last words of the former verse, and the Lord God of hosts was with him, to wit, as an effect of Gods favour, the Lord being with him, even Hiram though a stranger shewed him great respect, and kindnesse; howsoever, we may surely conclude, that it was upon Davids request, that he sent in these Cedar trees, and Carpenters, and Masons; it seems that when Hiram sent his Embassadours to David, David took this occasion to desire of Hiram both Cedar trees, and workmen to build him an house, because there was plenty of Cedar trees in Lebanon, which was, the greatest part at least, in his dominion, and the Tyrians were esteemed the most excellent workmen that were, both in wood and stone, and so the king of Tyre fulfilled his desire; and indeed the like is clearly expressed concerning Solomon, 1. Kings 5.1, 2, 3.

Vers. 12. And David perceived that the Lord had established him, &c.] That is, he saw it by daily experience, the spirit of the Lord withall inwardly perswading his heart, that it was so.

Vers. 13. And David took him mo•• concubines, and wives, &c.] Which was expressely against the Law of God, concerning the kings of Israel, Deut. 17.17. Neither shall he multiply wives to himself, that his heart turn not away.

Vers. 14. Shammua, and Shobab, &c.] This Shammua is called Shimea, 1. Chron. 3.5. and so also Elishua vers. 15. Elishamah, 1. Chron. 3.6. and Eliada vers. 16. Beeliada, 1. Chron. 14.7.

Vers. 17. But when the Philistines heard that they had anointed David king over Israel, all the Philistines came up to seek David.] Whilest there were civil warres betwixt David and Ishbosheth, they were content to stand by and look on, but when they saw the people generally to submit to the government of so puissant a Prince, and that he had driven out the Jebusites from Jerusalem, and that the king of Tyre had made a league with him, they thought it was time then for them to op∣pose him, and what they could to hinder the growth of his Royall power.

And David heard of it, and went down to the hold.] To wit, there to muster and arm his souldiers, that then he might go out against the Philistines, 1. Chron. 14.8. And when the Philistines heard that David was anointed king over all Is∣rael, all the Philistines went up to seek David: and David heard of it, and went out against them. It may be meant of any strong fort, but most probably we may think, that it was some fort nigh the Philistines, convenient for the keeping of them in, that they might not invade the land of Israel.

Vers. 18. The Philistines also came, and spread themselves in the valley of Re∣phaim.] Or, the valley of the giants, which was in the border of Judah, Josh. 15.8.

Vers. 20. And David came to Baal-perazim, &c.] A place so called, because of the victory here obtained, whither the Philistines were now come up from the valley of Rephaim, 1. Chron. 14.11. So they came to Baal-perazim, and David smote them there: then David said, God hath broken in upon mine enemies by mine

hand, like the breaking forth of waters: therefore they called the name of that place Baal-perazim, and so much is expressed in the following words of David, the Lord hath broken forth upon mine enemies before me, as the breach of waters, which hath reference either to the dispersion of the enemie, who were scattered; as water in an earthen vessell, will runne about when the vessell is broken: or to Gods power in driving away the enemie, as when waters break through the banks, and sweep away all before them, and thence this place was called Baal-perazim, or the plain of breaches: and to this the Prophet doth allude, Isa. 28.21. For the Lord shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work, and bring to passe his act, his strange act.

Vers. 21. And there they left their images, and David and his men burnt them.] That is, the souldiers burnt them at Davids command▪ for so it is expressed, 1. Chron. 14.12. And when they had left their gods there, David gave a commandment, and they were burnt with fire; and this was according to the Law, Deut. 7.5. Thus shall you deal with them, Ye shall destroy their altars, and break down their images, and cut down their groves, and burn their graven images with fire. Now the leaving of their gods there, is a signe of the terrour wherewith they were stricken.

Vers. 23. Thou shalt not go up; but fetch a compasse behind them, and come upon them over against the mulberry trees.] That is, thou shalt not go up directly against them, but fetching a compasse about, shalt set upon them over against the mulberry trees, to wit, that setting suddenly upon them, where they looked not for him, the assault might strike them with the greater terrour.

Vers. 24. And let it be when thou hearest the sound of a going in the tops of the mulberry trees, that then thou shalt bestirre thy self, &c.] When David heard the sound of a going in the tops of the mulberry trees, not a noise of the shaking of the tops of the trees, with a wind, but a sound, as if some body were going upon the tops of the trees; then he was to break forth suddenly upon the Philistines, whether this sound of going were as if an army of men, horsemen and chariots had been marching over the tops of the trees, as some conceive, we cannot say; but doubtlesse it was appointed as a signe of Gods going forth with his holy angels, to destroy the Philistines before them, wherewith David being encouraged, was presently to break forth and set upon them; and therefore it was upon the tops of the trees, not on the ground, to signifie forces that were sent from on high from heaven, and such as need∣ed not the ground to support them, but could march through the aire, to come in, to the help of his people.

CHAP. VI.

Vers. 1. AGain David gathered together all the chosen men of Israel, thirty thousand.] The ark, the especiall signe of Gods presence amongst his people, and from whence he had promised to answer them concerning all things, he would give them in charge, had been in the private house of Abinadab in Kirjath∣jearim about seven and fourtie years, ever since the Philistines sent it back to the land of Judah, 1. Sam. 7.1. now because being there in a private house the people began by degrees to neglect it, as if they had forgot what a treasure it was, so soon as David was established in the kingdome and had driven the Jebusites out of Jeru∣salem,

he thought presently of fetching up the ark from Kirjath-jearim to Jerusalem; first, as judging it most for the honour of God and of his ark, that it should not lie hid in a private family, but be settled in the chief citie of the kingdome in a place purposely appointed for it: and secondly, that being in the heart of the kingdome, and in Jerusalem the royall citie, the people might the more conveniently resort unto it, to consult with God and to perform the duties of his worship and ser∣vice. In the 1. Chron. 13.1, 2, &c. it is said, that first David called together all the captains, and elders, and heads of the people, and imparted to them what he thought, and then consulted with them, whether it would not be best to gather together all the chosen men of Israel that they might in a solemn manner fetch up the ark of God unto Jerusalem; and that when they had approved of this his purpose, then he gathered together this great assembly of the people, even thirty thousand as is here related; and indeed the reason why the relation of the fetching up the ark is in that first book of Chronicles set before the relation of the two victories which he ob∣tained over the Philistines, whereas here the story of those two victories is set down first in the latter end of the former chapter, may well be this, because that con∣sultation with the captains and elders, was before the invasion of the Philistines, but the assembling of the people to fetch up the ark was after it, as here it is set down.

Vers. 2. And David arose, and went with all the people that were with him from Baale of Judah, &c.] That is, being come with all those chosen men of Israel, whom he had gathered together to Baale of Judah, (that is, to Kirjath-jearim, 1. Chron. 13.6. which was also called Kirjath-baal, Josh. 15.9. and Baalah or Baaleh of Judah, where the ark had been so long a time saving onely when it was upon extraordina∣ry occasions brought into the camp, as there, 1. Sam. 14.18.) David arose and went thence to carry the ark unto Jerusalem.

Vers. 3. And they set the Ark of God upon a new cart, and brought it out of the house of Abinadab that was in Gibeah.] That is, a hill or high place so cal∣led in Kirjath-jearim, of which see the note, 1. Sam. 7.1. doubtlesse because it was a long way to carry the ark from Kirjath-jearim to Jerusalem, therefore they put it in a cart, encouraged thereto by the example of the Philistines, and thence it was that they put it into a new cart as they also did, 1. Sam. 6.7, 8. Now therefore make a new cart, and take two milch kine, and take the ark of the Lord, and lay it upon the cart, &c. But herein they manifestly transgressed the law of God, which expressely appointed that the Levites should carry it upon their shoulders, Num. 4.15. and 7.9. and so this was the first occasion of Gods displeasure, and of that dis∣mall accident that followed in the death of Uzzah, vers. 6. for so much David him∣self acknowledged, when he came up the second time with the Israelites to fetch away the ark, 1. Chron. 15.12, 13. Sanctifie your selves, saith he to the Levites▪ both ye and your brethren that you may bring up the ark of the Lord God of Israel, unto the place that I have prepared for it; for because ye did it not at first▪ the Lord our God made a breach upon us, for that we sought him not after the due or∣der. It is indeed very strange that when David had called together thirty thousand men of the chief of Israel, both priests and others, there should not be one amongst them all that should stumble at this, but that they should all runne on so confident∣ly

in so grosse an errour. But we must consider that they had been long strangers to the ark, and never questioned but that they might safely do, what the Philistines had done before them without any danger; and then besides, God would let us see how easily multitudes of Gods people may erre, if they do not the more heedfully examine all by the rules of the word.

Vers. 4. And Ahio went before the Ark.] To wit, to look to the oxen, as Uz∣zah went behind to take care of the cart and the ark that was in it.

Vers. 6. And when they came to Nachons threshing floor, &c.] This Na∣chon is also called Chidon, 1. Chron. 13.9. and the last clause of this verse which is here translated, for the oxen shook it, is there translated for the oxen stumbled, and it may well be that the oxens stumbling shook the ark, and so thereupon Uz∣zah laid hold on the ark to stay it, for fear it should have fallen. Where this thresh∣ing floor of Nachon or Chidon was, it is not expressed, but most probable it is, that they had not gone farre from the house of Abinadab in Kirjath-jearim ere the Lord by this sad disaster testified his displeasure against them for carrying the ark in a cart.

Vers. 7. And God smote him there for his errour, &c.] To wit, because ha∣ving put the ark into a cart which should have been carried on the Levites shoul∣ders, he now also laid hold on the ark, which no man might touch but the priests onely, Num. 4.15. The sonnes of Kohath shall come to bear it: but they shall not touch any holy thing lest they die. Indeed the ark was to be covered by the law, but perhaps in this as in other things, they had neglected the direction of the law; or else, being covered onely with a loose covering, that might flie up with the tottering of the cart, Uzzah might touch the bare ark with his hand; and for this God present∣ly struck him dead in the place. A most remarkable example of Gods severity against those that will not keep close to the direction of his word in all things that concern his worship, upon what pretence soever they do it. Though Abinadab the father of this Uzzah had entertained the ark in his house above fourty years together, and took it in at a time when others were afraid to receive it through the terrour of the judgement which fell upon the men of Bethshemesh, 1. Sam. 6.19, 20. Yet was his sonne now struck suddenly dead, because he reached forth his hand and touched the ark; and yet he did it too with a good intention to stay the ark from falling; and suddenly, not thinking of the unlawfulnesse of this act, as is intimated in these words, God smote him there for his errour, or rashnesse, as it is in the margin of our bibles.

Vers. 8. And David was displeased, because the Lord had made a breach upon Ʋzzah.] That is, he was grieved, troubled, and disquieted because of this heavy judgement wherewith the Lord had broken forth upon Uzzah. Some will have this understood, that David was merely displeased with themselves for their heed∣lesnesse, as thinking it too harsh to say of David that he was displeased with God; but doubtlesse it was partly the very judgement it self that befell Uzzah that he was troubled at; he could not well keep his heart from murmuring and rising against this severitie of God, in striking Uzzah dead in the place for so small a matter, he was discontented, that when they had undertaken such a work of piety, on a sudden all the joy of the people should be dashed and damped with such a sad disaster; and

so, partly because he did not so quietly stoop at first under Gods hand as he ought to have done, therefore it is said, David was displeased.

Vers. 9. How shall the ark of the Lord come to me?] That is, I shall not do it without danger, yea it seems the Lord is not pleased that the ark should be carried to Jerusalem; and therefore it will be safer to desist from my purpose.

Vers. 10. But David carried it aside to the house of Obed-edom the Gittite.] Who it seems gladly entertained it. Though no doubt he knew well enough what a slaughter was made amongst the men of Bethshemesh, at the first coming of the ark thither; and though now also perhaps he saw when Uzzah was stricken dead by the hand of God for touching the ark, and that David himself trembled and was afraid to to carry home the ark to his house, yet considering that there was no dan∣ger in harbouring the ark if they carried themselves with that respect and reve∣rence therein that God required, he gladly received the ark into his house. That this Obed-edom was a Levite is evident, 1. Chron. 15.17, 18. and therefore it seems he is here called Obed-edom the Gittite, because he was of Gathrimmon a citie which was given in common by the tribes of Dan and Manasseh to the Le∣vites of the family of Kohath, as we may see, Josh. 21.24, 25.

Vers. 12. And it was told king David, saying The Lord hath blessed the house of Obed-edom, &c.] It is not expressed what it was wherein they perceived that God had blessed Obed-edom and all his family; but doubtlesse it was some extra∣ordinary and wonderfull blessing that God poured forth upon him and his, in the encrease of his cattell and the successe of all his affairs, &c. because it was so pre∣sently discovered and notice taken of it by those that dwelt about him in so short a time; for the ark was in his house but three moneths in all, as is noted in the fore∣going verse. Indeed in the 1. Chron. 26.5. it is said that the numerousnesse of his children was, because the Lord blessed him; but this could not be the blessing here spoken of, that in the space of three moneths was so clearly discerned by those that lived about him.

So David went and brought up the Ark of God, &c.] That is, perceiving by Gods bounty to Obed-edom, that the ark might be entertained without danger, he at length found out where their former errour had been, and so resolving to amend that, he undertook again to fetch the ark to Jerusalem; and having again assembled the people, and given the Priests and Levites their charge, to wit, to carry the ark on their shoulders, he fetched it with great solemnity from the house of Obed-edom; as is largely related in the 15. and 16. chapters of the first book of Chronicles.

Vers. 13. When they that bare the ark of God had gone six paces, he sacrificed oxen and fatlings.] And this he did, First, by way of testifying their thankfulnesse to God, for their successefull entrance upon this great work; so soon as David percei∣ved that they had begun this work, and that as yet there was no signe of Gods dis∣pleasure against them, as there had been formerly in the smiting of Uzzah, it greatly cheared his heart, and thereupon he judged it fit to stay a while there, and offer God some sacrifices by way of thanksgiving, to wit, upon some altar for that purpose erected. He knew well that it was of Gods mercy that they had found out their for∣mer errour, in carrying the ark in a cart, and had now reformed it, by appointing the Levites to carry it on their shoulders according to the Law: and he considered

besides, that for many other things the Lord might have taken advantage against them▪ and punished them as formerly; and therefore presently by way of thankful∣nesse, he sacrificed oxen and fatlings; and indeed so much is plainly intimated, 1, Chron. 15.26. where also the number of the sacrifices offered is expressed; And it came to passe when God helped the Levites that bare the Ark of the covenant of the Lord, that they offered seven bullocks and seven rammes. And secondly, by way of imploring Gods mercy, that he would shew them favour in the rest of the way, as he had done hitherto. The remembrance of that dolefull disaster that befell Uzzah, made him the more fearfull, and so the more carefull to seek Gods favour.

Vers. 14. And David was girded with a linen ephod.] That is, a linen gar∣ment, like that of the Priests ephod; which doubtlesse he put on, not onely that he might be lighter to dance before the ark, but also to shew his devotion.

Vers. 17. And they brought in the ark of the Lord▪ and set it in his place in the midst of the tabernacle that David had pitched for it.] For the tabernacle and al∣tar of burnt-offerings which Moses had made, were both still at Gibeon: 2. Chron. 1.3, 4. So Solomon and all the congregation with him, went to the high place that was at Gibeon: for there was the tabernacle of the congregation of God, which Moses the servant of the Lord had made in the wildernesse. But the ark of God had David brought up from Kiriath-jearim, to the place which David had prepared for it: for he had pitched a tent for it at Jerusalem: and 1. Chron. 21.29. For the ta∣bernacle of the Lord which Moses made in the wildernesse▪ and the altar of the burnt-offerings, were at that season in the high place at Gibeon. At this time Da∣vid did also deliver to the Levites a Psalme to be sung before the ark, as we may see, 1. Chron. 16.7, &c.

Vers. 20. Then David returned to blesse his houshold.] That is, to rejoyce with them in private, and to worship God with them, and to crave a blessing from God on them, as he had done on the people.

How glorious was the king of Israel to day, who uncovered himself to day in the eyes of the handmaids of his servants, &c.] That is, who forgetting or casting off the respect of his regall dignity, both in apparell and behaviour, mixed himself with the base multitude, dancing and leaping in the open streets, as fools will do and vain men, when they are hired to make others sport, as one of the vain fellows shame∣lessely uncovereth himself. Some conceive, that whilest David danced, having onely a loose linen garment upon him, some part of his bare legs or thighs might be disco∣vered, which they judge the more probable, because his wife upbraids him that he had uncovered himself in the eyes of the handmaids. But I conceive there is no ne∣cessity, that the discovering his naked skin should be hereby meant, but onely that laying by his princely attire, he had used light behaviour, not beseeming the gravity of a king, and had thereby exposed himself to the scorn and contempt of every girl that came to see the pomp of this removall of the ark.

Vers. 21. And David said unto Michal, It was before the Lord, which chose me before thy father, &c.] Considering how grievous a thing it is to any woman to be upbraided with the faults and miseries of her parents, and how farre every hus∣band is bound to bear with the infirmities of his wife, as the weaker vessel, it may seem that David was somewhat too tart in this reply of his upon his wife; for it must

needs cut her to the heart to heare her self twitted with the Lords rejecting of her father and his family. But indeed David had just cause to be thus sharp, not onely because the flouts and insolencies of a wife are most insufferable; but also especially because it was his zeal and devotion in the service of God, which she derided; that it was, that chiefly moved his spirit, that it should be cast in his teeth as a matter of re∣proch and disparagement, that he had humbled himself so in a way of religion; which was indeed a reproching of God.

Vers. 23. Therefore Michal the daughter of Saul, had no child unto the day of her death.] And thus when David came to blesse his house▪ Michal by her sinne brought a curse upon it. If she were barren before (as indeed we read not of any children she had hitherto) yet Davids prayers might have prevailed for this blessing; but now because of this wickednesse, God adjudged her to perpetuall barrennesse, and so she died childlesse.

CHAP. VII.

Vers. 1. ANd it came to passe when the king sat in his house, &c.] This clause when the king sat in his house, is here inserted, First, to imply, though▪ more obscurely, what is afterwards more fully expressed, to wit, that David for the present had rest from warre, he sat quietly in his house, the Lord had given him rest round about from all his enemies, (as it follows in the next words) and so being freed from former troubles, he began to think of further promoting the cause of religion, and of building a temple for the ark, which he had lately brought to Jerusalem. And secondly, to intimate what it was that made him think of building a temple, to wit, that he was come to dwell in that stately house, which he had built for himself (for the building whereof Hiram had sent him, both cedar trees, and carpenters, and masons, chap. 5.11,) and so sitting in this his palace, he began to think with himself, how unreasonable it was, that he should dwell in such a state∣ly house, and the ark of God should be lodged the whilest in a poore tent or taber∣nacle: for though when the people of Israel removed from one place to another, the Lord chose to dwell in a tent which might be removed, yet now that Israel had been a long time settled in the land which God had given them, it was no longer necessary that Gods dwelling place should be a tent; and therefore David conceived, that his purpose of building a settled house for God, would not be a crossing of that which God himself had ordered▪ in choosing a tent to be his dwelling place.

Vers. 3. And Nathan said to the king, Go, do all that is in thine heart, &c.] Yet afterwards by expresse direction from God, he was appointed to crosse this which now he said; whereby is manifest, that the Prophets had not alwayes the spirit of prophecy upon them, but spake sometimes as private men, as Samuel did, 1. Sam. 16.6. And it came to passe when they were come, that he looked on Eliab, and said, Surely the Lords anointed is before him: and 2. Kings 4.27. And when she came to the man of God to the hill, she caught him by the feet: but Gehazi came near to thrust her away. And the man of God said, Let her alone, for her soul is vexed within her; and the Lord hath hid it from me, and hath not told me. But before Nathan came to David with that message, this present approbation had encouraged him to bind his resolution with a solemne vow, to wit, that which we reade of, Psal.

132.1, 2, 3, 4, 5. Lord remember David, and all his afflictions. How he sware unto the Lord, and vowed unto the mighty God of Jacob. Surely, I will not come into the tabernacle of my house: nor go up into my bed. I will not give sleep to mine eies, or slumber to mine eye-lids; Untill I find out a place for the Lord; an habitation for the mighty God of Jacob.

Vers. 5, Shalt thou build me an house for me to dwell in?] That is, thou shalt not. The Lord purposed to have a house built which should be the peculiar place of his worship and service, and had made known so much long since to his people, Deut. 12.11. Then there shall be a place which the Lord your God shall choose, to cause his Name to dwell there, thither shall ye bring all that I command you: your burnt-offerings and your sacrifices, &c. But David was not the man he had ap∣pointed for this work, and therefore though the Lord commended David for this holy intention, as is evident, 1. Kings 8.18. And the Lord said unto David my father, Whereas it was in thine heart to build an house unto my Name, thou diddest well that it was in thine heart, and made many gracious promises unto him at this time, ver. 10, 11, 12, &c. to testifie how well he took it that he had such a purpose in his mind: yet withall he made known to him, that he meant not that it should be done by him▪ but by his sonne, and shewed him also the reasons why he might not do it, (though they be not here expressed) to wit, First, because he should still be so en∣cumbred with warres, that he should not have leasure or opportunity to effect so qreat a work: 1. Kings 5.3. Thou knowest how that David my father, could not build an house unto the Name of the Lord his God, for the warres that were about him on every side, untill the Lord put them under the soles of his feet. Secondly, because he had been a man of warre, and had shed bloud; 1. Chron. 22, 7, 8. And Da∣vid said to Solomon, My sonne, as for me it was in my mind to build an house unto the Name of the Lord my God. But the word of the Lord came to me, saying, Thou hast shed bloud abundantly, and hast made great warres; thou shalt not build an house unto my Name, because thou hast shed much bloud upon the earth in my sight: and it must be a peaceable king that was to build the Temple, that he might be a type of Christ, the Prince of peace, Isa. 9.6.

Vers. 6. Whereas I have not dwelt in any house▪ since the time that I brought up the children of Israel out of Egypt, &c.] Though Davids intent was generally in it self good, insomuch that the Lord himself commended him for it, as is manifest in that place before cited, 1. Kings 8.18. yet it was not without some mixture of er∣rour: for herein he failed, because he undertook to do it without any particular dire∣ction or warrant from God, led hereto onely by the judgement of his own reason, that it was not fit God should dwell within curtains, when he dwelt in an house of cedar; and therefore though the Lord told him that his purpose was in the generall commendable, yet withall he rejected his purpose, and discovered thereby that he should have waited his leasure and direction, and disproved his reason, shewing that till he required a Temple to be built, the ark was altogether as well in a tabernacle, as in a Temple; which was evident, because he had never charged any of the Judges with this fault, Why build ye not me an house of cedar? See the note upon 1. Chron. 17.6.

Vers. 8. Thus saith the Lord of hosts, I took the from the sheep-cote from fol∣lowing

the sheep, &c.] That David might not be discouraged, and fear that this in∣hibition that he should not go forward in the work intended, did proceed from the Lords disregarding of him, or from any displeasure the Lord had conceived against him (as a loving wife will grieve if her husband refuse any service she proffers to do him) in these following words he shews how well he esteemed of him, both by re∣counting what he had done for him, & by promising what he would do more. But yet withall, in these words, I took thee from the sheep-cote, &c. to be ruler over my peo∣ple, the Lord implies, that in doing this, for which he had exalted him, in ruling his people, he might sufficiently approve his thankfulnesse to God, and leave the care of building a Temple, to whom God should choose.

Vers. 10. (Moreover I will appoint a place for my people Israel, and will plant them, &c.] This passage included in our Bibles in a Parenthesis, is very intricate and obscure. According to our translation, the meaning I conceive is this. Because the glory and happines of a king, depends much upon the pro••perous and flourishing estate of his people; therefore the Lord doth promise David, that the Israelites should be now settled peaceably and quietly in the land of Canaan, and should not be mo∣lested and oppressed, as they had formerly been in the dayes of the Judges; I will appoint a place, saith the Lord and will plant them, that they may dwell in a place of their own, and move no more, that is, I will now settle them so in the land of Ca∣naan, that they shall quietly enjoy it, as their own lawfull inheritance, and not be dispossessed and tossed up and down, as formerly they have been; neither shall the children of wickednesse afflict them any more, as before time; that is, neither shall they be molested and vexed continually by their oppressing neighbours, as in former times they have been (and observable it is, that speaking of those that had afflicted and distressed the poore people of God, he terms them in that respect, children of wickednesse) and as since the time that I commanded Judges to be over my people Israel, and have caused thee to rest from all thine enemies, that is, and as they have been oppressed, ever since that I appointed Judges to govern and defend them, even unto this time, that I have now given thee peace and rest, from thine enemies round about. This I conceive must needs be the meaning of this passage, according to our translation: for though it may be questioned, why the Lord should say, I will ap∣point a place for my people Israel—that they may dwell in a place of their own. Since God had done this long since (he had long since appointed the land of Canaan to be theirs, and had driven out the inhabitants that had dwelt in it before, & had put them into possession of it, and they had enjoyed it as their own for many years toge∣ther) yet for answer to this, we must know, that because hitherto the Philistines and other of the old inhabitants of Canaan, had still kept some good part of the land from them, and by them and other neighbouring nations, they had been hitherto ever and anon molested, they being still ready upon all advantages to challenge their land, and to seek to wrest it from them; therefore the Lord speaks of the peaceable posses∣sion of the land, as a thing that was not yet made good to them; but should be now in the dayes of David and Solomon. And whereas again it may be objected, that much seems here to be promised, which was never made good to the Israelites, as that the Lord would so plant them in a place of their own, that they should thence move no more, and that the children of wickednesse should not afflict them any more,

as before time. &c. whereas we see, that after Solomons dayes, both the kingdome of Israel and Judah, were often invaded and wasted by many of the neighbouring nati∣ons, and that the Israelites were at last carried captive to Assyria and Babylon, and other countries; to this the answer must be, that either this must be restrained to the time of David and Solomon his sonne, in whose time the Israelites did at last peaceably enjoy their land as their own, without any molestation from the neigh∣bouring nations; or else it must be understood as a conditionall promise, God reser∣ving liberty to himself, to deal otherwise with them, if they should rebell against him (and indeed accordingly we see how marvelously they flourished, till in the end of Solomons reigne they fell again to idolatry) or else we must expect the full accom∣plishment hereof, when this people shall come in to Christ, and so shall be planted again in their own land, never to be removed thence any more, nor ever more to be afflicted by the children of wickednesse.

Vers. 11. Also the Lord telletb thee, that he will make thee an house.] That is, that he will rear up of thy posterity, on whom the kingdome shall be established af∣ter thee, from one generation to another, till it comes at last to be established in Christ: see the note, Exod. 1.21.

Vers. 13. He shall build an house for my name.] That is, a house for my wor∣ship and service; of which see the note, Deut. 12.4. and it is meant of Solomons building the Temple; for though David in his life time prepared great store of ma∣terialls for this great work, 1. Chron. 22.14. and did also give unto Solomon the pattern of the house, and the services thereof, which he had received from the Lord, 1. Chron. 28.11. Then David gave to Solomon his sonne the pattern of the porch, &c. and again, vers. 19. All this, said David, the Lord made me understand in writing by his hand upon me, even all the works of this pattern, yet David laid not so much as the foundation of the building, but Solomon began and finished the work, 1. Kings 5.1. &c. But withall it is meant likewise of Christ the sonne of Da∣vid, by whom onely the Church is built, that house of God of which the Temple was a type, 1. Pet. 3.5. Ye also as lively stones are built up a spirituall house, an holy priesthood, to offer up spirituall sacrifice acceptable to God by Jesus Christ.

Vers. 14. I will be his father, and he shall be my sonne, &c.] This clause is al∣so meant both of Solomon, and Christ. That it is meant of Solomon is clear, 1. Chron. 28.6. where this prophesie is repeated, Solomon thy sonne he shall build my house, and my courts; for I have chosen him to be my sonne, and I will be his father; and that it is also meant of Christ is as evident, Heb. 1.5. where the A∣postle proves by this place, that Christ was farre above the angels; For unto which of the Angels said he at any time, Thou art my sonne, this day have I begotten thee? and Again, I will be to him a father, and he shall be to me a sonne? Indeed the following clause cannot be meant of Christ, If he commit iniquity I will cha∣sten him, &c. for though sinne was imputed to Christ, Isaiah 53.6. The Lord hath laid on him the iniquity of us all: yet it cannot be therefore said of Christ, that he did commit iniquity. The rule therefore for understanding these propheticall pas∣sages, is this, That onely those passages are to be applyed to Christ wherein Solo∣mon was a type of Christ; the first therefore is meant both of Solomon and Christ, I will be his father, and he shall be my sonne, but in a different respect, God was

a father to Solomon by adoption and grace, to Christ, by naturall generation; but then the second, is meant onely of Solomon, If he commit iniquity I will chasten him with the rod of men, and with the stripes of the children of men, and thereby some understand that men should be the rods wherewith Solomon should be chasti∣sed; and so indeed it was with Solomon when he fell to idolatry in his latter dayes, God corrected him for this, by the rebellions of Hadad, and Rezon, and Jeroboam against him, 1, Kings 11.14, &c. but rather I conceive the meaning is, either gene∣rally, that as men use to correct their sonnes, whom they love most dearly, so God would correct Solomon, though he would not cast him off as he cast off Saul, yet he would make him smart for it, if he sinned against him; or else that God would cor∣rect him with moderation and gentlenesse: for indeed, gentle correction may well be termed the rod of men, and the stripes of the children of men, both because such correction is fitted to the weaknesse of men, and because men are wont so to correct their children with a light and gentle hand; or else in opposition to the strokes of Gods revenging justice: for as the heavinesse of Gods judgements upon Babylon is implyed in that expression, Isa. 47.3. I will take vengeance, and I will not meet thee as a man; so on the contrary, Gods gentlenesse may be well intended by this expres∣sion, I will chasten him with the rod of men, and with the stripes of the children of men. If God should plead against us with his great power, as Job speaks, chap. 23.6. it would soon grind us to powder; but his purpose in smiting his children is onely to amend and not to destroy, and therefore he doth it with great moderation and pitie.

Vers. 15. But my mercy shall not depart away from him, &c.] That is, I will not cast him off from being king, as I did Saul: It is not that mercy which is the portion of Gods redeemed ones, of which the Lord saith here, that it should not depart away from Solomon, as he took it from Saul; for Saul never had any share in this mercy, and where God affords this mercy, he never takes it away. But the mercy here spo∣ken of, is onely that of continuing the kingdome to him: this mercy the Lord saith should not depart from Solomon, he would not utterly cast him off from being king as David had seen Saul cast off, whence is that last clause, whom I put away be∣fore thee.

Vers. 16. And thine house and thy kingdome shall be established for ever before thee, &c.] These words before thee, are added, because his kingdome should be esta∣blished in him unto the day of his death, and should whilest he yet lived, be settled upon his sonne, and so should continue in his posterity, they seeing and enjoying it till the coming of Christ, in whom it should be established for ever.

Vers. 17. According to all these words, and according to all this vision, so did Nathan speak unto David.] And herein did Nathan approve his integrity and fi∣delity; he was not ashamed at Gods command to unsay and recant what he had for∣merly said, and to contradict the counsel which himself had given to David, ver. 3. And Nathan said to the king, Go, do all that is in thine heart, for the Lord is with thee.

Vers. 18. Then went king David in, and sat before the Lord, &c.] That is, he went into the tent where the ark was, and continued there before the Lord: for the Hebrew word here used, signifies as properly and usually to remain and abide in a

place, or at a thing, as to sit, as Gen. 27.44. Lev. 14.8. 1. Sam. 1.22. and 20.19. I deny not but that perhaps David might in these his private soliloquies, even sitting (as elsewhere walking, and lying in his bed) powre forth his soul unto the Lord in prayer, as Moses prayed sitting, Exod. 17.12. But Moses hands were heavy, and they took a stone and put under him, and he sat thereon: and Elijah, 1. Kings 19.4. But he himself went a dayes journey into the wildernesse, and came and sat down un∣der a juniper tree: and he requested for himself that he might die, and said, It is enough now, O Lord, take away my life. But the more probable opinion is, either that by this word (sat) is meant, tarried before the Lord, or else that he at first sat down in the tabernacle, and meditated of Gods goodnesse and mercy to him, and af∣terwards addressed himself to pray unto the Lord, & that kneeling, as the greatest of Gods servants were wont to do; Psal. 95.6. O come, let us worship and bow down; let us kneel before the Lord our maker: 1. Kings 8.54. It was so, that when Solomon had made an end of praying all this prayer and supplication unto the Lord, he arose from the altar of the Lord▪ from kneeling on his knees, with his hands spread up to heaven.

Vers. 19. And is this the manner of man, O Lord God?] That is, this is not the manner of man. And some Expositours understand this thus, that the settling of such blessings, as God had promised, upon his posterity, was not according to the law of nature, that children should inherit the estates and honours of their parents, but of Gods mere grace and good will to them. But there is more I conceive then this intended in these words: David having acknowledged the great goodnesse of God, in promising the kingdome to his seed after him, and especially in assuring him that his seed should be the Sonne of God, and should rule over his people for ever, he breaks forth at length into an admiration of this wonderfull goodnesse and mercy of God, And is this the manner of man, O Lord God? thereby implying either that it was not the manner of man to afford such favour of mere grace, above all desert, or to deal so freely and familiarly with those that are beneath them, as God had dealt with him; or else that this goodnesse and mercy of God, especially in giving his own Sonne to be made man▪ that he might redeem them to himself, that were before the enemies of God▪ and the slaves of Sathan, and so rule over them as his own peculiar people, was far above the mercy that could be expected from the most gracious and mercifull man; or else▪ that poore base man could not be in any degree worthy of such mercies as those were, nor indeed capable of them, according to the ordinary condi∣tion of man; and so is this place parallel with that Psal. 8.4. What is man that thou art mindfull of him? or the son of man that thou visitest him? which the Apostle ap∣plies particularly to Gods mercy, in the incarnation of his onely begotten sonne; and the advantages and honour that redound to man by this, and by the work of our re∣demption performed by him▪ Heb. 2.6 &c.

Vers. 20. And what can David say more unto thee? for thou Lord God knowest thy servant.] The first clause here, And what can David say more unto thee? may be understood two severall wayes, either that David knew not how to ask more then God of his own free grace had promised him, and was ready to conferre upon him, and indeed as this passage of Davids prayer is expressed, 1. Chron▪ 17.18. it seems best to bear this sense, And what can David speak more to thee, for the honour of thy servant? But then the meaning of the next clause

is this, For thou knowest thy servant, that is, thou knowest what is good for me, thou knowest my wants and desires better then I can discover them to thee, accord∣ing to that of our Saviours, Matth. 6.8. Your father knoweth what things ye have need of before ye ask them: or else, that he was not able to expresse how highly he esteemed of that goodnesse and mercy he had shewne to him; and then the next words, for thou Lord knowest thy servant, are added to imply, that God knew well enough the motions and desires of his heart to praise his name, though with his tongue he was not able to expresse them.

Vers. 21. According to thine own heart, hast thou done all these great things to make thy servant know them.] That is, of thine own free grace hast thou made all these glorious promises to me and mine, that thy servant might know what thou meanest to do, for him and his, in time to come.

Vers. 23. And to do for you great things and terrible, &c.] By a certain figure called Apostrophe, David being now speaking to God, turneth his speech as it were abruptly, to the people of God, And to do for you (that is, for you O Israel) great things, and then in the next words directs his speech again to God, for thy land, be∣fore thy people which thou redeemedst to thee from Egypt, from the nations, and their gods, delivering them from all the nations that fought their ruine, and from the false gods on whom their enemies relyed for help: so that here David joyns to∣gether the deliverance of the Israelites both from the Egyptians, and from the Ca∣naanites, and other nations that sought to oppresse them; as it is also expressed, 1. Chron. 17.21. 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 greatnesse and terrible∣nesse, by driving out the nations from before thy people whom thou hast redeemed out of Egypt? See the note upon, Exod. 12.12.

CHAP. VIII.

Vers. 1. ANd after this it came to passe, that David smote the Philistines, and subdued them.] In this chapter the warres and victories of David are recorded, both to discover one cause amongst others, why the Lord appointed him to give over his purpose of building the temple, to wit, because he should not have leasure to do it, by reason of his many warres; and also to shew how the Lord per∣formed his promises made to David in the former chapter, concerning the prosperi∣ty and flourishing estate of his kingdome and people.

And David took Metheg-ammah out of the hand of the Philistines.] That is, Gath and her towns, 1. Chron. 18.1. This Gath called afterwards Dio-caesaria, stood on the frontier of Palestina at the entrance into Judea and Ephraim, and the mountainous tract of ground whereon it stood, was it seems called Ammah, or Am∣gar, whereupon it was called, Metheg-ammah or the bridle of ammah, because being a town of great strength, it was as it were the bridle whereby the whole coun∣trey about was kept in aw.

Vers. 2. And he smote Moab, and measured them with a line, casting them down to the ground, &c.] The Moabites were alwayes deadly enemies to the Israe∣lites, as is evident, Num. 22.1, 2, &c. and therefore though the king of Moab gave entertainment to Davids father and mother, taking him then to be an enemy to Saul

and his people, 1. Sam. 22.3, 4. David went thence to Mizpeh of Moab, and he said unto the king of Moab, Let my father and my mother, I pray thee, come forth and be with you, till I know what God will do for me. And he brought them before the king of Moab: and they dwelt with him all the while that David was in the hold. Yet when David was once established king of Israel, it is likely the Moabites bare now the same hostile mind against David, which they had formerly against Saul, and might give just occasion to David to make warre against them: yea indeed the Lord had commanded the Israelites alwayes to account them enemies, Deut, 23.6. Thou shalt not seek their peace, nor their prosperity, all thy dayes for ever; and thereupon, he smote Moab and measured them with a line, that is, he did so absolutely vanquish them, that they were wholly at his mercy, he might dis∣pose of them as seemed good to himself, slaying and sparing whom he pleased, and had made such havock in the countrey, levelling their towns and cities with the ground, that it lay open before him to be measured with a line, to be divided and disposed of, as a place newly to be planted and inhabited; this phrase of measuring with a line, is grounded upon the custome of absolute conquerours, who having got∣ten a land into their power, do divide it amongst those that shall dwell in it, as the Israelites did the land of Canaan, or else, it is a similitude borrowed from husband∣men that measure out land, some for tillage, some for wood, some for pasture; or rather from carpenters, who with a line strike their timber to set out how much shall be hewed off, and how much reserved for the building; implying that even so Da∣vid slew and kept alive of the Moabites taken prisoners whom he pleased, even with two lines measured he to put to death, and with one full line to keep alive, that is, he slew two third parts of the people, and one third part he kept alive, that the land might not lie wholly desolate, and so now was that prophesie in part ful∣filled, Numb. 24.17. There shall come a starre out of Jacob, and a sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the chil∣dren of Sheth; and Moab became Davids washpot, as David sung, Psal. 60.8. Moab is my washpot, over Edom will I cast my shoe, which was composed at this time.

And so the Moabites became Davids servants, and brought gifts.] To wit, by way of tribute.

Vers. 3. David smote also Hadadezer the sonne of Rehob king of Zo∣bah, as he went to recover his border at the river Euphrates.] With this Hada∣dezer (or Hadarezer, 1. Chron. 18.3.) king of Zobah, called Syria Zobah, and with his father Rehob Saul had warres, 1. Sam. 14.47. He grew now exceeding powerfull, and had it seems subjected Damascus or Aram (another part of Syria lying north east of the land of Canaan, as Syria Zobah also did; for the Syrians of Damascus were engaged in this warre no doubt by his command, vers. 5. And when the Syrians of Damascus came to succour Hadadezer king of Zobah, Da∣vid slew of the Syrians twenty thousand men; and 1. Kings 11.23. Rezon a servant to this Hadadezer taking advantage of this overthrow of his Lord mentioned, chap. 10.16, 17, 18. gathered together a band of souldiers, happely the remainder of Ha∣dadezers broken troups, and made himself king of Damascus, and as it seems of all that was his Lords. David therefore considering how mighty this neighbour king

began to be, who was alwayes an enemie to the Israelites, and knowing of this his expedition, for the recovering or establishing the border of his dominion at the river Euphrates, he raised an army under the command of Joab (as is evident in the title of the 60. Psalme, To the chief musician upon Shushan-Eduth, Michtam of David, to teach. When he strove with Aram Naharaim, and with Aram Zobah, when Joab returned, and smote of Edom in the valley of salt, twelve thousand) and A∣bishai, 1. Chron. 18.12. and so encountering with Hadadezer (who must need passe either through some part of Davids kingdome on the other side Jordan, or close by it) he utterly overthrew his armies. Others conceive indeed, that it is David of whom it is here said, that he went to recover his border, at the river Euphrates, & that upon that occasion he vanquished Hadadezer, that sought to oppose him; but however, thus that prophecy was in part fulfilled, Gen. 15.18. that the Lord would give unto Abrahams seed that land, even unto the great river Euphrates, that countrey becoming now tributary to David: and upon the occasion of this victory, David composed the 60 Psalme, as is evident in the title before expressed.

Vers. 4. And David took from him a thousand chariots, and seven hundred horsemen, &c.] That is, seven hundred decuries, seven hundred companies or ranks of horsemen, having tenne in each company, or in each rank: for so it must neces∣sarily be expounded, to reconcile this with, 1. Chron. 18.4. where it is said, that David took from them seven thousand horsemen, unlesse the chief be here onely ex∣pressed, and all there.

And David houghed all the chariot horses, &c.] He reserved onely for an hun∣dred chariots, as having respect to that which God had said of the kings of Israel, Deut. 17.16. But he shall not multiply horses to himself, nor cause the people to re∣turn to Egypt, to the end that he should multiply horses, the rest he houghed to make them unserviceable for the warres, though usefull otherwayes, as we see the like done by the Lords direction, Josh. 11.6. Thou shalt hough their horses, and burn their chariots with fire.

Vers. 7, And David took the shields of gold that were on the servants of Ha∣dadezer, and brought them to Jerusalem.] And so laid them by for the building of the Temple, vers. 11.

Vers. 8. And from Betah, and from Berothai, cities of Hadadezer, king David took exceeding much brasse.] These cities are called Tibhath, and Chun, 1. Chron. 18.8. Happely, because their names were afterwards changed, when that history was written.

Vers. 10. Then Toi sent Joram his sonne unto king David to salute him, and to blesse him, because he had fought against Hadadezer, &c.] That is, to congra∣tulate his victory, and withall no doubt, for fear of David; this Joram the sonne of Toi is also called Adoram, 1. Chron. 18.10.

Vers. 11. Which also king David did dedicate unto the Lord, with the silver and gold, &c.] Thus Christ vanquishing Sathan, converted the spoyles to the use of the Church, and the glory of God; those that had been in bondage to him, he made Apostles and teachers, and those precious arts which had formerly been used in the devils service, were afterward employed in the building of the Church.

Vers. 12. Of Syria and Moab, and of the children of Ammon, &c.] See chap. 10.22.

Vers. 13. And David gat him a name when he returned from smiting of the Syrians in the valley of salt, being eighteen thousand men.] That is, David grew very famous by those victories, especially because returning with his armies, he ob∣tained another very glorious victory in the valley of salt, wherein he slew eighteen thousand of his enemies; this valley of salt was it seems, in the countrey of the Edo∣mites, 2. Kings 14.7. He slew of Edom in the valley of salt, ten thousand, and took Selah by warre; yet the enemies which there he slew, are here called Syrians, though they are said to be Edomites, both in the title of the 60. Psalme, To the chief musician upon Shushan eduth Michtam of David, to teach. When he strove with Aram Zobah, when Joab returned, and smote of Edom in the valley of salt, twelve thou∣sand, and in 1. Chron. 18.12. Moreover Abishai the sonne of Zeruiah, slew of the Edomites in the valley of salt, eighteen thousand. But the reason of this must needs be, because many of the Syrians were now joyned with the Edomites, in this battel which they fought with David. And as for the number of the enemies slain, which is diversely related here, and 1. Chron. 18.12. and in the title of the 60. Psalme, the most probable opinion is, that Abishai did at first set on them, and slew six thousand, that afterward Joab came upon them, and slew twelve thousand moe, as is expressed, Psal. 60. in the title, all which together, makes eighteen thousand as here; which whole summe of eighteen thousand is ascribed to Abishai, 1. Chron. 18.12. because he first beg••n the battel, and brake the troops of the enemie; and here to David, because both Joab and Abishai were his captains, and fought under his conduct and command.

Vers. 14. And he put garrisons in Edom, &c.] And thus they became tributa∣ries, and had hence forth, even unto the dayes of Jehosaphat, a vice-roy or deputy appointed over them, 1. Kings 22.47. There was no king in Edom, a Deputy was king. That prophecy therefore concerning Esau and Jacob, that the elder should serve the younger, Gen. 25.23. began now to be litterally accomplished: more of this story, and of the flight of Hadad into Egypt, see 1. Kings 11.14.

Vers. 16. And Joab the sonne of Zeruiah was over the host.] Joab was the sonne of Zeruiah Davids sister, but was made Generall of his forces, because of that exploit of his, in winning the castle of Sion from the Jebusites, 1. Chron. 11.6. And David said, Whosoever smiteth the Jebusites first shall be chief, and captain. So Joab the sonne of Zeruiah went first up, and was chief.

Vers. 17. And Zadok the sonne of Ahitub, and Ahimelech the sonne of Abi∣athar were the priests.] Zadok was of the stock of Eleazar, 1. Chron. 6.4.8. and was afterward by Solomon made high priest, in the room of Abiathar, 1. Kings 2.35. Ahimelech the other priest here named, was of the stock of Ithamar, and as it seems, the sonne of Abiathar, who fled to David from Saul, 1. Sam. 22.20. these were the priests in Davids time, that is, they were the two chief priests of these two severall stocks, and had the chief command (under the high priest Abiathar the fa∣ther of this Ahimelech) of the other priests, each over the priests of his own family: for David had divided the priests into two parts, according to the two families of Eleazar and Ithamar, 1. Chron. 24.3.4. And David distributed them, both Za∣dok of the sonnes of Eleazar, and Ahimelech of the sonnes of Ithamar, according to their offices in their service. And there were moe chief men found of the sonnes

of Eleazar, then of the sonnes of Ithamar, and thus they were divided; Among the house of Eleazar, there were sixteen chief men of the house of their fathers, and eight of the sonnes of Ithamar, according to the house of their fathers; and these two were appointed to be chief of each family, and to have the over-sight of the rest.

Vers. 18. And Benaiah the sonne of Jehoiada, was over both the Cherethites, and the Pelethites.] The opinion of Interpretours differeth much concerning these Cherethites, and Pelethites, so that it is hard to say what they were, or why they were so called. The most probable opinion is this, that they were two bands of se∣lect souldiers, chosen to attend upon the kings person, as his guard, at least in their courses, chap. 15.18. And all his servants passed on beside him; and all the Che∣rethites, and all the Pelethites, and all the Gittites six hundred men, which came after him from Gath, passed on before the king: and 20 7. And there went out af∣ter him Joabs men, and the Cherethites, and the Pelethites, and all the mighty men: and they went out of Jerusalem, to pursue after Sheba the sonne of Bichri: and 1. Kings 1.38.44. So Zadok the Priest, and Nathan the Prophet, and Benaiah the sonne of Jehoiada, and the Cherethites, and the Pelethites, went down and caused king Solomon to ride upon King Davids mule; but why were they so called? Some derive their names from certain Hebrew words, which may imply, that the Chere∣thites were the kings executioners that did cut off malefactours, and the Pelethites were excellent men, and chosen to defend his person: but because we find, that the Philistines were called Cherethites, 1. Sam. 30.14. We made an invasion upon the South of the Cherethites, and upon the coasts which belongeth to Judah: and Che∣rethims, Ezek 25.16. Thus saith the Lord God, Behold, I will stretch out mire hand upon the Philistines, and I will cut off the Cherethims; and the nation of the Cherethites, Zeph. 2.4, 5. Gaza shall be forsaken, and Ashkelon a desolation: they shall drive out Ashdod at the noon day, and Ekron shall be rooted up. Wo unto the inhabitants of the sea coast, the nation of the Cherethites: the word of the Lord is against you: I rather subscribe to those that hold, that the Cherethites were such garrison souldiers of the Israelites, as were seated in Chereth of the Philistines, from whom there was still a band chosen to attend the kings person, as the guard of his body, because they were the most expert and able souldiers; and so also the Pele∣thites might be garrison souldiers amongst the Japhlethites, Josh. 16.3. And goeth down westward to the coast of Japhleti.

And Davids sonnes were chief rulers.] In 1. Chron. 18.17. chief about the king.

CHAP. IX.

Vers. 1. ANd David said is there yet any left of the house of Saul? &c.] Thus David began now to call to mind the covenant he made with Jonathan, 1. Sam. 20.14, 15. And thou shalt not onely while yet I live shew me the kind∣nesse of the Lord that I die not. But also thou shalt not cut off thy kindnesse from my house for••ever, no not when the Lord hath cut off the enemies of David. It may seem strange indeed, that David did not long ago think of this, or that now thinking of it, he should know nothing of Mephibosheth Jonathans sonne; but for the first of these we may ascribe it to the continuall warres wherewith he had been

hitherto encumbred, and besides, we know that in the sacred History all things are not set down in the very same order wherein they were done: and for the second, we must consider, first, that David having lived as an exile both from the court and kingdome of Israel a long time, might happely know nothing of this child of Jona∣thans when he came to the crown: secondly, that the friends of Saul might pur∣posely conceal him for fear of David: thirdly, that David was not through jea∣lousie and fear inquisitive after Sauls posterity: and fourthly, that there is no cause why we should be so solicitous to clear David from being too remisse in taking care of performing the covenant which he had made with Jonathan. However obser∣vable it is, that when he enquired whether there were any left of Sauls family he expressed the reason, That I may shew him kindnesse for Jonathans sake: for doubt∣lesse this was added purposely, that his courtiers might not forbear to deal plain∣ly with him, for fear he should enquire after them with an ill intent.

Vers. 3. Is there not yet any of the house of Saul, that I may shew the kindnesse of God unto him?] That is, that great kindnesse that in the presence of God I promised to Jonathan; or the kindnesse which God sheweth to the fatherlesse and afflicted, yea to his very enemies, and which he likewise requires, that we should shew to them that are in distresse and misery, that we may be like herein to God. All this may be comprehended in this expression; and it was indeed in the very same tearms challenged from David when Jonathan made a covenant with him, 1. Sam. 20.14, 15. And thou shalt not onely while yet I live▪ shew me the kindnesse of the Lord that I die not: But also thou shalt not cut off thy kindnesse from my house for ever▪ &c.

Vers. 4. Behold, he is in the house of Machir, the sonne of Ammiel in Lo∣debar.] A place beyond Jordan, see chap. 17.27. so farre from Jerusalem he was perhaps purposely removed, that he might be the better concealed from David.

Vers. 6. Now when Mephibosheth the sonne of Jonathan, &c.] Who is also called Merib-baal, 1. Chron. 8.34.

Vers. 7. I will surely shew thee kindnesse, for Jonathan thy fathers sake, and will restore thee all the land of Saul thy father, &c.] This land of Sauls had been hitherto it seems in Davids hands, either by way of confiscation, because of Ishbo∣sheths rebellion, or by title of succession, as crown lands belonging to the king of Israel, or by right of inheritance, because David had married Sauls daughter, ac∣cording to the law, Num. 27.8. If a man die and have no sonne, then ye shall cause his inheritance to passe to his daughter.

Vers. 10. And thou shalt bring in the fruits, that thy masters sonne may have food to eat, &c.] That is, that Mephibosheth thy master Sauls sonne may have where∣with to nourish and provide for his sonne, and the rest of his family. Many Expo∣sitours hold, that by his masters sonne in these words is meant Micha, mentioned vers. 12. the sonne of Mephibosheth, who was now Ziba's master; and so they take the drift of Davids words to be this; that with the fruits of the land he should nou∣rish Micha his master Mephibosheths sonne, and that Mephibosheth himself should live with him in his Court, and eat at his table; but because in the verse immedi∣ately before this by his masters sonne is meant Mephibosheth, I have given to thy masters sonne all that pertaineth to Saul, and to all his house: and so likewise in the

words immediately following, But Mephibosheth thy masters sonne shall eat bread alway at my table; I cannot think that in these words between, he should not mean the same by his masters sonne; onely indeed it is plain by these words▪ that thy masters sonne may have food to eat, is onely meant, that he might have food in his house for his family to eat; for the next words shew, that himself was to be continu∣ally at Davids table, But Mephibosheth thy masters sonne shall eat bread alway at my table.

Vers. 12. And Mephibosheth had a young sonne, whose name was Micha.] Mephi∣bosheth was but five years old, when Saul and Jonathan were slain, chap. 4.4. and now he had a young sonne: so long it was after Sauls death, ere David began to think of requiting the love which Jonathan had shewn to him.

CHAP. X.

Vers. 2. THen said David, I will shew kindnesse unto Hanun the sonne of Na∣hash, as his father shewed kindnesse unto me.] It is no where expressed what this kindnesse was which David here speaks of, most probable it is, that Na∣hash did some way succour David, or at least give friendly entertainment to him in the time of his troubles, and that because he was persecuted by Saul, whom he might the rather hate, because he had been discomfited by him before Jabesh-gilead, 1. Sam. 11.1, 11. and had continuall warre with him, 1. Sam. 14.47. Indeed we reade be∣fore, chap. 8.12. of spoyls taken by David from the children of Ammon; but that is meant of this warre which here the sacred History enters upon; for till this time David molested them not.

Vers. 4. Wherefore Hanun took Davids servants, and shaved off the one half of their beards, &c.] Doubtlesse because he desired to expose these embassadours of David, to the derision and scorn of every one that should see them; therefore he chose to shave off onely the one half of their beards; yet it may well be that he did the ra∣ther pitch upon this way of disgracing them, as it were in contempt of their religi∣on, because by the Law of God they were forbidden to cut or shave their beards at all, even in their greatest mourning: Lev. 19.27. Ye shall not round the corners of your heads, neither shalt thou marre the corners of thy beard. And indeed, why else did David when he heard of this, vers. 5. appoint them to tarry at Jericho till their beards were grown; when the Ammonites had shaven off one half of their beards, it had been an easie matter by shaving off the other half, to have taken away the deformity of half a beard; and at the worst, they had onely then looked as they did in their younger years: but it seems the shaving of their beards at all, was in it self a reproch to the Israelites, and therefore he would not suffer them to stirre abroad, till their beards were grown on the other side. As for that other disgrace he put upon them, to wit, that he cut off their garments to the middle, even to their buttocks, that was a greater reproch then the other, because the Israelites wore not breeches, as we do, but onely long loose garments, and the discovering of those parts, by the light of nature all men abhorre; whence is that of the Prophet, concerning the stripping of the Egyptians that should be carried away captives, Isa. 20.4. So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians captives, young and old, naked and barefoot, even with their buttocks uncovered, to the shame of Egypt.

Vers. 5. When they told it unto David, he sent to meet them, &c.] To wit, to comfort them, to clothe them anew, and to appoint them to stay by the way at Jeri∣cho till their beards were grown, as it follows in the next words; concerning which see the foregoing note. Indeed it was long after this ere the citie Jericho was built up again, as we see 1. Kings 16.34. where it is noted of Ahabs reigne, In his dayes did Hiel the Bethelite build Jericho. But it seems there were some cottages already in this place, for the use of those that kept their cattell, and in these the embassadours might be appointed to stay; for the more desolate the place was, the fitter it was for them to stay in, till their beards were grown again.

Vers. 6. The children of Ammon sent and hired the Syrians of Beth-rehob, and the Syrians of Zoba, &c.] These Syrians he hired with a thousand talents of silver,, and with these here mentioned those also of Mesopotamia, and two and thirty thousand chariots, 1. Chron, 19.6, 7. When the children of Ammon saw that they had made themselves odious to David, Hanun and the children of Ammon sent a thousand talents of silver, to hire them chariots and horsemen out of Meso∣potamia, and out of Syria Maachah, and out of Zobah. So they hired thirty and two thousand chariots: who were all ready enough to engage themselves in this warre, as hoping to free themselves from that yoke which David had laid upon them, and to revenge that losse they had formerly received; for he had lately vanquished them, and made them a tributary people, chap. 8.6. Then David put garrisons in Syria of Damascus, and the Syrians became servants to David, and brought gifts.

Vers. 7. And when David heard of it, he sent Joab, and all the host of the mighty men.] As thinking it best policie to be before-hand with them, and to fight with them in their own countrey.

Vers. 8. And the children of Ammon came out, and put the battell in aray at the entring of the gate.] To wit, of Medeba a citie in the borders of Ammon, Num. 21.30. where they assembled together, 1. Chron. 19.7. So they hired thirty and two thousand chariots, and the king of Maachah and his people, who came and pitched before Medeba.

And the Syrians of Zoba, and of Rehob, and Ishtob, and Maacah, were by themselves in the field. &c.] To the end that they might hemme in the Israelites, and set upon them both in the front and in the rear, the Syrians were appointed to pitch by themselves in a place of the field apart from the Ammonites, either openly or in secret, as lying in ambush (for they would not trust these their mercenary au∣xiliaries of the Syrians, with the guard of the city) and the Ammonites themselves pitched their souldiers before the citie.

Vers. 9. He chose of all the choice men of Israel, and put them in aray against the Syrians.] Being perswaded that these mercenary Syrians would soonest shrink, if they were couragiously assaulted, he chose out the slower of his army to set upon them, not doubting but if they were routed, the Ammonites would soon be discou∣raged, and slie too.

Vers. 12. Be of good courage, and let us play the men for our people, and for the cities of our God, &c.] Thus Joab did encourage his captains and souldiers to fight valiantly; first, by putting them in mind that they were to fight for their own coun∣trey and people, to defend them against cruell adversaries, who if they prevailed,

would certainly over-runne their land, lay waste their cities, and make havock a∣mongst their brethren: and secondly, by remembring them that it was for Gods cause and party, the people of God, and the land which he had chose for his inhe∣ritance.

Vers. 16. And Hadarezer sent, and brought out the Syrians that were beyond the river, &c.] That is, beyond Euphrates: Hadarezer and his Syrians fearing that David would be revenged on them for aiding the Ammonites, resolved that there was no way but to stand it out; and therefore made themselves as strong as the could, that they might assay to cast off Davids yoke.

Vers. 18. And David slew the men of seven hundred chariots of the Syrians, and fourty thousand horsemen, &c.] To wit, seven thousand men which fought in chariots, besides fourty thousand footmen, which though not here expressed, are yet mentioned 1. Chron. 19.18. But the Syrians fled before Israel, and David slew of the Syrians seven thousand men▪ which fought in chariots, and fourty thousand foot∣men. The greatnesse of this overthrow makes it probable, that at this time it was that Rezon a servant to this Hadarezer, revolted from him, and made himself king of Damascus, 1. Kings 11.23, 24. And God stirred him up another adversary, Re∣zon the sonne of Eliadah, which fled from his Lord Hadadezer of Zobah: And he gathered men unto him, and became captain over a band, when David slew them of Zobah: and they went to Damascus, and dwelt therein, and reigned in Da∣mascus.

CHAP. XI.

Vers. 1. ANd it came to passe, that after the yeare was expired, at the time when kings go forth to battell, that David sent Joab, &c.] That is, in the spring of the year following, after the overthrow of the Syrians mentioned in the former chapter (for then the yeare was accounted to begin, because then the sunne re∣turnes to the place whence it went forth in the former yeare.) After those victories obtained, whereof mention is before made, the winter approching, David and his captains gave over the prosecuting of their new conquest in the land of the Ammo∣nites: but in the Spring of the next yeare (which was the usuall time when in those countreys they went out to warre, because then they had the Summer before them, for the perfecting of any hard siege they should undertake, and then in those regions both grasse and corn began to ripen and so they might have food and relief both for themselves and their horses) David sent out Joab with a great army to perfect the conquest of the Ammonites, which the yeare before they had begun, and so besieged Rabbah, the chief city of the Ammonites, afterwards called Philadelphia.

Vers. 2. And it came to passe in an evening tide that David arose from off his bed, and walked▪ &c.] The occasions of Davids fall into that grievous sinne of a∣dultery with the wife of Uriah, are here set down. First, he went not out himself to war against the Ammonites as formerly he had wont to do, but sent out Joab, as is expressed in the former verse: and secondly, being at home, he gave himself to his ease; having spent some good part of the day in stretching himself upon his bed, in the evening he arose and walked upon the roof of his house, (which were amongst the Jews built flat upon the top) and so was there entangled with the sight of Bath∣sheba.

As long as David was persecuted by Saul he kept close to God, nor do we read of any scandalous sinnes he fell into, but when he was settled in the kingdome, and so lived in the plentie, pomp, and state that became so great a king, but especi∣ally, when he came to take such liberty for his ease, as to lie upon his bed at noon and to spend his time in walking upon his house top, then we see into what a grie∣vous sinne he fell with this wife of Uriah. Running streams are clear and whole∣some, but standing waters are usually muddy and unsavoury, and apt to gather all kind of filth and corruption.

And from the roof he saw a woman washing her self.] To wit, to purifie her self from her menstruall uncleannesse according to the law, Levit. 15.27, 28. for so it is expressed. vers. 4. For she was purified from her uncleannesse. It is not proba∣ble indeed, that Bathsheba would wash her self, especially in this kind, where she thought any body might see her, but onely her servants that were with her; but lust is quick sighted, and some want of warinesse and care it seems there was in her, and so David espied her from the top of his house, and so by that means his eye proved an inlet of lust into his soul.

Vers. 3. And David sent and enquired after the woman.] When the sight of naked Bathsheba had kindled lustfull thoughts and desires in Davids heart, had he presently cast out those unclean motions, and set his mind upon better things, per∣haps he had never gone further; but we see he went on thinking of the sight he had seen and sent to enquire what woman it was, and so suffering the poysoned ar∣row to lie rankling in his heart, at length the wound grew incurable, and he could not be satisfied till he had enjoyed her.

And one said, Is not this Bathsheba, the daughter of Eliam, the wife of Ʋriah the Hittite?] Bathsheba is called Bathshuah, 1. Chron. 3.5. as also Eliam her fa∣ther is there called Ammiel. Why Uriah is called the Hittite, we may see by that which is noted, 1. Sam. 26.6.

Vers. 4. For she was purified from her uncleannesse.] That is, from her menstru∣all uncleannesse, Lev. 18.19. and hereby she was the more apt to conceive.

Vers. 5. And the woman conceived, and sent and told David, and said, I am with child.] To wit, as bewailing her condition, and to see if he could or would do any thing, to prevent those miseries that were like to come upon her, and wherein he also was sure to have a great share: now she began when it was too late, to be∣think her self how her husband would be enraged against her, and what in his rage he might do to her; day and night it ranne in her mind, what shame and reproch her great belly when it came to be known, would bring upon her; how every one would look upon her and despise her as an harlot; loathing her the more, because she was unfaithfull to so brave a man, as her husband Uriah was; and that too, when he was abroad fighting for his countrey; and how at length she must be brought forth, and put to death as the law had appointed; and thus being overwhelmed with sorrow and fear, she sent to impart it to David, as having this onely hope, that he might happely find out some way to prevent these miseries.

Vers. 7. David demanded of him how Joab did, and how the people did, and how the warre prospered.] Thus we see how David faultered in seeking some pre∣te••e for sending for Uriah to come home to him; for were not these very weak

pretences for fetching home such a worthy as Uriah was, from a service of such con∣cernment, as was the siege of Rabbah? Alas, these things he might have known, and did dayly hear by every messenger that came from the camp; and enough it was to make Uriah suspect some underhand plot, to see that he should be sent for upon so sleight an occasion, as to satisfie such triviall queries as these were. But David was forced to dissemble and pretend somewhat, and could not act this part arti∣ficially.

Vers. 8. And Uriah departed out of the kings house, and there followed him a mess of meat from the king.] To wit, that this might be an occasion of inviting him to make merry with his wife, and so to lie with her.

Vers. 9. But Ʋriah slept at the door of the kings house with all the servants of his Lord.] That is with the kings guard, whose custome it was, to watch at the doore of his house all night.

Vers. 11. And Ʋriah said unto David; The ark, and Israel, and Judah abide in tents, &c] They used in perillous warres to carry the ark with them into the camp, both as a testimony of Gods presence, and that they might ask counsel of God as occasion served; as is evident, 1. Sam. 4.4. and 14.18. and therefore the most of Expositours conceive, that accordingly at this time, the ark was with Joab in the camp at the siege of Rabbah; and that this was the reason why Uriah spake of the arks abiding in tents, together with Israel and Judah: but yet because it seems not probable, that they would carry the ark, the signe of Gods presence amongst his people out of the land of Canaan into the countrey of the Ammonites; I should rather think, that being to speak of the abiding of Israel and Judah in tents, in re∣gard that the ark was also in the tent which David had set up for it, chap. 6.17. Therefore onely it is, that he joyns the ark with Israel and Judah; The ark, saith he, and Israel and Judah abide in tents, and my Lord Joab and the servants of my Lord are encamped in the open fields; shall I then go into mine house to eat and to drink, and to lie with my wife? &c. But however, the drift of these words is evident, to wit, that Uriah herein rendred a reason why he would not go home to his house, namely, because he judged it unfit and unreasonable, that he should take his ease and pleasure, whilest his Generall and his brethren lay abroad in continuall danger in the open fields: and then besides, there was withall in these words, by the providence of God, a secret check given to David, that Uriah should make consci∣ence of taking pleasure with his own wife, at a time when the people of God were in continuall danger, and yet David had not scrupled at that very time, to satisfie his lust with the wife of Uriah.

Vers. 13. And when David had called him, he did eat and drink before him, and made him drunk.] It is not probable, that Uriah that had so resolutely refused to feast and frolick with his wife; would yeild to do that with the king, which he had refused to do with his wife; onely when David had invited him to his table, he thought it too much to reject the kings favour, and therefore resolved to yeild here∣in to the kings commandment no further then might stand with his resolved course of austerity; fully purposing not to let loose himself to any delight or freedome in eating or drinking: but we see the event; by degrees he was overtaken and e••∣snared, contrary to what he had purposed with himself, and so was made drink

which was that David aimed at, hoping that when he was heated with wine, he would then go home to his wife, which hitherto he had refused to do.

And at even he went out to lie on his bed with the servants of his lord, but went not down to his house.] He went not to sleep as the night before, at the doore of the kings house, vers. 9. (to wit, because he had drunk too freely) but yet he went not home to his wife, but lay in the court amongst the kings houshold ser∣vants: so that though he were a little overgone with excesse, yet he still remembred and stuck to his former resolution of not going home to his wife: A passage very observable, whilest David used all his skill to get him home, doubtlesse his wife was not wanting to act her part too: it cannot be thought, but that she sent and came to him again and again, and solicited him earnestly to come home to her, (for it much concerned her) and yet all this could not move him; even when he was drunk he would not home to his house: for whence was this? doubtlesse there was a secret hand of Providence in it; it is like enough he was displeased that he was so causelessely taken off from that noble enterprise of the siege of Rabbah, and deemed it unfitting, as he had said before, to take his pleasure, whilest his brethren and fellow souldiers were in such hard service: but yet considering how many means were used to overcome him; we may well conclude, that there was a speciall hand of Providence, in the firmnesse of his resolution; the Lord intending hereby to coun∣terplot David, and not to suffer him to smother his sinne, as he desired to have done.

Vers. 16. He assigned Uriah unto a place where he knew that valiant men were.] To wit, that he might be slain by them, as David had in his letter commanded▪ There was no reason given in the letter, why this plot must be laid for his life; it was sufficient to Joab that the king commanded it; he knew how much advantage it might be to him, to have the favour of his prince, and what danger there might be in opposing his commands; and therefore he stuck not at doing what he had enjoyned: yea and perhaps too, remembring what himself had done in the murder of Abner, he was the more willing that David should be involved in the same sinne, as thinking that he would be the readier to pardon him, when himself was become guilty in the s••e kind.

Vers. 21. Wh•• smote Abimelech the sonne of Jerubesheth.] That is, Gideon who was called Jerubbaal, Judges 6.32.

Vers. 25. Let not this thing displease thee: for the sword devoureth one as well as another, &c.] The time was, when Davids conscience smote him for cutting off tho lap of Sauls garment, though he was his deadly enemy; and yet now his heart be∣ing hardened upon his adultery with Bathsheba, he could sleight the murder of Uri∣ah, and many other of Gods people slain by his means, as if it had been a matter of nothing.

Vers. 26. And when the wife of Ʋriah heard that Uriah her husband was dead, she mourned for her husband.] Considering what shame would have fallen upon her, if her husband had lived, and the hope she might well conceive of becoming now the wife of so great a Prince as David was, we may well think that she was inwardly glad of these tidings; but yet the better to conceal her sinne, she would not omit the customary wayes that were used in those times, of mourning for her de∣ceased husband.

Vers. 27. But the thing that David had done, displeased the Lord.] This is added, to shew the vanity of Davids comforting himself in what was done; he chuckered himself now, as concluding that now the shame he feared would be pre∣vented, and so all would be well: But saith the text, the thing that David had done, displeased the Lord, and this he found to be bitternesse in the end; little cause had he therefore to be so well satisfied with the secresie of his sinne, the Lord being so highly offended with him.

CHAP. XII.

Vers. 1. ANd the Lord sent Nathan unto David, &c.] It was now about three quarters of a yeare, since David committed that foul sinne with the wife of Uriah (for the child she then conceived, was now born, vers. 14.) in all which time, though doubtlesse his conscience did often gall him, yet he strived to harden himself against such fears, and onely took care to conceal his sinne that it might not be known (which yet he could not do; for however, he did it secretly, and had done what he could to keep it close; yet by reason of his marriage with the wife of Uriah, &c. it began now to be by some suspected, and blazoned abroad; and therefore Nathan tells him, vers. 14. that by this deed he had given great occa∣sion to the enemies of God to blaspheme:) now therefore the Lord in mercy sent Nathan to him, that he might be brought to confesse his sinne, and unfainedly to rise out of this sad condition.

There were two men in one citie, the one rich, and the other poore, &c.] As a Chirurgeon will hide his instrument, wherewith he intends to lanch a sore, under an handkercheif, or some such thing, so doth Nathan at first hide his reproof under the vail of a Parable, that David might the better be brought to passe sentence against himself, in a third person. For the intention and application of the Parable, it is this: by the rich man, that had exceeding many flocks and herds, he meant David, who had very many wives and concubines: by the poore man that had nothing, save one little ewe-lambe, is meant Uriah, who had it seems but one wife▪ to wit, Bathsheba; and she is not onely compared to an ewe-lambe, but also to such a lambe, as we use to call cade-lambes, or cosset-lambes, which without a damme, are brought up by hand; and therefore it is said, it was a lambe which he had bought (for husbands in those times, used to give dowries for their wives) and nourished up, and it grew up together with him, and with his children; it did eat of his own meat, (or as it is in the original, of his own morsell; implying, that though the poore man had but a little, yet he gave his darling lambe part of it) and drank of his own cup, and lay in his bosome: which doth sweetly expresse the condition of a wife, whom the husband ought to esteem his onely darling and delight, and make her a sharer of all that he hath; as indeed men are the liker to do when they have but one wife. Again, where∣as it is said, vers. 4. that There came a travailer into the rich man, and he spared to take of his own flock, and of his own herd, for the wayfaring man that was come un∣to him; but took the poore mans lambe, and dressed it for the man that was come to him. By this traveller, or wayfaring man, for whose entertainment the rich man took away the poore mans ewe-lambe, is meant the devil, by means of whom in∣deed it was, that David incroached upon the bed of Uriah, and lay with his wife,

though he had so many wives and concubines of his own, and the allusion is very fit: first, because the devil may well be compared to a traveller, in regard of his con∣tinuall traversing the earth, from one place to another, that he may tempt, and seduce men to sinne; when the Lord asked Sathan whence he came, Job. 1.7. he answer∣ed, from going to and fro in the earth, and from walking up and down in it; and S. Peter saith, 1. Pet. 5.8. that As a roaring lion, he walketh about seeking whom he may devoure: secondly▪ because hereby is sweetly implyed, a notable difference be∣twixt the temptations of the regenerate, (such as David was) and the sinnes of wicked men; to the one the devil comes now and then, as a traveller, and wayfaring man, and finds for the time too good entertainment; but in the other, he dwels as a Lord and master, ruling and reigning in them at all times: and thirdly, because when men especially such good men as David was, do give any entertainment to the de∣vils temptations, for the committing of any sinne, they feast the devil herewith; it is meat and drink to him, to winne such men to sinne against God.

Vers. 5. And he said to Nathan, As the Lord liveth, the man that hath done this thing shall surely die.] That is, he shall not onely restore the lambe fourefold according to the Law, Exod. 22.1. If a man shall steal an ox, or a sheep, and kill it, or sell it, he shall restore five oxen for an ox, and foure sheep for a sheep; but besides, he shall be put to death: Thus David in his wrath threatens a heavier punishment then God in his Law had appointed; as accounting it such a mercilesse act, and so, such a singular wickednesse, that fourefold restitution was not punishment enough; for so much he expresseth in the following words, vers. 6. And he shall restore the lambe fourefold, because he did this thing, and because he had no pity: and so un∣wittingly passeth a most heavy sentence against himself.

Vers. 8. And I gave thee thy masters house, and thy masters wives into thy bo∣some, &c.] That is, I advanced thee to such an estate, that all that was thy masters was in thy power, even his wives and concubines were at thy disposing; and indeed it seems kings had in those times many which they took for wives and concubines, whom they never carnally knew, and of such this might be meant. Doubtlesse it was unlawfull for David, to marry any of Sauls his father-in-laws wives, to wit, such as he had carnally known; for she that was Sauls wife, was Davids mother-in-law, and such he might not marry, Levit. 18.8. The nakednesse of thy fathers wife thou shalt not uncover; it is thy fathers nakednesse: either therefore the meaning of these words, if meant of such, must be onely this, that Sauls wives and concubines were in Davids power, that he might have taken them, though he did it not; or if it be conceived that David did indeed take to him any of Sauls wives or concubines, we must understand these words [I gave] onely of Gods bringing them into his power (though he made use of his power unlawfully) not of Gods approving of this fact of his against the Law, as in the like sense this word is used again, vers. 11. I will take thy wives before thine eyes, and give them unto thy neighbour▪ &c.

Vers. 9. Wherefore hast thou despised the commandment of the Lord, to do evil in his sight?] Because when men embolden themselves to do that which they know is contrary to Gods commandment, onely because they can do it secretly, and no body shall come to know of it (and yet they cannot be ignorant that God is priuie to all they do) this is an evident argument, that in effect they make light of trans∣gressing

Gods Law, and care not much for displeasing God, so no other inconveni∣ence be like to come upon them; hence it is that the Prophet Nathan chargeth Da∣vid with despising the commandment of the Lord, in doing that which was evil in his sight.

Thou hast killed Uriah the Hittite with the sword, and hast taken his wife to be thy wife, &c.] First, the person whom David had caused to be slain, is so expressely named, the rather because Uriah was a man of such eminency, one of Davids worthies, chap. 23.39. and one it seems that feared God, and was zealous for God and his peo∣ple, as appears by that he said to David, chap. 11.11. The Ark, and Israel, and Ju∣dah abide in tents, and shall I then go home into mine house, to eat and to drink, and to lie with my wife? and so the worth of the party murthered did much aggravate his sinne. Secondly, even his marrying with Bathsheba is mentioned here as a branch of his sinne; for because he had accomplished this marriage by such wicked means, to wit, by causing her husband to be killed, that he might marry her, and had done it purposely to conceal his adultery, and having brought this to passe, did now chucker himself, as if all had been well, even by this marriage he had highly provoked God to displeasure against him. And thirdly, this is mentioned as a great aggravation of his sinne, that he had slain Uriah with the sword of the children of Ammon: and indeed there was much evil wrapped up in this: For first, there was a treachery in this; a sinne which God greatly abhorres; they set him upon a desperate service, and then according to the plot they had laid, when he was engaged, they retired from him, and so basely betrayed him to the sword of the enemie: secondly, by this means many of Gods people were slain together with him: thirdly, the Ammonites were encouraged hereby, and took occasion to insult over Gods people, and over the truth and religion they professed; yea, perhaps over the God of the Israelites, as regardlesse of those that served him, or not able to protect those that fought in his cause: and fourthly, the hearts of Gods people were exceedingly sadded and discouraged thereby.

Vers. 10. Now therefore the sword shall never depart from thine house.] This may be referred not onely to the violent death of his three sonnes Amnon, Absalom, and Adonijah, who were all slain with the sword; but also to the bloudy wars where∣with the posterity of David were continually molested, especially betwixt them and the kings of Israel, the successours of Jeroboam.

Vers. 11. Thus saith the Lord, Behold, I will raise up evil against thee out of thine own house, &c.] This is meant of Amnons incest, and Absaloms rebellion, and other abominable wickednesse: for though God be not the authour of sinne, yet his providence concurres in the worst evils that men do: and so it did both in the rebellion and in the incest of Absalom; concerning which, that is meant which fol∣loweth in the next words, and I will take thy wives before thine eyes, and give them unto thy neighbour, and he shall lie with thy wives in the sight of this sunne: where by his neighbour is meant one that was nigh to him; and who was nigher to him then his own sonne; and it is said that this should be done before Davids eyes; because it was done whilest he lived, and he came to know of it; and in the sight of the sunne, because Absalom did it openly, in the sight of all Israel, chap. 16.22. and in a tent which they spread for him in Jerusalem, upon the top of the house; perhaps the

same house, from the roof whereof David did first cast a lustfull eye upon the wife of Uriah, chap. 11.2.

Vers. 12. For thou didst it secretly; but I will do this thing before all Israel, and before the sunne.] And thus God threatned to punish him with that, which should be a shame and reproch to him amongst all the people, because he had been more afraid of shame amongst men, then of his displeasure.

Vers. 13. And David said unto Nathan, I have sinned against the Lord.] If we compare together Sauls confession of his sinne to Samuel, 1. Sam. 15.24.25. with this of Davids to Nathan, there seems better expressions of a true penitent in that of Sauls, then in this of Davids: for Saul confessed his sinne in appearance more fully, I have sinned, saith he, for I have transgressed the commandment of the Lord, and thy words, because I feared the people, and obeyed their voice: besides, he entreated for pardon, vers. 25. and desired Samuel that they might go and worship the Lord to∣gether, as it were to seek atonement with him. But now David onely said, I have sinned against the Lord; which is the ordinary confession of those that most sleight their sinnes; and yet Saul was rejected, and David had an answer of pardon pre∣sently returned to him. But for this we must know, that Davids heart was truly humbled, which Sauls was not, and thence was the difference: doubtlesse David was so overwhelmed with shame and godly sorrow, that he could not speak, he could say no more, but I have sinned against the Lord, and much ado perhaps he had to say that; but afterwards we see he confessed his sinne more fully to the whole Church of God: for having penned the 51. Psalme, (which contains his acknowledgement of this sinne, and the profession of his repentance) he committed it to the chief mu∣sician to be published in the sanctuary, as by the title of the Psalme we may see, To the chief musician a Psalme of David, when Nathan the prophet came unto him, after he had gone in to Bathsheba.

And Nathan said unto David, The Lord also hath put away thy sinne, thou shalt not die.] That is, neither eternally, nor by any sudden stroke or judgement of God, both which his sinne had deserved: even himself had so judged against him∣self, vers. 5. and he might the rather fear it, because of those words, vers. 10. Now therefore the sword shall never depart from thine house; because thou hast despised me, and hast taken the wife of Uriah the Hittite to be thy wife.

Vers. 14. Howbeit, because by this deed, thou hast given great occasion to the ene∣mies of God to blaspheme, &c.] Two severall wayes had David given occasion to the enemies of God to blaspheme: to wit, first, because by causing Uriah and others of the people of God to be slain by the Ammonites, he gave occasion to them (who were the enemies of God in regard they were the enemies of Gods people) to insult and tri∣umph over them; and so at least in effect to blaspheme the Lord God of Israel, as not able to defend his people against them; as it is said of the Assyrians when they oppressed grievously the people of God whom they carried away captives, Isaiah 52.5. They that rule over them make them to houl, saith the Lord, and my name continually every day is blasphemed: and secondly, because by his grosse sinnes he had given occasion to wicked prophane men (whom God esteems his enemies) to speak evil of that which God had done for David; yea and of all the godly that walked strictly with God as David had done, and of all such wayes of piety and

zeal as David had hitherto walked in. What? might they say, is this the man after Gods own heart, of whom Samuel promised such great matters? Did Saul ever commit adultery with another mans wife as he hath done? and why then was Saul cast off, and he anointed in his room? but thus indeed it is with all those that make such a shew of religion, and seem so zealous of religion, there are none so bad as they: this is the fruit of their hearing and praying so much, &c. Thus wicked and prophane wretches were like to descant upon these sinnes of David, and so to blas∣pheme according to that of the Apostle, Rom. 2.24. where having spoke much of the great wickednesse of the Jews, he addes, For the name of God is blasphemed amongst the Gentiles through you; and for this cause the prophet tells David here, that the child he had begotten of the wife of Uriah should die; Because by this deed thou hast given great occasion to the enemies of the Lord to blaspheme: the child also that is born unto thee, shall surely die. For though it were in some regard a be∣nefit both to David and Bathsheba that this child died, (so did God temper his dis∣pleasure with goodnesse, for as long as this child had lived it would have been a me∣moriall of their sinne and shame both to themselves and others) yet considering the affection they bare to their child, and the manifestation of Gods displeasure therein; it was indeed a sharp affliction, and caused David a great deal of sorrow.

Vers. 16. David therefore besought God for the child, &c.] For though Nathan had told him that the child should surely die, yet he might hope that this was threatned conditionally, and that upon his tears and repentance this sentence might be reversed; as was afterward that of Hezekiah his death, and the destruction of the Ninivites.

Vers. 18. And it came to passe on the seventh day, that the child died.] That is, the seventh day after he fell sick, or (as many take it) the seventh day after he was born; and if we thus understand the words, then the child died, before he was circumcised, and yet after he was dead, David cheared up himself we see, not doubt∣ing of the childs salvation, yea though he was begot••en in adultery, vers. 23. But now he is dead, wherefore should I fast? Can I bring him back again? I shall go to him, but he shall not return to me.

Vers. 20. Then David arose from the earth, and washed and anointed himself, and changed his apparell, and came into the house of the Lord and worshipped, &c.] There is a law, Num. 10.14. That when one died in a tent, all that came into the tent and all that was in the tent, should be unclean seven dayes, yet David presently after the death of this infant, washed himself, and went up into the house of God: either therefore this law when they came to dwell in houses, was understood to ex∣tend no further then to the room where the party died, not to the whole house; or else, the child died not in the same house wherein David was, but in some other house not farre from Davids pallace. Many reasons may be conceived, why David, his conscience being now awakened, was so eager to worship God in his house; to wit, partly that he might blesse God for calling him to repentance, when he lay in such a dangerous condition, for giving him assurance by the prophet that his sinne was pardoned, and for enabling him to bear with patience the losse of his child; and partly that he might further acknowledge and bewail his sinnes before God, and pray for mercy in regard of those remaining corrections which God had threatned

him with, at least that God would strengthen him to bear them, and sanctifie them to his good. However observable it is, that so eager he was upon these duties of Gods worship, that though he had fasted all the time the child lay sick, yet he would not eat any thing till he had first been in the house of God, that is, the taber∣nacle which he had set up for the ark; but when once he had been there and had there worshipped the Lord, Then, as it follows in the next words, he came to his own house, and when he required they set bread before him, and he did eat.

Vers. 24. And David comforted Bathsheba his wife.] Both concerning the losse of her child, and concerning her adultery with David, for which it is likely she was also at present much afflicted upon this discovery of the Lords displeasure against them; and indeed some Expositours conceive, that Bathsheba was so farre troubled about it, that she questioned whether she might as yet safely live as a wife with Da∣vid, till he comforted her and satisfied her herein; which they gather from the order of the words in this place, And David comforted Bathsheba his wife and went in unto her and lay with her.

And she bare a sonne and called his name Solomon.] Which signifieth peaceable, and it was by expresse direction from God, that David gave his new-born sonne this name as is evident, 1. Chron. 2••.9. where David tells Solomon how he had herein re∣ceived a charge from God. Behold a sonne shall be born unto thee, who shall be a man of rest, and I will give him rest from all his enemies round about: for his name shall be Solomon; and I will give peace and quietnesse unto Israel: where we see the reason of his name is also expressed: because of the great peace the Israelites should enjoy under his reigne, therefore was his name called Solomon, that is peace∣able: and herein was Solomon a type of Christ, who is styled, Isaiah 9.6. The Prince of peace, and partly because his subjects do even here in this world enjoy peace with God, to whom he hath reconciled them by the bloud of his crosse; and peace with their own consciences, yea and with all the creatures; but especially be∣cause in heaven they shall enjoy a perfect and solid peace unto all eternity.

Vers. 25. And he sent by the hand of Nathan the prophet, and he called his name Jedidiah.] That is, the Lord sent Nathan to David to tell him, that his child should be called not Solomon onely, but also Jedidiah; that is, Beloved of the Lord, to wit, because of Gods singular love to him; and thus did the Lord chear David by the same prophet; by whom he had humbled him. Nathan it was that told him that his former child born of Bathsheba should surely die; and by Nathan now the Lord assured him concerning this child that he should be Jedidiah, that is, The beloved of the Lord, and herein also was Solomon a type of Christ, Matth. 3.17. And so a voice from heaven, saying, This is my beloved sonne▪ in whom I am well pleased.

Vers. 26. And Joab fought against R••bbah of the children of Ammon and took the royall citie.] Rabbah (it seems) consisted of two parts, which were as it were two cities joyned together, and one of them was called, both the royall city, because there the king had his palace; and the city of waters, because it was invi∣roned with waters; or at least lay upon the side of some river, as it is expressed, vers. 27. I have fought against Rabbah, and have taken the city of waters. Now Joab having continued almost a yeare in b••s••••ging this city (as indeed it was no wonder that God gave him no better successe abroad, David having so displeased

him by his sinne at home) at length he took this royall citie, or citie of waters; and knowing that the other could not now long hold out; because this was farre the strongest piece, and the other depended upon this; and had happely their water from this which was now cut off; he therefore sent to David to come thither, that he might have the glory of taking the citie.

Vers. 29. And David gathered all the people together, and went to Rabbah, and fought against it, and took it.] It may justly seem strange, that David should go with a numerous army, out of the land of Israel, into the land of the Ammonites, onely to take a citie that was in a manner taken already; and which they were a∣fraid would be wonne before he came; and that for no other end, but that David might have the name of taking the citie. But for this we must consider: first, that even the best of Gods servants are naturally vain-glorious, and too much trans∣ported with a desire of having their name famous and renowned; and secondly, there might be other occasions of Davids going thither, as for the prosecuting of their conquests in the land of the Ammonites, and for giving directions for the punish∣ment of those, that had with such scorn abused his embassadours; and that Joab knowing this, did advise him onely, the rather to hasten his coming thither, that the citie might be taken by him; and so he might have the glory of this great piece of service.

Vers 30. And he took the kings crown from off his head; the weight whereof was a talent of gold, with the pretious stones, &c.] There was but a talent of gold in the golden candlestick of the Sanctuary, Exod, 25.39. which is thought to have been at least an hundred and twenty pound weight; but the common talent, some say, was but half so much as the talent of the Sanctuary, to wit, sixty pound weight; and so much it may be therefore this crown weighed: and if so, doubtlesse it was too massie to be usually worn. Rather it was a crown of state, which was onely set upon the heads of their kings, at their coronation; or hung over their heads in some chair of state, and so happely at this time it was set upon their kings head, and then taken off, and set upon Davids; to shew, that now the royall dignity was trans∣ferred from him to David: and indeed, because the brother of this king, the sonne of Nahush, succoured David when he fled from Absalom, chap. 17.27.28. it is most probable, that Hanun was now either deposed, or put to death by David, and his brother made governour of Rabbah, whence it was that he shewed such respect to David in that time of his troubles.

Vers. 31. And he brought forth the people that were therein, and put them un∣der saws, and under harrows of iron, and under axes of iron; and made them passe through the brick-kiln.] Thus severely David punished them (whether by expresse direction from God; or otherwise we cannot say) because they had against the law of nations, so shamefully abused Davids messengers; withall having perhaps respect to their inhumane idolatry, in causing their children to passe through the fire to Molech; which was their idol, 1. Kings 11.7. Yet it is like that onely, the princi∣pall ringleaders in that barbarous usage of Davids messengers, and the stirring up of the neighbouring nations against him, were thus punished.

CHAP. XIII.

Vers. 1. ABsalom the sonne of David had a fair sister, whose name was Tamar; and Amnon the sonne of David loved her.] Tamar was Amnons si∣ster as well as Absaloms (for they were all Davids children) but she is called pecu∣liarly Absaloms sister, because she was his sister both by father and mother; for both Absalom and Tamar, were born to David of his wife Maacha the daughter of Tal∣mai king of Geshur; and observable it is, how much sorrow David had in both these his children, which he had by the daughter of an heathenish idolatrous king, the ince∣stuous rape of the one, and the unnaturall rebellion of the other, were a fair evidence to let him see that his matching himself with such a wife was not pleasing to God.

Vers. 2. For she was a virgin; and Amnon thought it hard for him to do any thing to her.] That is, being a virgin, and so strictly kept, and looked to, he thought it would be an impossible thing for him, ever to get an opportunity of satis∣fying his lust with her.

Vers. 4. Why art thou, being the kings sonne, lean from day to day?] Two rea∣sons may be given why Jonadab, wondring that Amnon should so droop and pine away as he did, amplified his wonder from this, that he was the kings sonne: to wit, first, because he thought the happinesse of being the kings sonne, might easily over∣weigh any cause of sorrow he could possibly pretend: and secondly, because there was nothing almost which he could desire, which he might not have; Why art thou, being the kings sonne, lean from day to day? as if he should have said, Being the kings sonne, thou mayest command what thou wilt; and wherefore then dost thou vex and afflict thy self?

And Amnon said, I love Tamar, my brother Absaloms sister.] He calls her here, not his sister, but Absaloms, thereby seeking to palliate, or extenuate his sinne in lusting after her; by intimating that she was his sister onely by the half-bloud, and not his sister by father and mother, as she was Absaloms, and yet afterward he calls her his sister, the better to hide his purpose from his father, vers. 6. Amnon said unto the king, I pray thee, let Tamar my sister come, &c.

Vers. 6. The king was come to see him.] No sooner did Amnon pretend him∣self sick; but presen••ly his father came to see him. No doubt his late loosing of his child, that he had by Bathsheba made him the more fearfull of his loosing this sonne too; and being also his eldest sonne, he could not but lay it the more to heart; and yet how well had it been for David, if he had been sick indeed, yea sick unto death; considering how much b••tter sorrow, he immediately brought upon him, by that unnaturall villany of his in ravishing his own sister.

Vers. 7. Then David sent home to Tamar, saying Go now to thy brother Am∣nons house. &c.] This doubtlesse did afterwards much adde to Davids sorrow, that himself was made an instrument to further such an execrable fact and that by his command, he had cost his poore child into the snare of so greivous a mischief.

Vers 10. And Amnon said unto Tamar, Bring the meat into the chamber &c.] He calls her into a more inward room, that if she should cry out, yet she might not be heard.

Vers. 12. And she answered him, Nay my brother, do not force me, &c.] By

many severall arguments Tamar endeavours here to disswade Amnon, from seeking to satisfie his lust upon her, to wit, first, by putting him in mind that he was her bro∣ther▪ Nay my brother; for hereby she gives him a hint, what a high degree of wick∣ednesse this was which he went about, no lesse then incest in a high degree: being her brother he was bound by the law of nature, to be a refuge to her against any o∣ther that should seek to defile her, and for him therefore to defile her himself his own sister, was a most hainous wickednesse: secondly, by pressing that aggravating circumstance of humbling her by violence and force, Nay my brother do not force me, though it were bad enough to commit uncleannesse with one that consents to it, yet to force a poore woman, that had rather loose her life then her puritie, in this re∣gard if she knew how to avoid it, is farre worse: thirdly, by alledging what a di∣shonour such sinnes brought upon the whole people of God, and the Religion they professed, which is implyed in those words, for no such thing ought to be done in Israel, and fourthly by alledging the shame that this would bring upon them; And I, saith she, whether shall I cause my shame to go? that is, I never shall be able to free my self from shame and reproch, I shall be ashamed to shew my face any where, as long as I live▪ and thou shalt be as one of the fools in Israel: that is, every body will account thee a gracelesse wretch, and judge the unworthy to succeed thy Father in the throne.

Vers. 13. I pray thee, speak unto the king, for he will not with-hold me from thee.] When nothing else would prevail with him, being in a streight, she adviseth him to desire her of his father for his wife, not as thinking that this could be done; but onely as desiring by any means to put him off for the present, from the prosecuting of this his wicked purpose.

Vers. 15. Then Amnon hated her exceedingly, &c.] Those pangs of grief and re∣morse of conscience, which men usually feel after an act of uncleannesse committed, do naturally alienate the affections of men, from those that have been the occasions of their sinne, and make them oft-times to loath them more then before they loved them: and so it seems it was with Amnon, but then besides there was no doubt a spe∣ciall hand of God in this, whereby way was made to the publishing of this sinne for the punishment of David.

And Amnon said unto her, Arise, be gone.] It is a wonder that Amnon should thus put her forth, even because of the respect he might have had to his own credit and safety; had he kept her a while with him, by many entreaties, and tendring what satisfaction could be made her, he might have perswaded her to conceal what he had done, whereas her blubber'd eyes, and such other signes of the force done to her, be∣ing presently thrust out of doors, must needs make that wickednesse which had been secretly done, either vehemently suspected, or manifestly known, and so expose him to the wrath of his father, the punishment of the law, (which in case of a rape was death) and shame amongst all that should heare of it: but God infatuated him, and why? he meant by this incest of Amnon, and Absaloms murthering his brother in revenge of this rape, to punish David for his adultery with Bathsheba, and murther of Uriah, and therefore by occasion of this mad rage of Amnon, it must be pub∣lished and known.

Vers. 16. This evil in sending me away, is greater then the other that thou didst

unto me.] To wit, because this turning her our in such a condition, would expose her to so much shame and reproch, and not onely discover that she had been defiled, but perhaps also raise an opinion in some, that she had consented, and thereupon was ha∣ted and cast off by Amnon, as strumpets use to be by those whom they have invei∣gled to commit folly with them; and withall because hereby the name of God would be blasphemed amongst his enemies, when they should heare of such a fact commit∣ted amongst his people, the people of God would be scandalized, and the heart of their father deeply and sorely wounded. It is true indeed, that if by evil here, onely sinne be meant, she might well say in that sense in some regard, that the evil in send∣ing her away, was greater then that of defiling her: to wit, in regard this was an act so full of inhumanity and cruelty, and for which there could not be pleaded such an over-bearing temptation as there was in the other: but yet there is little question I think to be made, that by evil here is meant the evil of injury, or mischief done to her, and so it is no wonder that she should say, that the evil in sending her away, was greater then that of his defiling her: for however the ravishing her was an incompa∣rable wrong, yet considering how grievous the shame necessarily following the dis∣covery hereof, would be to her, she might well judge this, in her passion especially, farre worse then the former evil.

Vers. 18. And she had a garment of divers colours upon her, &c.] That is, a gar∣ment of wrought, or embroidered work; and that which is added, that with such robes were the kings daughters, that were virgins apparelled, is to shew, that the rending of her virgin attire, vers. 19. And Tamar put ashes on her head and rent her garment of divers coulours: did as it were secretly discover, that her virginity had been by force rent from her.

Vers. 19. And Tamar put ashes on her head.] See the note, Josh. 7.6.

And laid her hand on her head, and went on, crying.] Which was the usuall custome of women in extremitie of sorrow, seeking as it were to cover and hide themselves, Jer. 2.37. Thou shalt go forth from him, and thine hands upon thine head: for the Lord hath rejected thy confidences, and thou shalt not prosper in them.

Vers. 20. He is thy brother, regard not this thing.] It seems when Tamar was turned out of doors she went not to her father, as being happely most ashamed to see him, and sensible what an exceeding grief it would be to him, but to her brother Absalom, who was near and dearer to her then the rest of her brethren, because he was her brother both by father and mother, who thereupon did what he could to pa∣cifie her: Hold now thy peace, saith he, my sister; he is thy brother, regard not this thing, as if he should have said, his shame will be the shame of us all, and therefore be silent: and thus he endeavoured to say something to appease her sorrow for the present, though himself were even at the same time highly enraged at what his bro∣ther had done, and fully resolved to be revenged on him.

Vers. 21. But when king David heard of all these things, he was very wroth.] This is noted, as an inexcusable weaknesse in David: when he heard how Amnon had ravished his sister, and considered that he had made use of him to get his sister into his hands, that he might defile her, he was highly enraged at it, but for all this his anger, he let him passe unpunished; for what a poore punishment was the cheeks or frowns of a father, for such a foul abomination?

Vers. 22. And Absalom spake unto his brother Amnon neither good nor bad, &c.] To wit, concerning this abuse of his sister, as knowing this to be the best way to accomplish the revenge he intended. Had he quarrelled with Ammon, or shown himself discontented, this would have made Amnon the more jealous and wary of him; whereas now by carrying the matter so smoothly as he did, Amnon feared no∣thing, and so fell easily into the snare he had laid.

Vers. 23. And it came to passe after two full years, that Absalom had sheepshear∣ers, &c.] When Absalom, after two years waiting, saw well there would be no course taken against Amnon, by David their father (the Lord having in this given him up to the inordinate love of his children, that Absalom provoked hereby, Da∣vid might be now punished with the sword also) and hoped, that now they might think that Absalom had forgotten that which Amnon had done to his sister, he re∣solved to take this occasion of his sheep-shearing feast, to invite his brother home to his house, intending there to kill Amnon.

Vers. 24. Behold now thy servant hath sheep-shearers: Let the king I beseech thee, and his servants, go with thy servants.] Doubtlesse the chief reason why Absalom invited all his brothers to his sheep-shearing feast, yea and his father too, was, that Amnon might not suspect any thing; yet it may well be also (as some ex∣positours have noted) that he desired his father should have been an eye witnesse of the tragicall execution of his incestuous darling, because he had all this while for∣born to punish him: and yet at this time was David so tender over this his ungra∣cious sonne, that he would not go with his servants to his feast, onely lest they should be too chargeable to him, as it is expressed in the following words, Nay my sonne, saith he, let us not all now go, lest we be chargeable unto thee.

Vers, 25. And he pressed him, howbeit he would not go, but blessed him.] That is, he desired the Lord to be with him, and so sought to dismisse him.

Vers. 27. But Absalom pressed him, that he let Amnon, and all the kings sonnes go with him.] It vvas strange, that neither Amnon nor David should suspect any thing▪ vvhen Absalom vvas so earnest to have Amnon come to his house, that he would not take a deniall of his father, but pressed him till at last he consented to it: but when the Lord means to correct his children, or to punish wicked men, he is wont thus to take away their wisdome and understanding from them, so that they shall not see the danger approching, though never so evident, but shall go on, as blind men into a trap; when any body that had their eyes in their heads, might easi∣ly discern it.

Vers. 28. Mark ye now, when Amnons heart is merry with wine, and when I say unto you, Smite Amnon, then kill him, &c.] David by making Uriah drunk, sought to hide his sinne, and now Absalom by causing Amnon to drink, sought to accom∣plish the murther of his brother, because he had formerly defiled his sister; for doubtlesse the revenging of his sister Tamars rape, was the chief thing that drew on Absalom to this bloudy fact, though withall, his ambitious desire of the Crown might help forward this resolution of cutting off his elder brother.

Vers. 29. And every man gat him up upon his mule, and fled.] Hereby it ap∣pears, though the Israelites were forbidden to suffer the cattel of divers kinds to en∣gender together Lev, 19.19. yet they might use the cattel so engendred; for such mules were, of which see the note Gen. 36.24.

Vers. 32. And Jonadab the sonne of Shimeah, Davids brother, answered and said, Let not my Lord suppose, that they have slain all the young men the kings sonnes, &c.] This Jonadab was the main cause of Amnons ravishing his sister, and consequently also of Absaloms murdering Amnon, as is noted in the beginning of this chapter: yet we see here how smoothly and impudently he could now talk of Amnons forcing his sister Tamar, which he had plotted and contrived, as if he had no way been concerned in the businesse.

Vers. 37. And went to Talmai, &c.] His mothers father, chap. 3.3.

Vers. 39. And the soul of king David longed to go forth unto Absalom, &c.] That is, he began to desire his return again, and had it not been for shame, he could have found in his heart to have gone himself, and fetched him home: because his conscience told him it was not fit he should shew such favour to his own child be∣ing guilty of so foul a murder, he was ashamed and afraid to do it; but in the mean season his heart yearned after him, his grief for his other sonne▪ time by degrees had worn away, and so now he began to wish, that he had his Absalom at home again with him; onely he knew not how he should with his credit bring it about.

CHAP. XIV.

Vers. 1. NOw Joab the sonne of Zeruiah perceived that the kings heart was to∣wards Absalom, &c.] In seeking to fetch home Absalom, Joab knew well, that he should gratifie him that was now in the eye of all men the heir appa∣rent to the crown and kingdome of Israel: but the main thing that moved him was, as here is said, that he saw David enclined to it, though he were restrained by the conviction of his own conscience: for had he not found David desirous of his re∣turn, he would hardly have ventured to displease David, that he might curry favour with Absalom; and therefore we see, vers. 28.29. when David would not see the face of Absalom, Joab would not come at him neither.

Vers 2. And Joab sent to Tekoah, and fetcht thence a wise woman, and said unto her, I pray thee feigne thy self to be a mourner, &c.] This Tekoah was a citie of Judah, 2. Chron. 11, 5, 6. the very same where the prophet Amos lived, Amos 1.1. The words of Amos, who was amongst the herdmen of Tekoah, &c. Now Joab re∣solved to employ a woman in this plot that he had in hand: first, because men are most ready to pitie them in their misery: and secondly, because he thought a wo∣man fittest to counterfeit and dissemble; a man he thought, would hardly have told a forged tale with such lively expressions of bitter sorrow, nor would have been so nimble and ready to make fit replies to any thing that David should say, and there∣fore he determined to have a woman to be his instrument, because none can better feigne themselves to be mourners then women can; why he pitched particularly up∣on this woman of Tekoah it is not expressed, onely we may guesse, that she was a woman singularly famous for her wisdome, or happely, one of those who were usu∣ally hired to mourn at funerals, and so being grown famous for her notable artifi∣ciall performance of that service, was therefore chosen to be the agent in this plot.

Vers. 5. And she answered, I am indeed a widow-woman, and my husband is dead.] This she premiseth, that thereby she might winne the king the more to com∣miserate her condition: for first, being a widdow, she was the lesse able to defend her

self against those that were risen up against her: secondly, being under such a hea∣vy weight of sorrow for the losse of her husband, any addition of further grief must needs presse her the more sorely: and thirdly, having lost already the stay and su∣pport of a husband, she was farre the more unable to bear the losse of her onely sonne too.

Vers. 6. And thy handmaid had two sonnes, and they strove together in the field, &c.] In these words, she seeks to extenuate the pretended offence of her sonne in killing his brother, to wit, that he did it in heat of bloud, without any premedi∣tated malice; being together in the field, where there was no body by to part them, they fell out and quarrelled, and so at last fighting together the one (happely being sorely first wronged and provoked) killed the other.

Vers. 7. And behold the whole family is risen against thine handmaid, &c.] To wit, as knowing that my sonnes inheritance should come to them, if he were put to death; and indeed to this, those following words seem to have relation, which she pretends her kindred had spoken, and we will destroy the heir also, namely that by that means the land may come to us; but yet some Expositours do otherwise under∣stand those words, to wit, that the kindred did thereby imply one chief reason why they desired her surviving sonne should be put to death: which was that he by kil∣ling his brother might not come to inherite his estate.

And so they shall quench my coal which is left, &c.] As if she should have said, this sonne is the onely comfort that is left me in the world, like one poor coal in a heap of ashes, so is he left alive in the sad ruines of our family, so that by seek∣ing to take away his life, they go about wholly to extinguish my husbands name, and to leave me destitute of all comfort.

Vers. 9. My lord, O king, the iniquity be on me and on my fathers house: and the king and his throne be guiltlesse.] Because David might happely scruple, whether he should do well to shelter one that had killed his brother upon any pretence what∣soever, therefore to remove this scruple, she offereth to take the sinne upon herself. My lord, O king, the iniquity be upon me, &c. there is indeed no weight at all in this kind of pleading: for when men are perswaded to do evil, if they that perswade them do engage themselves to bear the punishment that they are liable to, set con∣senting to do it, they engage themselves for that they cannot make good; for God will punish both the one and the other: but yet because, first, there is in this a kind of slattering insinuation which may ingratiate men to those they perswade, name∣ly, that they had rather the evil, if there were any to be feared, should fall upon themselves then them: and secondly, it implies so great a confidence in those that engage themselves, that there is indeed no evil like to follow upon it, therefore it hath been alwayes a plea usuall with men; so Rebecca pleaded with her sonne Jacob, when he scrupled the course prescribed him for deceiving his father. Gen. 2••.••2. Up∣on me be thy curse my sonne, onely obey my voice; and so the Jews sought to winne Pilate to yeild to the crucifying of Christ, Matth. 27.25. His bloud be on us, say they, and on our children.

Vers. 11. Then said she, I pray thee let the king remember the Lord thy God▪ &c.] That is, let the king be pleased to remember that this which thou hast said, hath been promised as in Gods presence, that thou wilt not suffer the avengers of blood to de∣stroy

my sonne: and thus she covertly also presseth David to confirm what he had said with an oath, as we see thereupon he did, And he said, As the Lord liveth there shall not one hair of thy sonne fall to the earth, indeed nothing the woman had said concerning her supposed sonne that had killed his brother, contained any just reason why he should not be put to death (for the law of God did expressely enjoyn that all manslayers should be put to death, excepting none but those that do it by chance, or in their own defence) and therefore it is strange, that David should undertake so solemnly to secure him from punishment. But it seems Davids heart did encline to the saving of his own sonne Absalom, who was guiltie of the like of∣fence, and by this byas was his heart drawn aside, to spare unjustly this widdows sonne too.

Vers. 13. Wherefore then hast thou thought such a thing against the people of God? &] As if she should have said, since thou dislikest the violence of the men of my family against me, in seeking to deprive me of my sonne, because he contending with his brother slew him, why then shouldest thou entertain the very like thoughts against the whole people of God, which they have entertained against me? They would deprive me of my onely comfort, and quench my coal that is left, even so hast thou sought to deprive Gods people of thy sonne Absalom, upon whom their eyes are set as the man that should succeed thee in the throne, in whom the light of Israel should be renued when thou art gone, and that because he hath slain his bro∣ther that had grievously provoked him, by ravishing his sister: thus Joab by his in∣strument the widdow of Tekoah, sought to perswade David that the people were much grieved, and were like indeed to suffer very much severall wayes, because Ab∣salom the kings heir (for it seems by this, that Chileab his second sonne, chap. 3.3. was dead also) should thus long live as an exile amongst an idolatrous people, and so endeavours to convince him, that he was blame worthy for this his severity against his sonne, by his own sentence in her cause, as is more fully exprest in the next words, For the king doth speak this thing, as one that is faulty, in that the king doth not fetch home again his banished, that is, in judging that it is fit my sonne should be spared, thou hast condemned thy self as faulty, in that thou hast not fetch∣ed home thy banished sonne.

Vers. 14. For we must needs die, and are as water spilt on the ground, which cannot be gathered up again.] Some Expositours understand this of the people of Israel, and the state of their kingdome and common-wealth, to wit, that their wel∣fare did so depend upon Absaloms, that if he were not fetched home again, they esteemed themselves but as dead men, and that the state of their kingdome must needs come to nothing, and be dissolved without hope of recovery, even as water spilt upon the ground, which cannot be gathered up again: and thus she proves that the king was in the same manner faulty against the people of God, in not fetching home his Absalom, as the revengers of bloud were against her, in seeking to bereave her of her onely sonne. But rather I conceive it is meant of the inevitable lot of all mor∣tall men, to wit, that they must need, die and that being dead they cannot be re∣called, no more then water can be gathered up that is spilt upon the earth; for this is the plain sense of the words, and is pertinent to make good that which she had said, that the continuing of Absaloms banishment would leave Gods people in as

desolate a condition as she should be, loosing her second, and now onely sonne: for though David were yet living; and Absalom (though in a strange countrey) yet against this she opposeth the uncertainty of their lives; who knows how soon Da∣vid might die? or Absalom living in such sorrow as a banished man? if either of these should happen, they should be forlorn, loosing him whom they esteemed the coal that should renew the light of their Israel, when it seemed to be extinguished by Davids death; or else it may be referred to Amnon; that he being dead could not be recalled, and why then should they for him, take away the life of Absa∣lom too?

Neither doth God respect any person, yet doth he devise means, that his banished be not expelled from him.] In these words, she moveth David to shew mercy to Absalom, even from the example of the Lord himself: if David should say, that though he be his sonne, yet he must not be respected in point of Justice, she hath gi∣ven here an answer to this, that neither doth God respect any person, yet doth he devise means, that his banished be not expelled from him, that is, though to shew his detestation of bloudshed, he hath imposed a kind of banishment upon those that kill a man unwillingly, yet he hath appointed cities of refuge for them, in the land of Israel, and hath not expelled them from him out of the land, to live where their souls should be endangered, amongst an idolatrous people; yea, he hath devised a means, that their banishment should not be hopelesse there, for he hath given way, that at the death of the high priest, they should be freed from that restraint, Numb. 35.25. Some Expositours do otherwise understand this which is said, that the Lord doth de∣vise means, that his banished be not expelled from him: for some conceive it is meant of his favour, in receiving repenting sinners, that though without respect of any mans person, he hath cast off all mankind for sinne, yet he hath devised a means, that such as will repent, submit, and believe in Christ, should be received into his favour a∣gain; and thus they conceive, that this woman did covertly put David in mind of Gods pardoning his adulterie with Bathsheba, and murder of Uriah, as a strong in∣ducement to move him to shew mercy unto Absalom. Others understand it of Gods providence in regard of Absalom, to wit, that though he had chastised him by this banishment he had suffered, yet he had hitherto kept him alive, and had now mo∣ved the people to set this woman a work to solicite David for him, and so had devised a means that his banished, that is, Absalom should not be for ever expelled from him; but the first exposition I conceive is most proper.

Vers. 15. Now therefore that I am come to speak of this thing unto my Lord the king, it is because the people have made me afraid.] That is, because their discon∣tent made me fear what the event of this would prove; or, because I was afraid for the peoples sake, to wit, first, lest he should make an invasion upon the land, being aided therein by his father-in-law, the king of Geshur, to whom he is fled: or se∣condly, lest the people should rise up in some uproar, because of him, and send for him home without thy consent, and perhaps proceed further to some more mutinous and mischeivous courses: or thirdly, lest the people should hereafter be corrupted in point of Religion, by means of him, who hath lived so long amongst idolatrous heathens.

Vers. 16. For the king will heare to deliver his handmaid, &c▪] As if she

should have said, I reasoned thus with my self, surely the king will heare me his poore handmaid in this case of my sonne; and if so, his answer will be comfortable also, when I come to propound the case of his own; now this confidence of hers, that the king would grant her request, she alledges here, not onely to shew what it was that did embolden her to come to the king with this request, but also as an ar∣gument whereby to move him to satisfie her desire; for all men are naturally loth to deny those that come to them with full assurance, that what they crave shall be done for them.

Vers. 17. For as an Angel of God, so is my Lord the king, to discern good and bad.] That is, thou art exceeding wise to discern between good and evil in any thing that is propounded to thee: some Expositours hold that she said, David was as an Angel of God to discern good and bad, because he was a Prophet, and inspired by God, to judge of any thing propounded to him. But I rather joyn with them that say it was proverbiall phrase used in those times, to expresse a mans excellency in any thing, by comparing him to an Angel of God: for thus Achish said to Da∣vid, 1. Sam 27.9. thou art good in my sight, as an Angel of God: and Mephibo∣sheth to David, chap. 19.27. My Lord the king is as an Angel of God: however, the aim of the woman of Tekoah in extolling David thus, was partly to give a rea∣son why she was so confident that he would rightly judge in this cause, and partly to curry favour with him, that hereby he might be the better wonne to grant her de∣sire, and therefore we see in what an excessive strain she extolls his wisdome (as flatterers are wont to do, when they extoll Princes) vers. 20. My Lord is wise, ac∣cording to the wisdome of an Angel of God, to know all things that are in the earth.

Therefore the Lord thy God will be with thee.] Because thou judgest rightly (and no doubt wilt so do in this which I have adventured to commend to thee) the Lord will be with thee to blesse thee in all thy enterprizes, prospering thy government, and making thy kingdome to flourish.

Vers. 22. And Joab fell to the ground on his face, and bowed himself, and thanked the king, &c.] Though Joab knew well that David desired Absaloms return more then he (for this it was which put him at first upon this plot, as is expressed before vers. 1.) yet because David would seem to do it merely upon his request, and he knew it would endear him to David, that he should desire and rejoyce at the wel∣fare of his children, therefore he also carried himself, as if he thought that David had done it for his sake, professing that he accepted it with much thankfulnesse, and as a clear argument of the kings favour to him.

Vers. 24. And the king said, Let him turn to his own house, and let him not see my face.] This David enjoyned: first, to humble Absalom the more for his sinne, and that too that the recovery of his fathers favour, might not embolden him to do evil again: and secondly, out of a respect to his own credit amongst the people, that he might not seem too facil, to one that was guilty of so foul a fact, but that rather it might be thought he was in a manner constrained to fetch him home: and thirdly, to deterre others from doing the like.

Vers. 25. But in all Israel there was none to be so much praised as Absalom, for his beauty &c.] This mention of Absaloms rare beauty, is here inserted to inti∣mate one reason of Davids strong affection to him, and to shew how hard it was to

hide himself from him, or it is prefixed before the story of his rebellion: first, be∣cause this was one main thing that made him so proud and high minded: and se∣condly, because this was one thing that did much winne the hearts of the people to∣wards him.

Vers. 26. He weighed the hair of his head at two hundred shekels, after the kings weight.] Which was about foure pound weight.

Vers. 27. And unto Absalom there were born three sonnes, &c.] Chap. 18, 18. It is said he had no sonne, of which see the note there.

Vers. 29. Therefore Absalom sent for Joab, to have sent him to the king, &c.] This being thus prefixed before the story of Absaloms rebellion, it makes it pro∣bable, that the discontent he took at this, did first stirre in him that purpose of rising against his father, and knowing not well how to accomplish this as long as he con∣tinued banished from the court, this might make him so violently earnest to be brought again into the kings favour.

Vers. 32. Wherefore am I come from Geshur? it had been good for me to have been there still.] First, because his fathers displeasure was farre the more grievous the nearer he was to him: secondly, because the infamy of not being suffered to see his father, would not have been so notorious and remarkable had he continued in Geshur, as it was now that he was come home to Jerusalem: and thirdly, because in Geshur he injoyed his libertie, whereas now he was cooped up in his house, and might not come to the court, therefore he professeth that he had rather have stayed in Geshur still, then live in that manner as he did. It seems he minded not much the libertie of Gods ordinances, which he was wholly deprived of in Geshur, and now might enjoy again being returned to Jerusalem. No, what cared he for Gods ordi∣nances? because he might not come to the court, Jerusalem was to him no better then Geshur.

Now therefore let me see the kings face, and if there be any iniquity in me, let him kill me.] That is, if he will not suffer me to see his face, as being one that have deserved to die, let him put me to death: for I had rather die then live thus: but whence was this confidence of Absalom? perhaps out of an opinion that he did well in revenging the rape of his sister, but especially from a secret perswasion he had of his fathers gentlenesse and indulgence towards him, by reason whereof he knew he would not put him to death.

Vers. 33. So Joab came to the king and told him, and when he had called for Absalom, he came to the king, &c.] As soon as David heard that Absalom took it so heavily, that he was debarred from his fathers presence, and that he chose rather to die then not to see his face, he concluded, that now he was throughly humbled, and that this proceeded from tender affection to his father (when indeed there was no such matter, but he desired onely to be at the court, that he might ingratiate him∣self amongst the people, and advance himself to his fathers throne) and so thereupon he sent for him, kissed him, and was fully reconciled to him.

CHAP. XV.

Vers. 1. ABsalom prepared him chariots and horses, and fifty men to run before him.] This is doubtlesse noted as an unusuall state in the princes of

those times, and as the first course he took, both to make known to the people that he expected to succeed his father in the throne (for in the great state he took upon him, they might see what his hopes were) and also to gain upon the affection of the people; for outward pomp, and shews, and magnificence, are wont mightily to work upon the common people, who by the outward bravery of men are still rea∣dy to conclude, that they are men of brave and gallant spirits: David we must know began now to be aged; Absalom therefore remembring how his father had shewed his displeasure against him for killing his brother Amnon, and fearing least for that fact of his, he should be judged unworthy to succeed him; yea, and hearing perhaps some rumours to that purpose scattered abroad concerning Solomon, through he were Davids eldest sonne, yet he thought it not safe to abide his fathers death, but resolved to see if he could make himself king, his father being yet living; and to that end, first he sought secretly to winne unto himself a popular reputation, and so to steal away the hearts of the people from his father, and then brake forth into an open insurrection against him: and thus the Lord did not onely correct David for his sinnes in the matter of Uriah, according to that which the Lord had said to him by the prophet Nathan, Behold I will raise up evil against thee out of thine own house. chap. 12.11. but also, for his fond indulgence towards this his ungratious sonne: when he had killed his brother, he was pardoned and was not cut off ac∣cording to Gods law, and now did he lay a plot against his father, that had ••o spared him, and sought to take away both his crown and his life too.

Vers. 2. And Absalom rose up early, and stood beside the way of the gate, &c.] That is, the gate of the kings palace, or the gate of the citie, the place of judicature; and his rising early to come thither is noted, because even by this circumstance, he did insinuate himself into the hearts of the people, that he was so diligent and zea∣lous in enquiring into the causes of them that were oppressed, rising up early to look after the affairs of the people.

Vers. 3. See, thy matters are good and right: but there is no man deputed of the king to hear thee.] Or as it is in the margent of our bibles, none will hear you from the king downwards. And indeed however the words are read, the meaning of these words of Absalom was, not that the king had deputed no subordinate Judges or Magistrates, to hear the causes of those that resorted thither for justice, (for who can think that David had no judges under him to relieve those that came to complain) but that none that were deputed to that office, would hear them uprightly and do them justice.

Vers. 6. And on this manner did Absalom to all Israel, that came to the king for judgement, &c.] That is, thus he flattered them all as is before related, vers. 3. whether their cause were good or bad, it was all one to him, his answer was still the same, See, thy matters are good and right: but there is no man deputed of the king to hear thee: and thus he would embrace and kisse them all as is said in the foregoing verse, he made no difference between rich and poor, but would kisse and embrace the poorest man that came thither as soon as the greatest; and this is noted first, to shew his desperate wickednesse, in seeking so generally to spread the dispa∣ragement of his fathers government▪ by pretending that there were none deputed of the king that would hearken to the just complaints of his subjec••s; had he whispered

this in the eares of some few, the wrong had been great, but to spread it abroad so generally, made his villany the greater: secondly, to shew and set forth how basely this proud wretch could stoop, that he might accomplish his ambitious designes: and thirdly, to intimate by what means the people were so generally afterwards, in∣clinable to favour his conspiracie, to wit, by this his screwing himself generally in∣to the affections of the people, that came to the king for justice (for by this means, as it follows in the next words, Absalom stole the hearts of the men of Israel:) and it is said, that he stole away their hearts, first, because he wonne them to a desire that the crown might be transferred from David to him: their affections might have been to him as their Prince, without any wrong to David; but to draw off those af∣fections of the people from David, which they did owe him as their sovereigne the Lords anointed, and to winne them so to himself, that they should wish that he were their king, this was manifest theft; because thus their hearts should have been set one∣ly upon David: and secondly, because he did this so secretly, closely, and cunningly, that David discerned it not, nor did the people at first discover his aim; he did not openly perswade them to revolt from his father, but by courting the people, and seeming to bewail their condition, that they had not such a refuge in the seat of justice as they should have, he did covertly and slily draw off by degrees the hearts and af∣fections of the people, from the king to himself.

Vers. 7. And it came passe after fourty years, that Absalom said unto the king, I pray thee, let me go, and pay my vows, &c.] Had he gone away with such a num∣ber of the people after him, as he had drawn into his conspiracie, and not acquainted his father beforehand with it, this might have been suspected: under pretence there∣fore of a vow which he had made in Geshur, to wit, that he would offer to God certain peace-offerings, gratulatory sacrifices, if God should be pleased to open a way for his return from that idolatrous place, to live again amongst the people of God, and in his fathers favour, he begged leave of his father, that he might go and pay this his vow at Hebron, the place where he was born, and where his father was first crowned and anointed king, and where was one of the chief high places in the tribe of Judah, whether in those time they resorted to offer sacrifices; and this he did, first, because this shew of devotion he knew would please his father, and easily pro∣cure him liberty to go: and secondly, because when they offered these peace-offerings, they used to make great feasts therewith, and so under that colour he might invite thither his friends and followers, and many of the people, whom he might hope to winne to joyn with the rest, in his intended conspiracie: the greatest difficulty of this place is, whence we must count these fourty years, after which it is said here, that Absalom got leave to go to Hebron, intending there to make himself king: that which would most readily come into any mans mind at the reading of these word is, that these fourty years must be counted from the beginning of Davids reigne, and then because David reigned in all but fourty years, chap. 5.4. the meaning of the words must needs be this: And it came to passe after fourty years, that is, in the fourtieth yeare, to wit, the last year of Davids reigne, that Absalom said unto the king, I pray thee let me go, and pay my vow, &c. And indeed some of our best Expo∣sitours judge this account the most probable; partly, because there can, they say, no just reason be given, why we should count these fourty years from any other

time, but the beginning of Davids reigne; and partly, because in the last yeare of Davids reigne we may the better conceive why Absalom should break forth into these open and violent practises against his father, and should find so many so ready to assist him herein, namely, because his father began then to be very aged, and there could not but be some discovery by that time of Davids purpose to establish Solomon in the throne; but yet because it is very hard to conceive how all that which is af∣terwards related concerning Davids reigne, could possibly be done in one yeare, and particularly, how there could be within the compasse of one yeare, so great a change in David, that he should in the time of Absaloms rebellion, be able to fly on foot out of Jerusalem, as it is said he did, vers. 14. yea and that barefoot too, vers. 30. and yet afterwards before the yeare was ended, lie bedrid with age, so extremely cold, that though they covered him with clothes, yet he could get no heat, as it is said he was before he died, 1. Kings 1.1. therefore indeed the most of Expositours do o∣therwise compute these fourty years, as that it is meant of Absaloms age, or of the fourty years from the anointing of Saul, or of the fourty years of the current Jubilee, &c. of which all that I can say is this; namely, that there are onely two of these wayes of accounting these fourty years, that have any great shew of probability in them: first, that of those that account from Davids first anointing, 1. Sam. 16.13. and secondly, that of reckoning them from the first setting up a king amongst them, which was when Saul was anointed, and indeed upon such a remarkable change in the government of the commonwealth of Israel as that was, it may well be that they used still to reckon the years from that observable change, as they have done in ma∣ny other kingdomes upon the like occasion.

Vers. 10. But Absalom sent spies throughout all the tribes of Israel, &c.] The meaning of this is, that at the same time when he had plotted his journey to He∣bron, when he intended amongst his conspiratours to be anointed king, he appoint∣ed also certain men as spies to go severally into all the tribes of Israel, who were to search and to sift the hearts of the people in all places, and to prepare and fit them for this change; and at the set time agreed upon between them, to wit, when he was to be anointed king at Hebron, upon the sound of trumpets they were to say, Ab∣salom reigneth in Hebron: As soon, saith he, as ye hear the sound of the trumpet, then ye shall say, Absalom reigneth in Hebron: whereby is meant, either that upon the sounding of the trumpets in every tribe, these spies should make known the reason of it to the people; namely, that it was because Absalom was made king in Hebron in stead of his father, that so then the people mighty cry out, as is usuall at such times, God save king Absalom; or rather, that when the people were summoned by the sound of the trumpet to come to Hebron, then these spies should make known the cause, why they were called together, to wit, because Absalom in Hebron was new∣ly crowned king.

Vers. 11. And with Absalom went two hundred men out of Jer;usalem, that were called and they went in their simplicitie, &c.] That is, being invited to the feast of Absaloms peace-offerings, they went in the simplicitie of their hearts, merely as invited guests not knowing any thing of the plotted conspiracy: but why would Absalom invite such of whom he could have no assurance whether they would fur∣ther his designes or no? I answer, that severall reasons might induce him hereto, to

wit, first, because he knew that the people generally favoured him, and therefore hoped that when they came thither and saw what was done, they would soon ap∣prove of it, and joyn in the conspiracy: secondly, because however, if they proved firm to his father, then his fathers party would be weakned by drawing so many out of the citie, that would there have taken his part against Absalom: and thirdly, because by inviting such known faithfull men, that meant no ill, his plot intended would be the better concealed.

Vers 14. Arise, and let us flee; for we shall not else escape from Absalom, &c.] David was a man of great courage, the fort of Zion where he now was, was a place of great strength, bands of garrison souldiers he had, that attended him, as his guard the Cherethites, Pelethites, and Gittites, that were experienced souldiers, and men of tried valour, and many of the people there were too that were very faithfull to him: and yet when he heard that the hearts of the Israelites were generally for Absalom, he would not stay in Jerusalem, but fled presently away, and he gives two reasons for it, one lest Absalom should surprize him, and the other lest the citie Jerusalem should be smitten, whilest some stood for him, and some for his sonne Absalom; which rather then he would hazard, he resolved to flee abroad, and cast himself there upon the providence of God make speed, saith he, to depart, lest he overtake us suddenly, and bring evil upon us, and s••te this citie with the edge of the sword: by the third Psalme which David penned at this time (the title of it is, A Psalme of David when he fled from Absalom his sonne) it is clear that he was greatly cheared with the hope of Gods help; I will not, ••aith he, be afraid of ten thousands of people, that have set themselves against me round about: though remembring that the Lord had threatned to raise up evil against him out of his own house, this might make him the more subject to be frighted and terrified: yet it seems at other times he encoura∣ged himself in the Lord his God; so that his fleeing was onely because he saw that to be the safest and surest way, both for his own preservation, and the good of the citie: he saw the people were divided in every place, some holding with him, and some with the traitour his sonne; what party his sonne had in the citie, as yet he knew not, and should the adverse party prevail, he might by them he delivered up to his sonne Absalom, and the citie in that dissention might be utterly ruined, and therefore that he might have time to discover how the people stood affected, and to use some means to defeat his sonnes attempts, he judged it best for the present, not to trust himself in Jerusalem, but to encamp abroad in the fields and desarts.

Vers. 16. And the king left ten women, which were concubines, to keep the house.] It is hard to say what Davids intention was, in leaving these his concubines to keep his house: and indeed the lesse cause there was for it, the more evident it was that there was an over-ruling providence of God in it, for the effecting of that which he had threatned against David, chap. 12.11. I will take thy wives before thine eyes, and give them to thy neighbour, and he shall lie with thy wives, &c. but yet the most probable conjecture is, that he left them there to secure his palace: not that he thought they were able to guard his house against Absalom and his crew, but that he conceived that Absalom would not for shame cast them out, because they were women and because they were his fathers wives, so that if he had any regard to his father, he would not use them despitefully for his fathers sake.

Vers. 17. And the king went forth, and all the people after him, and tarried in a place that was farre off.] That is, being gotten away some reasonable distance from the city there he stayed a while to wait for those that would come out to him, and that he might observe the wayes and courses, which the rebels would take.

Vers 18. And all his servants passed on besides him, and all the Cherethites, and all the Pelethites, and all the Gittites.] Concerning these Cherethites and Pelethites, see the note. chap. 8.18. the Gittites doubtlesse were the garrison souldiers that kept Gath, which David had taken not long before from the Philistines, chap. 8.1.

Vers. 19. Then said the king unto Ittai the Gittite, wherefore goest thou also with us? &c.] This Ittai was one of Davids principall Captains, to whom he com∣mitted the third part of his army when they went out against Absalom, chap. 18.2. and had fled (as it seems) from the Philistines or some other of the neighbouring nations (for why else is he called a stranger and an exile,) and so living with Da∣vid was become a Proselite, and was at present the Captain of the Gittites. Now first, because he was a stranger and an exile, and therefore too, not like to be sus∣pected or hurt by the new king or his followers, he thought it unequall to engage him in their dissentions; to make him that had lost all in his own land by siding in their combustions, to be as unsafe in Israel whither he had fled for sanctuary, as he had been before in his own countrey, he judged a very unreasonable thing: and se∣condly, because he was upon some occasion very lately come from Gath with his souldiers, he judged it too much to make them presently march up and down with him, before they had well rested themselves, and therefore he disswades them from going with him, though he had all the reason in the world to strengthen his party as much as he possibly could; yet thinking it not fitting to take them along with him for the reasons here alledged, and being confident in Gods assistance, as is evi∣dent, Psal. 3.6. he was not so eager upon any outward helps for the strengthening of himself, as to do any thing that had but a show of unwarrantablenesse in it, and therefore he earnestly perswadeth him to return with his men and to abide with the new proclaimed king, that is Absalom, Return, saith he, to thy place, and abide with the king, &c. hoping also perhaps in their troubles to make the same use of him that he did afterwards of Hushai. vers. 34. If thou return to the city, and say unto Absalom, I will be thy servant, O king: as I have been thy fathers servant hither∣to, so will I now also be thy servant; then mayest thou for me defeat the counsel of Ahithophel.

Vers. 20. Mercy and truth be with thee.] As if he had said, as thou hast been mercifull, true and faithfull to me, so I desire that thou mayest find God and man mercifull true and faithfull to thee.

Vers. 23. The king also himself passed over the brook Kidron.] Which was between Jerusalem and that mount Olivet, over which our Saviour passed, John 18.1. when he was in danger of the Jews, as David did now when he fled from his re∣bellious sonne Absalom.

Vers. 24. And lo Zadok also, and all the Levites were with him bearing the ark of the covenant of God.] Whose course it seems it was at this time to attend upon the service of the ark: for it is evident, that by Samuel first, and David after∣ward, there were certain courses appointed for the priests attendance on the sacred

ministery as we may see, 1. Chron. 9.22. All these which were chosen to be por∣ters in the gates were two hundred and twelve. These were reckoned by their genea∣logie in their villages, whom David and Samuel the Seer did ordain in their set office.

And they set down the ark of God, &c.) That is, when they came to the place where David and his company resolved to stay a while, waiting and observing how things would passe, there they set down the ark; but as for Abiathar who was now the high priest, and went also out of Jerusalem together with David, it is here said that he went up untill all the people had done passing out of the city: either because he went in the forefront of the people that came along with David, and so stayed not, but led them up mount Olivet untill all the company that followed him were passed over the brook Kidron and were come to the place where the ark was set down: or else, because he went up to that part of mount Olivet where the ark was set down, and there stayed till all the people were come thither that followed David out of the citie; and being happely in a high place, he might thence see the people coming, and when they left coming out of the citie.

Vers. 25. And the king said unto Zadok, Carry back the ark of God into the citie, &c.] Though David knew that the ark was a visible testimonie of Gods presence, and could have been glad to enjoy it; yet partly, because he desired to make use of the priests who attended the ark, and without whom he might not keep the ark, to give him intelligence out of the city of all the counsels and practises of Absalom against him, vers. 35.36. 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. Behold they have there with them their two sonnes, and by them ye shall send unto me every thing that ye can hear: and partly perhaps, because he was loth to bring them in danger, remembring what the priests had formerly suffered at Nob for his sake, he was contented for the present to want the presence of the ark, as having his confi∣dence in God, and not relying altogether upon the externall sacrament, and so ad∣vised them to carry it back again into Jerusalem.

Vers. 27. The king said also unto Zadok the priest, Art not thou a seer? &c.] Some conceive that Zadok is here called a seer, onely because he was now in the course of his attendance upon the ark▪ as is noted above, vers. 24. and was to enquire of the Lord for the people upon all occasions, and to return them Gods answer; which cannot be, because he was not the high priest, who onely might wear the Ephod; but others conceive that he was also a prophet, and had that extraordinary gift of foretelling things to come, for such were called Seers, 1. Sam. 9.9. or that he was a man expert in the oracles of God, and consequently, that the drift of Davids men∣tioning this, may be either to imply that in this regard, he was the better able to judge whether the advice he gave were not right and fit to be followed; or else, to shew the cause why it was fit he should return (to wit, because he was in this his course the publick minister appointed to attend the ark for the service of the whole Church, and withall, might there consult with God in his behalf, and give him no∣tice of any thing that concerned him, as occasion served: Return saith he, into the city in peace, and your two sonnes with you; but yet that their two sonnes Ahimaaz

and Jonathan went not with their fathers into Jerusalem, is evident, chap. 17.17. Now Jonathan and Ahimaaz stayed by En-rogel, for they might not be seen to come into the citie: and therefore it seems their fathers appointed them to stay at En-rogel.

Vers. 30. And David went up by the ascent of mount Olivet, and wept as he went up, and had his head covered, &c.] His weeping was no doubt especially because he was afflicted with the remembrance of his sinne, that had brought these troubles up∣on him, and his covering his head was suitable hereto; for so was the custome of mourners, to wit, partly that their tears might not be seen, and partly that the see∣ing of other objects, might not divert their minds from intending their sorrows, as being desirous to give up themselves wholly to bewail their mi••eries, of which cu∣stome, see Jer. 14.3. And their nobles have sent their little ones to the waters, they came to the pits, and found no water, they returned with the vessels emptie: they were ashamed, and confounded, and covered their heads: chap. 19.4. The king covered his face, and cried with a loud voice, &c. and Esther 6.12. Haman hasted to his house mourning and having his head covered.

Vers 32. When David was come to the top of the mount, where he worshipped God, behold Hushai the Archite came to meet him, &c.] He worshipped the Lord on the top of the mount, because thence he might best behold the ark the testimony of Gods presente, as the priests were carrying it back to Jerusalem, and be thereby stirred up the more affectionately, and effectually to call upon the Lord, and because being gone over that mount, he was like for a time to see it no more; but that which is most observable is, that no sooner had David prayed against the counsels of Ahi∣thophel, O Lord, I pray thee, turn the counsel of Ahithophel into foolishnesse but pre∣sently there came to him Hushai (who is called the Archite, from the place of his birth or habitation, to wit, Archi, a place mentioned Josh. 16.2. which was in the borders of the children of Joseph) by whom God had determined to defeat his counsels.

Vers. 33. Unto whom David said, If thou passest on with me, then thou shalt be a burden unto me.] Whereas by going back to Jerusalem, he might there do him better service, and withall be no way burdensome to him, and indeed though Da∣vid had cause enough to be glad to see his party encrease, yet no wonder it is, that he should tell Hushai, that staying with him he would be a burden to him: first, because he and his attendants that came with him, would help to expend their pro∣vision, which was yet but small: and secondly, because his care for those that went with him, and his grief for the misery they were like to sustain was ••ch, that the more his company encreased, the more his burden encreased too.

Vers. 34. Say unto Absalom, I will be thy servant, O king, &c.] Herein David teacheth Hushai to dissemble with Absalom, and an easie thing it is for the best men in their extremities, to pitch upon such counsels as are not exactly such as they ought to be.

CHAP. XVI.

Vers. 1. ZIba the servant of Mephibosheth met him with a couple of asses sad∣led, &c.] Though David was under a cloud for the time, yet Ziba con∣cluded that ere long this rebellion against him would be suppressed, and then they

that shewed him favour in this time of his affliction, would be well rewarded for it, and this made him come now with these presents to David. And thus many side with Christ, and that too in the time of persecution and trouble, that yet have false hearts, and aim merely at their own advantage; though his Church be for the pre∣sent the weakest, yet they hope it will prove the strongest, and upon that ground they side with them; they follow Christ for his loaves, and fishes, Joh. 6.26.

Vers. 2. And the king said unto Ziba, What meanest thou by these?] The king might easily guesse that the provision which Ziba brought, was brought for his sup∣ply, yet to invite him to declare why he had brought them, the rather happely, be∣cause he questioned whether it was done by his masters command, or of his own mind, he asketh him concerning those things, What meanest thou by these?

And Ziba said, The asses be for the kings houshold to ride on, and the bread and summer-fruit•• for the young men to eat, &c.] As if he should have said, the things which I have brought, though too mean for thy self, yet might, I thought, be usefull for thy servants, and such as belong to thee.

Vers. 4. Then said the king to Ziba, Behold, thine are all that pertained to Me∣phibosheth.] It is very strange that David, so just and good a king, should now when the hand of God was upon him, pronounce such an unjust sentence as this was, against a poore cripple, that was not very likely to affect the crown, as Ziba had slandered him, nor very well able to come and plead for himself; yea against the sonne of his dear friend Jonathan, who had alwayes been so loving to him, and with whom he had made a solemn covenant, that he would shew kindnesse both to him, and to his seed after him, 1. Sam. 20.14.17. but for this we must consider: first, that there were many probabilities to induce David to believe that false tale that Ziba had told him; as because Mephibosheth came not out to David, as other his friends did, and because for all his lamenesse, Mephibosheth the true heir of Saul, might in these troublous times, hope that Sauls family might be remembred, and so might prove treacherous, as many others did: and secondly, that David did this in a pas∣son, being mightily enraged to heare, that Mephibosheth should so requite all the kindnesse he had shewn him: and thirdly, doubtlesse God was pleased herein to leave David to himself, that so he might see by this grosse failing, that it was not for any merits in him, but of Gods own free grace, that his enemies were afterwards sup∣pressed, and he again settled in the throne.

And Ziba said, I humbly beseech thee that I may find grace in thy sight, my Lord, O king.] That is, I acknowledge thankfully the bounty of my Lord, yet I esteem thy favour more then the gift which thou hast given me; I came not to ac∣cuse Mephibosheth, that so I might wrest his estate from him, but I came to procure thy favour, O king, and that it is which I chiefly desire may be continued to me.

Vers. 5. And when king David came to Bahurim.] See the note, chap. 3.16.

Vers. 8. The Lord hath returned upon thee all the bloud of the house of Saul, &c.] Shimei might in these words have respect to the death of Ishbosheth and Abner, as pretending that David had secretly a hand therein: yea, and perhaps too it was before this, that those seven sonnes of Saul were delivered up to the Gibeonites to be hanged by them, though the story of that be related after this, chap. 21. but besides all this, it is very probable, which some say, that the enemies of David did

charge him, that he had stirred up the Philistines to make that invasion upon the land wherein Saul and his sonnes were slain, and therefore Shimei here chargeth all the bloud of the house of Saul upon David.

And the Lord hath delivered the kingdome into the hand of Absalom thy son.] As thou hast done to others, so now through Gods just judgement, others do to thee; thou didst rise up against thy father-in-law to take the kingdome from him, and now thine own sonne is risen up to take the kingdome from thee: thus David lying under the crosse, is reviled, as our Saviour was by the Jews when he was crucified for our sinnes.

Vers. 10. And the king said, What have I to do with you, ye sonnes of Zeruiah?] As if he had said, trouble me not, I will in this take none of your counsell, nor will I have a hand in your wayes of revenge.

Vers. 12. It may be, that the Lord will look on mine affliction, and that the Lord will requite good for his cursing this day.] This hope of Davids was grounded doubtlesse upon the Lords usuall dealing with his children; for as Physicians are wont to give cordialls after purges, to support and cherish the spirits of their pati∣ents; so when the Lord suffers wicked men to abuse his servants, he is wont usually as pitying them for their sorrows, to recompence the evil they have done them, even here in this world, with some speciall mercy.

Vers 13. And as David and his men went by the way, Shimei went along on the hills side over against him, and cursed as he went, &c.] This is added; first, to shew the violence of Shimie's malice: secondly, the constancy of Davids patience; and thirdly, the obedience of Davids captains, who now were quiet, though Shimei still ceased not to revile their Lord, and would not give over.

Vers. 14. And the king, and all the people that were with him, came weary, and refreshed themselves there.] That is, at Bahurim, vers. 5.

Vers. 16. Hushai said unto Absalom, God save the king, &c.] This Hushai might mean of David; and so also that he addes afterward, vers. 18. And thus he deluded Absalom with ambiguous speeches.

Vers. 17. And Absalom said to Hushai, Is this thy kindnesse to thy friend? &c.] This he saith to sift and try Hushai, as wondring at, and suspecting his revolt from David, not as disliking any such ingratitude; for why then should he not as well condemn himself for rising up against his father that begat him, and that had al∣wayes been so loving, yea indulgent towards him; and indeed in his speaking of this to Hushai, one may see that his conscience did inwardly accuse him for doing as bad himself, as that he seemed to charge Hushai with, and therefore he said not, is this thy kindnesse to my father thy friend? and why wentest thou not with my father? but is this thy kindnesse to thy friend? and Why wentest thou not with thy friend? as being ashamed to mention the name of father, or to utter a word that would con∣demn him of so foul a sinne.

Vers. 21. All Israel shall heare that thou art abhorred of thy father, then shall the hands of all that are with thee be strong.] That is, then shall all thy followers be bold, and resolutely firm for thee, when they shall see by this fact of thine that there will be no possibilitie of reconciliation. Ahithophel know well how easily pa∣rents and children are reconciled,; if it should to prove betwixt David and Absalom,

what would become of him and the rest of Absaloms abettours: yea, if the people did but fear this, it might keep them from siding with Absalom; to prevent these mischiefs, therefore he seeks to engage Absalom in this (as he judged) unpardonable villany.

Vers. 22. So they spread Absalom a tent upon the top of the house, and Absa∣lom went in unto his fathers concubines, &c.] And thus was that accomplished which God had threatned, chap. 12.11. of which see the note there: he that slew Amnon because he had committed incest with his sister Tamar, did now himself commit the same sinne with his fathers concubines; and this he did too, not drawn thereto with the strength of his lusts, but advisedly upon politick respects, led there∣to by the counsel of Ahithophel, which doubtlesse was a great aggravation of his sin.

Vers. 23. And the counsell of Ahithophel, which he counselled in those dayes, was as if a man had enquired at the Oracle of God.] That is, it was highly prized, and for the successe counted most sure and certain.

CHAP. XVII.

Vers. 2. ANd I will come upon him while he is weary and weak-handed, &c.] That is, whilest he is weary with the great march he hath taken, that he might suddenly get out of thy reach; and weak-handed, as being daunted with the suddennesse of this rising of the people against him.

Vers. 4. And the saying pleased Absalom well, and all the Elders of Israel.] This is noted to shew the villany of Absalom, who could applaud him, that had counselled to have his father slain by a sudden surprize, but especially as a circum∣stance that did wonderfully illustrate the mighty power of God, in defeating the counsel of Ahithophel, that however at the first propounding of his advice at the coun∣sel board, it seemed incomparably good, not to Absalom onely, but to all the rest of his counsel, yet God so brought it about, that afterward the same Absalom misliked this counsel, which he had at first so much applauded, and preferred the counsel of Hushai before it.

Vers. 8. They be mighty men, and they be chafed in their minds, as a beare rob∣bed of her whelps in the field.] That is, running up and down in the fields when she hath lost her whelps: both their known valour and their anger, being now dri∣ven from their wives, children, and estates, might assure Absalom that it would not be so easie a matter to terrifie them, and make them flee with a sudden assault, as Ahithophel had suggested.

And thy father is a man of warre, and will not lodge with the people.] That is, he is a man skilfull in martiall affairs, and knows well how to order his affairs for the prevention of all the dangers of warre, and therefore knowing that your aim will be presently to surprize him, if it be possible he will not at this time lodge in the ••amp amongst the souldiers, for fear there should be any traitours amongst them that should seek to betray him, but in some other place, so that it will not be so easie a matter to smite the king, and seize upon the king, and so put an end to the warre as Ahithophel hath apprehended it will be: thus these words of Hushai must be understood; for he doth not speak this, as if Generalls expert in warre, used never in those times to lodge with the people; but as with reference to Davids present

condition, to wit, that as things now stood with him, he was too cunning to be where he should be in danger of being surprized by his enemies; he would hide himself a while till he had gotten a stronger party about him.

Vers. 9. Behold, he is hid now in some pit, or in some other place, &c.] These words may be understood either with relation to that which went before shewing more fully how unlikely it was, that they should cease upon David, though they should presently pursue him, to wit, because he would not at that time lodge in the camp with his souldiers, but in some pit or cave, well known to him since in those places he used to hide himself from Saul & so would escape, though any distaster should happen to his followers; or else with relation to that which followeth, knowing that David, as an experienced souldier, was like enough to lie in ambush with his fol∣lowers in some cave, or such secret place, whence, saith he, suddenly rushing out up∣on thy men that pursue them, it is like they will put them to the worst, at least at first, and then, saith he, it wil come to passe, when some of them be overthrown, that is, some of those twelve thousand which Ahithophel intends to lead forth against thy father, the report will be, that thy souldiers are slaughtered, whosoever heareth will say, There is a slaughter among the people that follow Absalom, and so the stoutest of thy followers will be quelled, he whose heart is as the heart of a lion, shall ut∣terly melt: all will be appalled, and the businesse we have in hand, utterly and irre∣coverably ruined.

Vers. 10. For all Israel knoweth, that thy father is a mighty man, and they which be with him are valiant men.] This is added to prove what Hushai had said to Absalom, to wit, that upon the killing of some of his men at the first assault, there would be a report raised of a great slaughter amongst his men, and so all would be quelled and put to flight; how likely this was to be, he shews by this reason, taken from the great opinion which all the people had, of the exceeding valour of David and his men; namely, because this would make men the more inclinable, both to believe and to spread abroad such a report, and it would make the report also the more terrible to all that heard it.

Vers. 11. Therefore I counsel, that all Israel be generally gathered unto thee, from Dan even to Beersheba, &c.] Hushai aimed at Davids good in this counsel, that he might have the more respite to strengthen himself, and might not be suddenly surprized; yet it was so ordered too, that it was very like to take with Absalom: for first, it was cunningly fitted to this young gallants ambitious and insolent humour, who was like to desire to have the leading forth of his army himself (whereas Ahi∣thophel advised that he might go out with a party) and to be enflamed with the thoughts of having all Israel gathered, to follow him, from Dan, even to Beersheba, as the sand that is by the sea for multitude: and secondly, it carried a fair shew of wisdome, to make as sure work as could be, in a businesse of such consequence, name∣ly▪ by raising all the strength that possibly they could, ere they set upon David.

Vers. 12. We will light upon him, as the dew falleth on the ground.] That is, as the dew when it falls, overspreads the whole face of the earth, so shall we over∣spread the whole countrey where we come, by reason of the multitude of our army, so that whereever he is, we shall light upon him.

Vers. 13. If he be gotten into a citie, then shall all Israel bring ropes to that citie,

and we will draw it into the river, &c.] Bigge and brave words to enflame the spi∣rit of this proud prince. Now in speaking of pulling down this citie, he mentions the pulling of it into the river, because great and strong cities stand usually upon some river, waters being alwayes of great use and of great defence to any citie; or else by the river must be meant the trenches about the citie, which in the best forti∣fied cities are usually great, and full of water.

Vers. 16. Now therefore send quickly, and tell David saying, Lodge not this night in the plain, &c.] Though Absalom and the rest had preferred Hushai's coun∣sel before Ahithophels, yet Hushai like a prudent man, not knowing how suddenly their minds might alter again and embrace Ahithophels counsel, which now they had rejected, takes order to give David notice of that which had passed, and to advise him to hast away with all the speed he could, least they should suddenly go forth, as A∣hithophel had advised, and surprise him ere he was aware of them.

Vers. 17. Now Jonathan and Ahimaaz stayed by Enrogel, &c.] Which was in the borders of Judah and Benjamin not farre from Jerusalem: See Josh. 15.7. and 18.16. there they stayed because they might not be seen to come into the citie, to wit, because then they could not safely go forth thence to carry David tidings of that which passed in the citie, or because they were suspected; and a wench was sent to tell them this counsel of Hushai who might go to Enrogel (which signifies, the fullers fountain,) under a pretence of going to fetch water, or to wash there: and so the intelligence was carried to David.

Vers. 18. Neverthelesse a lad saw them, and told Absalom.] These sonnes of the priests Jonathan and Ahimaaz, being missing at Jerusalem, were it seems gene∣rally known to be of Davids party; and therefore a lad spying them, soon carried word of it to Absalom, who as speedily sent out his servants to surprize them.

But they went both of them away quickly, and came to a mans house in Bahu∣rim, which had a well &c.] Hearing or perceiving by some thing or other, that this lad had taken notice of them, and meant to discover them, they got them pre∣sently away, and in a well did hide themselves.

Vers. 19. And the woman took and spread a covering over the wels mouth, and spread ground corn thereon.] That is meal corn ground in a mill.

Vers. 21. Passe quickly over the water.] That is, over Jordan.

Vers. 22. By the morning light there lacked not one of them, &c.] Having tra∣velled all night, by the morning the whole army were got over Jordan.

Vers. 23. And when Ahithophel saw that his counsel was not followed, he sadled his asse, &c.] And so went home and hanged himself: to wit, first, because his proud heart was not able to brook the undervaluing of his counsel, which had been alwayes hitherto so highly esteemed; it went against his ambitious humour to think, that if Absalom should prevail, Hushai should have the glory of it and not he: and secondly and especially, because he was confidently perswaded, and did indeed right∣ly foresee, that this counsel of Hushai would be the cause of their ruine; that Da∣vid by this advantage of time, gained through Absaloms delay, would so strengthen himself, that he would put his sonne to the worse, when they came to fight it out in the field; and then he knew that David would be revenged on him for his treache∣ry; and even so Judas having betraid Christ, despairing of mercy, hanged himself.

Vers. 24. Then David came to Mahanaim.] A place of strength beyond Jor∣dan in the tribe of Gad, where Ishbosheth sought to strengthen himself, when he stood for the kingdome, chap. 2.8. Abner the sonne of Ner, captain of Sauls host, took Ishbosheth Sauls sonne, and brought him to Mahanaim.

And Absalom passed over Jordan he and all the men of Israel with him.] Not immediately after David was passed over, for Absalom stayed till he had gathered a mighty army of the people to him, as Hushai had counselled, vers 11. (and to inti∣mate this, it is here said, that he went over, he and all the men of Israel with him,) and so by this means David had time too, to gather a great army together of those that were faithfull to him, and to his crown.

Vers. 25. Which Amasa was a mans sonne whose name was Ithra, an Israelite, that went in to Abigail, &c.] Here we are told who were the parents of Amasa, that was now the Generall of Absaloms army: to wit, that Ithra was his father, and Abigail the sister of Zeruiah his mother. In the ••. Chron. 2.17. this Ithra is called Jether the Ishmaelite, And Abigail bare Amasa, and the father of Amasa was Jether the Ishmaelite: it seems therefore, that he was either an Ishmaelite by birth, but an Israelite by profession and habitation, and that because he became a proselite, and so joyned himself to the people of God; or else rather, he was an Israelite by descent, and was onely called Ithra, or Jether the Ishmaelite, because he had lived among the Ishmaelites, as severall others upon the same ground were called Hittites and Gittites, &c. nor can there indeed be any probable reason conceived, why this should be so particularly expressed here, that he was an Israelite, but onely this that it was to intimate, that however he was indeed generally called Ithra, or Jether the Ishmaelite, yet he was indeed of the stock of Israel as others were; as for his mo∣ther Abigail (of whom Ithra begat this Amasa, but not in lawfull marriage, for so much the words seem to import, that he went in to Abigail,) it is said here, that she was the daughter of Nahash sister to Zeruiah Joabs mother: now because it is evident, 1. Chron, 2.16 17. that both this Abigail the mother of Amasa, and Zeruiah the mother of Joab, were the daughters of Jesse, and sisters of David: (so that Joab and Amasa were cousin-germans, and David was uncle to them both.) either Jesse the father of David, Zeruiah, and Abigail, was also called Nahash; or rather, this Nahash was the wife of Jesse, the mother of Abigail.

Vers. 27. And it came to passe when David was come to Mahanaim, that Shobi the sonne of Nahash of Rabbah, &c.] Three chief men are here recorded that brought in store of provision to David, when he was in the wildernesse: the first is Shobi the sonne of Nahash of Rabbah: the most generall and probable opi∣nion is that this Shobi was a second brother to Hanun the sonne of Nahash. chap. 10.2. whom David for his fathers sake established in the kingdome after Hanuns overthrow; in thankfull remembrance whereof, he relieved David now in this his extremitie: the second is, Machir the sonne of Ammiel of Lo-debar: now consi∣dering that he was guardian to Mephibosheth, and had secretly kept him in his house when David came to the crown, chap. 9.4. not knowing then how David might deal with him, because he was of the house of Saul, it may well be, that when he came to see afterwards, that contrary to what he had feared, David did so much good to Mephibosheth the grandchild of his deadly enemy, this made Machir high∣ly

to esteem of David for ever after, and so consequently, the readier to commiserate him now in this time of his troubles, and to bring him relief: the third was, Bar∣zillai the Gileadite, of whom much more is spoken afterwards, in the nineteenth chapter.

CHAP. XVIII.

Vers. 2. ANd the king said unto the people, I will surely go forth with you my self also.] Thus David would intimate to the people, that he was wil∣ling to hazard himself in the battel together with them: but yet we may well think, that one main thing that made him so earnestly to resolve that he would go in per∣son amongst them to the battel was, that he hoped by his presence to help forward the saving of Absaloms life.

Vers. 3. But now thou art worth ten thousand of us, &c.] Their meaning is, that the common-wealth would receive more dammage, and the enemy more ad∣vantage in their designes by his death, then if ten thousand of them were slain, and therefore they adde, Therefore now it is better that thou succour us out of the citie, that is, Mahanaim, to wit, first, by praying for them: secondly, by sending forth to them provision and new supplies, as occasion served: and thirdly, by receiving them into the citie, if they should be put to flight.

Vers. 5. Deal gently for my sake with the young man, even with Absalom.] That is, though he hath deserved to have no favour shewed him, yet deal favoura∣bly with him for my sake: Davids forces were fewer then Absaloms, and yet trust∣ing in the justnesse of his cause, but especially, in the mercy and faithfulnesse of God, we see with what confidence David speaks of the successe of the battel, as not doubt∣ing of victory, he onely gives order to his souldiers to deal gently with Absalom: nor is it any wonder that David should be thus tender over him, that sought to de∣prive him of his kingdome and life; for first, he was a loving, yea and over indul∣gent father: secondly, it could not but be grievous to him, to think that he should die in his sinne: thirdly, his own conscience gave him, that he was raised up as an instrument to punish his sinne in the matter of Uriah, and so his severity against himself might render him the more gentle towards him: and fourthly, he considered the folly and rashnesse of youth, and that when he came to more years, he might see his folly; and this therefore he intimates to his captains, that he might move them to pitie, for he saith not, deal gently with my sonne Absalom, but deal gently with the young man, even with Absalom.

Vers. 6. And the battel was in the wood of Ephraim.] That is, it was near un∣to the wood; the battel was certainly fought in the tribe of Manasseh without Jordan; whereas Ephraims portion was within Jordan: but the place was called the wood of Ephraim, either because it was close by Jordan, right against the portion of E∣phraim, on the other side of the river; or else because this was the place where Jeph∣thah slew the Ephraimites, Judg. 12.5, 6. And the Gileadites took the passages of Jordan before the Ephraimites, and it was so, that when those Ephraimites which were escaped, said, Let me go over; that the men of Gilead said unto him. Art thou an Ephraimite? if he said, Nay: then said they unto him, Say now Shibboleth and he said, Sibboleth: for he could not frame to pronounce it right, then they to••k her

and slew him at the passages of Jordan: whence it seems it was afterwards called the wood of Ephraim.

Vers. 8. And the wood devoured more people that day, then the sword devour∣ed.] That is, when they fled into the wood, there perished more there by the sword of those that pursued them, and by the countrey people that sound them there strag∣gling, and fell upon them, then did in the battel by the valour of the servants of David, that fought there against them; for as I conceive, even those that were slain in the wood by the souldiers of David pursuing them, are here included in the num∣ber of those whom the wood devoured, and are opposed to those onely that were slain by the sword in the battel: others understand it of such as perished there by wild beasts, by being hanged in the trees, by tumbling into ditches, and pits, and caves unknown. But the first Exposition I think most probable; for it can hardly be conceived how more should perish by such casualties, then by the sword in generall.

Vers. 9. And his head caught hold of the oak, and he was taken up between the heaven and the earth, &c.] The words seem to imply, that his head was catched in a crotch, or forked branch of the oak, and so his mule running away from under him, there he hung by the neck: but the most common opinion of Expositours is, that it was his long and thick hair that was entangled, and wound about the thick boughs of the oak, by which he hung when his mule was gone from him; and thus, say they, God testified against his pride in his hair, making those goodly curled locks of his as a halter to hang him, whereof he had alwayes been so proud, that he would onely cut them but once a yeare, and that too because they grew too heavy for him.

Vers. 11. And why didst thou not smite him there to the ground, and I would have given thee ten shekels of silver, and a girdle?] As great a friend as Joab had formerly been to Absalom, yet now that he had rebelled against his father, and en∣dangered the ruine of the land by a civill warre, he resolved to take away his life; onely still he had rather it should have been by another, then by him or his com∣mand, and therefore he tells the souldier what a reward he would have given him, if he had slain him; thereby also intimating, that he would give him the reward if he would go and do it, I would have given thee, saith he, ten shekels of silver and a girdle, that is, a souldiers girdle, which was a signe of strength and valour, and an ornament and ensigne of honour.

Vers. 13. Otherwise I should have wrought falshood against mine own life.] This phrase is somewhat difficult; that he means he should wittingly have exposed himself to the danger of loosing his life, by disobeying the kings command in killing Absalom, is very evident; but why doth he call this working falshood against his own life? I answer, either first in relation to the secresie of the fact, as if he had said, That though no body had seen him do it, and he had endeavoured to have concealed it with lies and falshood, yet it would at last have brought a shamefull death upon him; or else with reference to the vanity of his hopes, if he had done it in hope that it would not prove any way perillous to him, but rather would be rewarded, as if he had said, whatever vain encouragements had emboldened me to do it, they would have proved false and deceitfull, I should have wrought fal••hood against mine own life; for as when men fail of effecting what they hoped and desired, they are said in the Scripture phrase, to bring forth falshood: Psal. 7.14. He hath conceived mischief,

and brought forth falshood: so when men effect any thing, but fail of their hopes therein, they may be said to work falshood: and thirdly, because of the care which every man is naturally bound to have of his own life; in regard whereof, he that wittingly do••h any thing to the prejudice of his life, may be truly said to work fals∣hood against his own life.

Vers. 14. And he took three darts in his hand, and thrust them through the heart of Absalom.] Joab knew well enough that as long as Absalom lived, there would be great danger least his party should again make head and maintain their former act in making him king; and knowing withall Davids indulgence towards him, and what strict charge he had given for the sparing of him at this very time, he had just cause to fear that David would not do justice to him, if they should carry him away alive; and therefore preferring the peace and welfare of the king and common∣wealth, before the kings command, he thrust these darts into him, and so slew him; yet withall perhaps he was also a little moved with a particular spleen against Ab∣salom, to wit, because he had lately disposed of his place of Captain of the host, to Amasa his cosin german, chap. 17.25.

Vers. 17. And they took Absalom, and cast him into a great pit in the wood, and laid a very great heap of stones upon him.] See the note Josh. 7.26.

Vers. 18. Now Absalom in his life time had taken and reared up for himself a pillar, which is in the kings dale.] The same which is called the valley of Saveh, where the king of Sodom met Abraham, when he returned with victory having discomfited those foure kings that had pillaged Sodom, and had carried Lot away captive; Gen. 14.17, And the king of Sodom went out to meet him (after his re∣turn from the slaughter of Chedorlaomer, and of the kings that were with him, at the valley of Saueh, which is the kings dale. Where this vale was, or why it was so called, we find no where expressed, onely many conjectures we find in expositours; as that it was the same which was called the valley of Jehoshaphat, Joel 3.2. and con∣sequently the kings dale: or that it was so called from the exceeding pleasantnesse and fruitfulnesse of it, as a place fit for the delight of kings; or because the king of So∣dom and Melchizedek king of Salem, did there meet Abraham; and indeed if it were called the kings dale, because of any king of Judah or Israel, then that clause, Gen. 14.17. was not written by Moses but inserted afterwards by some other. As for the pillar which Absalom here reared up, that the memory of his name might thereby be preserved unto posterity, it is very probably conceived by some Exposi∣tours, that it was some monument, such as were the Egyptian pyramids, which he intended to be the place of his buriall, and that upon the relation of his ignoble bu∣riall in the foregoing verse, to wit, that he was cast into a pit, and had a heap of stones thrown upon him, this is presently inserted concerning the goodly sepulchral monument which he had provided for himself, (to shew how he was crossed in his expectation.)

For he said, I have no sonne to keep my name in remembrance.) Hereby it ap∣pears, that God had before this time deprived him of his three sonnes, mentioned chap. 14.27. not judging him worthy of sonnes, that would not stoop to honour his own father, and that had murthered his own brother: and withall, hereby God provided for the more peaceable advancing of Solomon to the throne, after Davids decease.

Vers. 22. Then said Ahimaaz the son of Zadok yet again to Joab, But howsoe∣ver, let me, I pray thee, also run after Cushi.] He pressed again for libertie to go after Cushi, as hoping to out-run him, and having be-thought himself that he might ac∣quaint David with the good tidings of the victory, though he suppressed that parti∣cular concerning the death of Absalom.

Vers. 23. Then Ahimaaz ran by the way of the plain, and over-ran Cushi.] Whereas Cushi ran the nearest way which was hilly and mountainous, Ahimaaz chose to go a further way, by the way of the plain, and so by the advantage of the way, he out-ran Cushi, and came first to David.

Vers. 24. And David sate between the two gates, &c.] That is, at the entring in of the citie Mahanaim, waiting to heare tidings from the army that was gone forth against Absalom. It seems that the gates of cities were in those times built (as they are now) with high towers, and so stronger and thicker then other parts of the wall, and therefore had two gates, one inward toward the citie, and another outward toward the suburbs, and between these two gates it was that David now sate.

Vers. 25. And the king said, If he be alone there is tidings in his mouth.] That is, if there were many coming together, we might well fear they fled from the face of the enemy; but if there be but one alone, doubtlesse it is a messenger that is sent with some tidings.

Vers. 27. And the king said He is a good man, and cometh with good tidings.] David inferres, that if it were Ahimaaz that was coming he doubtlesse brought good tidings, because he was a good man; whereof there may be two reasons concei∣ved: First, that being a good man, he was not likely to be the first in flying away; and therefore it was not likely he fled from the enemy, but rather he came with ti∣d••ngs: and secondly, that being a good man, he was the more likely to be desirous to bring good tidings to the king, or had used to bring him good tidings.

Vers. 33. And the king was much moved, and went up to the chamber over the gate.] See the note above, vers. 5. partly as apprehending the misery of Absaloms dying in his sinne, and partly as remembring that his sinne in the matter of Uriah, was now punished in the death of this his ungracious sonne, he felt his passions breaking out so violently, that not being able to go home to his own house, and being withall doubtles ashamed that his passion should be seen, he was glad to run up to the chamber over the gate, where he was sitting when he heard the tidings, there in se∣cret to poure out his sorrow; nor was he able to suppresse his passions ••o long▪ but as he went up, as it follows in the next words, he brake out into a bitter lamentation, O my sonne Absalom, my sonne, my sonne Absalom, would God I had died for thee, &c. Because he feared his everlasting perdition, he wished that he had died rather then Absalom.

CHAP. XIX.

Vers. 3. ANd the people gat them by stealth that day into the citie, as people be∣ing ashamed steal away when they flee in battel.] That is, in stead of entring the citie in a triumphant manner, as souldiers are wont to do, that return with victory from the battel, they scattered themselves asunder, and stole secretly in∣to

the citie, as if they had fled in the battel, and as ashamed of their cowardise, were now loth that any body should see them.

Vers. 4. But the king covered his face, &c.] See the note, chap. 15.30.

Vers. 5, And Joab came into the house to the king, and said, Thou hast shamed this day the faces of all thy servants, &c.] Joab saw that there was some danger, lest the hearts of Davids friends and servants, should be alienated from him, by his car∣rying of himself so disrespectfully to those that had hazarded their lives for him; and he perceived too that his passions were so violent, that there was no way to winne him to withstand them, unlesse he spake that which might startle him and scare him, and hence it was that he spake so roughly and sharply to David, more roughly in∣deed then otherwise it had been fit for a subject to speak to his sovereigne.

Vers. 7. Now therefore arise, go forth, and speak comfortably unto thy servants, &c.] This Joab advised David to do, that he might prevent the alienating of his servants affections from him, and perhaps too because the addressing of himself to the affairs of his kingdome, would be the best means to allay his passions, and indeed after that he came forth and sat in the gate, we heare no more of his violent weep∣ing and wailing.

Vers. 9. And all the people were at strife throughout all the tribes of Israel &c.] That is, throughout all the ten tribes of the Israelites, the people began to blame one another, for siding with Absalom in his insurrrection against his father, and to call upon their Elders and Officers to go and submit themselves to him, and to fetch him back again into the land of Israel, to the citie of Jerusalem, that he might be reesta∣blished in the throne, to reigne over them again, as he had done.

Vers. 10. And Absalom whom we anointed over us, is dead in battel, &c.] This is another argument wherewith the Israelites perswaded one another to submit themselves again to David, and it is as if they had said, we see that God was against us in that attempt of ours to make Absalom king, and why do we then still stand it out, and not go in and seek reconciliation with our king whom we have wronged?

Vers. 11. And king David sent to Zadok, and to Abiathar the priests, saying, Speak unto the Elders of Judah, &c.] The men of Judah had been the first, and chief in siding with Absalom, and had delivered up to him the citie of Jerusalem, and the strong fort of Sion, and being therefore conscious to themselves of much in∣gratitude against their sovereigne, and fearing withall his just displeasure against them, they durst not think of going forth to meet him; David therefore by the priests who had stayed all this while in Jerusalem, sends them word how ready he was to pardon and forget all that was past, Why are you the last to bring the king back to his house? and assures them that his affection to them was singular, as being his brethren of the same tribe with himself, Ye are my brethren, ye are my bones, and my flesh, and acquainting them what he had heard concerning the resolution of the other tribes, warns them to take heed that they were not the last in fetching home their king that had cause to be the first: and thus was David a notable type of Christ, who doth also fetch in rebels to God, by proclaiming the tidings of mercy to them, the terrours of the Law may scare sinners, and make them desire if it were possible, to runne away from God, but it is the tender of grace in the Gospel, that makes them come in and submit themselues.

Vers. 13. And say ye to Amasa, Art thou not of my bone, and of my flesh, &c.] David doubting that Amasa, despairing of the pardon of his offence, might draw from him a great part of the strength of Israel, now under his command, he sent particularly to him, both to assure him that he was ready to receive him into his favour again, and to give him the respect of a near kinsman (for he was indeed his sisters sonne, 1. Chron. 2.16, 17.) and also to proffer him the place of captain of the host, (the place which Absalom had given him, and which Joab now enjoyed, and had long since purchased by his valour, 1. Chron. 11.6.) God do so to me, and more also, if thou be not captain of the host before me continually, in the room of Joab: and thus did David seek both to satisfie Amasa, and winne him to come in, and withall to weaken the excessive power of Joab, who had alwayes carried him∣self too too insolently towards him, and had now lately much provoked him, both by slaying Absalom, against his expresse command, and speaking so roughly and rudely to him, when he was in heavinesse lamenting his death.

Vers. 14. And he bowed the heart of all the men of Judah, even as the heart of one man, &c.] Some understand this of Amasa, that upon this promise made to him, by David, he presently inclined the hearts of all the men of Judah to David, so that unanimously they sent to the king, their desire, that he should return to Jerusalem again, and the tender of their fealtie and alleageance to him, as in former times; but I rather think with others, that this is spoken of David, and that it is mentioned as the happy effect of this his wise, and gentle carriage of himself, both towards the men of Judah in generall, and Amasa in particular; namely, that herewith he bowed the heart of all the men of Judah, to desire unanimously to settle him again in the throne; it might have cost a great deal of bloud to have subdued them by force; but by these tenders of grace, he bowed their hearts to him, even according to his own desire.

Vers. 17. And they went over Jordan before the king.] That is, before the king came over, to wit, to meet him there on the other side, and to fetch him over.

Vers. 20. I am come the first this day of all the house of Joseph, to go down to meet my Lord the king.] It may be justly questioned why Shimei, who was of the tribe of Benjamin, chap. 16.5. should here say, I am come the first this day of all the house of Joseph; but to this two answers may be given, which have good evidence of reason in them (to omit others that are not so satisfactory as these are) to wit, first, that hereby is meant, that he was the first of all the tribes of Israel that came to the king, as considered apart from the tribe of Judah: the Scripture is wont ordinarily to divide the tribes into Judah and Israel, and the tribes of Israel so re∣ckoned a part from Judah, are usually called Ephraim (because that was the chief of those tribes) as Esa. 7.2. Syria is confederate with Ephraim; and the house of Jo∣seph, Psal. 80.1. Give eare O shepherd of Israel, thou that leadest Joseph like a flock: and Zach. 10.6. I will strengthen the house of Judah, and I will save the house of Joseph: and so here in the same regard all the tribes of Israel, as distin∣guished from Judah, are comprehended under these words, the house of Joseph: or secondly, that hereby is meant that he was come before any of the house of Joseph, I am come the first this day of all the house of Joseph: that is, I am come before any of the tribes of Israel, and because indeed where Judah and Israel, or the house of Judah, are distinguished in the Scriptures, Benjamin is usually reckoned with Ju∣dah,

therefore many Expositours do rather approve of this last resolution of this doubt.

Vers. 22. And David said, What have I to do with you ye sonnes of Zeruiah, that ye should this day be adversaries unto me?] That is, that you should advise me to that which may prove so exceeding prejudiciall to me; my adversaries could not wish me more hurt, then this which you advise may bring upon me.

For do not I know, that I am this day king over Israel?] That is, am I not this day reestablished again in my kingdome, which I had in a manner lost? and would it be convenient to damp the joy of this day with shedding bloud? or would it be safe to beat off them that begin now to submit themselves, and to endanger my yet unsettled estate, by shewing such severitie to him that first stooped, and acknowledg∣ed his fault? and should not Gods mercy in restoring me to my kingdome, induce me to shew mercy to others?

Vers. 23. Therefore the king said unto Shimei, Thou shalt not die, and the king sware unto him.] Yet at his death, he gave Solomon charge to put him to death, 1. kings 2.9. his hoar head bring thou down to the grave with bloud, as perswading himself happely, that therein he should not break his oath: first, because he sware onely for himself, that he would not put him to death, I sware to him by the Lord, saying, I will not put thee to death: secondly, because he did not (as it may seem) absolutely enjoyn his sonne to put him to death for this fact, but to take some other occasion to do it, for so much those words seem to imply, which there he useth: thou art a wise man, and knowest what thou oughtest to do unto him, namely, that if he watched and observed him well, his malice and wickednesse would break forth, and give occasion enough, in somewhat or other, to proceed against him in a way of justice, and so then he might punish him for all together.

Vers. 26. And he answered, My Lord O king, my servant deceived me, for thy servant said, I will sadle me an asse, &c.] To wit, in that when Mephibosheth had told him that he would have an asse sadled, that he might ride to the king, he took away the asses, and went secretly to David, leaving him behind, a poore lame man, no way able to help himself.

Vers. 28. For all of my fathers house were but dead men before my Lord the king, &c.] That is, we were in thy power, thou mightest have put us all to death, and enough thou hadst been provoked by our family especially by the attempt which Ishbosheth made, and therefore, saith he, what right have I yet to cry any more unto the king? that is, what cause have I therefore to complain, though that which was given me, when there was so little cause for it, be now taken away.

Vers. 29. And the king said unto him Why speakest thou any more of thy mat∣ters? I have said, Thou and Z••ba divide the land.] Some understand this thus, as if he had said, thou needest say no more, I believe and approve thy excuse, the latter sentence given upon Ziba's slander to wit, that he should have thy land. I recall, and do reestablish my former, which was, that thou and Ziba divide the land that is, that Ziba shall occupy the land to halves for thy use, for this they conceive was the order which David appointed at first chap. 9.10. to wit that Ziba should till the land, &c. and then he should have ••alf the encrease for his cost and labour and the other half Mephibosheth should have, and that this David did now again esta∣blish,

and that therefore David useth these words, I have said, as having respect to his first order. But most Expositours do farre otherwise understand this sentence, and I think rightly, to wit, that David as still scarce fully satisfied concerning Mephi∣bosheth, and not willing to give any discontent to Ziba, especially at this time, pre∣tended haste, that he had not leisure to examine the businesse any further, and there∣fore at all adventures resolved to go a middle way, and so to determine it thus, that they should divide the land betwixt them; I have said, that is, this I decree, and it shall not be altered, thou and Ziba divide the land: and indeed, if this were not the meaning of his words, why should Mephibosheth have answered David to shew himself contented, vers. 30. Yea, let him take all, forasmuch as my lord the king is come again in peace, &c. It is indeed very strange, that David so good and just a king, should passe such an unjust sentence, especially against Mephibosheth, the sonne of his beloved Jonathan, with whom he had made a solemn covenant, that he would shew kindnesse to him, and to his seed after him: for first, the tale that Me∣phibosheth told was in it self very fair and probable: secondly, even the poor plight wherein he was (for he had neither dressed his feet, nor trimmed his beard, nor washed his clothes, since the king went from Jerusalem) made his report of the bu∣sinesse the more credible, there being no appearance in this of one that affected to be king of Israel, as Ziba had slandered him: and thirdly, Ziba's being present and not answering a word to what Mephibosheth said, made the truth of this charge unquestionable: but it seems David was loth to displease Ziba by taking back from him all that he had given him, especially at this time, when he was so desirous to endear himself to every body as much as he might, and therefore he hoped to salve all by appointing them to divide the land between them.

Vers. 33. And the king said unto Barzillai, Come thou over with me, and I will feed thee with me in Jerusalem.] Thus David was carefull to requite those that had shewed him kindnesse in his affliction; and so will Christ remember their love, and requite their kindnesse abundantly that afford any help or relief, to him or to his poor members, Matt. 25.34, 35. Come ye blessed of my father, inherit the king∣dome: For I was an hungry, and ye gave me meat, I was thirsty and ye gave me drink, &c.

Vers. 40. And all the people of Judah conducted the king, and also half the people of Israel.] That is, those of Israel that had stuck to the king in the warre, and fell not from him, and such as were since come and were reconciled to him, as that thousand of Benjamin, vers. 17. yet the precise half is not to be understood, but onely a part, to wit, that they were not so wholly there, as the men of Judah were.

Vers. 43. And the men of Israel answered the men of Judah, and said▪ We have ten parts in the king, &c.] To wit, as being ten of the twelve tribes, for the men of Benjamin were with Judah.

And the words of the men of Judah, were fiercer then the words of the men of Israel &c.] To wit, when they answered this objection of the men of Israel, they did not seek to appease the Israelites of the ten tribes, but when they came to reply upon them, their language was fiercer and rougher then the others had been.

CHAP. XX.

Vers. 1. ANd there happened to be there a man of Belial, whose name was Sheba, &c.] As bones new set are easily put out again, so a people that have broken out into sedition and newly quieted, if they be not very charily handled, are apt upon every light occasion to make a new insurrection, and so it was now with the Israelites; for by occasion of the quarrell between them and the men of Judah, mentioned in the latter end of the foregoing chapter, Sheba the sonne of Bichria man of Belial, as he is here termed (concerning which see the note▪ Deut. 13.13.) perswaded the Israelites presently to cast of Davids government; and the motion he made, they as readily embraced, We have (saith he) no part in David, neither have we inheritance in the sonne of Jesse: in which words, though it may seem he al∣luded to some phrase of speech usuall amongst the Israelites when they disclaimed their interest in any thing, and therefore we see the ten tribes used the same form of speech, when they revolted from Rehoboam, 1. Kings 12.16. The people answered the king, saying, What portion have we in David? neither have we inheritance in the sonne of Jesse, &c. Yet withall, he intimates the reason, why they should no longer be Davids subjects: namely, because they were sleighted, as if they had no part in the king, and therefore saith he, what is the sonne of Jesse to us, let the men of Judah enjoy him wholly to themselves, and let us choose a king of our own; his scornfull speaking of David shews, that as a Benjamite he still grudged at the re∣moving of the kingdome from their tribe in the house of Saul.

Vers. 3. And the king took the ten women his concubines, whom he had left to keep his house, and put them in ward, &c.] This David did, first, because they had yeilded to the incestuous lust of Absalom; (for they should rather have dyed then condescended to him) and secondly, because he judged it not fit to go in unto them, that had been defiled by his own sonne, or to leave them to be defiled by others.

Vers. 4. Then said the king to Amasa, Assemble me the men of Judah, &c.] And thus as he had promised, chap. 19.13. David imployed Amasa as the generall of his forces in Joabs room.

Vers. 5. But he tarried longer then the set time which he had appointed him.] To wit, either because the people that had been formerly commanded by Joab, were not willing to change their Generall and to submit to Amasa, or because Amasa did not cordially follow the businesse for David, or because indeed, the time pre∣scribed by David for raising the trained bands of Judah was too little to do it in, for out of a desire that David had presently to crush this insurrection of the ten tribes, he had allowed Amasa but three dayes for that service, as is expressed in the former verse.

Vers. 6. And David said to Abishai, Now shall Sheba the sonne of Bichri do us more harm, &c.] David was much troubled at Amasa's delay, but yet Joab he would not imploy, both because he was still discontented against him for his killing Absalom, and because he knew well that Joab was also discontented for the losse of his place, and should he be now imployed again, would be ready enough to presse into that place again, from which he had deposed him; and therefore he called Abi∣shai

and sent out him, and enjoyned him to take his Lords servants, that is, Da∣vids the kings guard, and with them to pursue Sheba.

Vers. 7. And there went out after him Joabs men, and the Cherethites and the Pelethites, &c.] Those are called Joabs men, that had been under his command, as for the Cherechites and Pelethites, see the note, chap. 8.18.

Vers. 8. And Joabs garment that he had put on, was g••rded unto him, and upon it, a girdle with a sword, &c.] Hereby it is manifest that Joab did of his own ac∣cord go along with his brother Abishai, as intending to murther Amasa; to which end also it was, that he had girt his garment close about him, that by hanging loose it might not encumber him: and secondly, he had girt his sword on the outside of his garment (which perhaps was not his usuall custome) and had it withall so loose in the scabbard, that as he stepped forth to Amasa to bow down, and salute him, it fell out of it self, which was no doubt purposely done, that under a pretence of taking up the sword, he might without any suspicion in Amasa do what he intended (having formerly imbrued his hands in the bloud of Abner, and not punished for it) though his cousin german, as is noted before, chap. 17.25. because David had conferred his office upon him.

Vers. 10. But Amasa took no heed to the sword that was in Joabs hand &c.] That is, he never thought of any danger that was in that, he took that to be occa∣sioned, by the casuall and unexpected falling of his sword out of his scabbard as he came to salute him, and therefore hearing him speak so smoothly, and seeing him embrace him so lovingly, he never suspected any danger in his sword; and thus was Amasa punished by the just hand of Gods providence for his unnaturall re∣bellion against his uncle David his Lord and Sovereign; though David had par∣doned him, God would not suffer him to go unpunished.

Vers. 11. And one of Joabs men stood by him, and said, He that favoureth Jo∣ab, and he that is for David, let him go after Joab, &c.] Least the sight of their slain Generall should beat off the souldiers from going any further, one of Joabs men stood by him, no doubt by Joabs appointment, as it were to justifie the fact, and to advise them if they were friends to Joab, and the king, to go on after him, who would now be their leader in this enterprize, which David had neither justly nor safely committed to Amasa's trust.

Vers. 12. And Amasa wallowed in bloud.] To wit, by reason of the pangs of death that were upon him.

And when the man saw that all the people stood still, &c.] That is, when the man mentioned in the foregoing verse, that had encouraged the souldiers to march on after Joab, saw that for all this, they stood still as astonished at that which was done, he removed Amasa's dead body out of the high way.

Vers. 14. And he went through all the tribes of Israel unto Abel, and to Beth∣maachah, &c.] That is, Sheba having gone through all the tribes to stirre them up against David, came at length to Abel, and to the places adjoyning, where Joab found him.

Vers. 18. They were wont to speak in old time, saying, They shall surely ask coun∣sel at Abel, and so they ended the matter.] According to the translation that is set in the margin, the meaning of the place must needs be this, that in the beginning

the citizens of Abel perswaded themselves, that surely Joab would before he pro∣ceeded to force them, propound his demands to them, and so they should make an end of the difference: but as the words are rendred in the text, they may have a double sense: for first, some expound it much after the same manner, to wit, that in old time they were wont to say according to the expresse law of God, Deut. 20.10. that when they came against a citie, they were first to make their demands and to propound conditions of peace, and so they ended the matter, as if she had said, sure∣ly had this enterprise been undertaken in former times, they would not have done as thou hast, they would have said, Surely we will first ask at Abel, and see whe∣ther they will consent to do what we shall require of them: secondly, some con∣ceive it to be an allegation of an old proverb, They were wont to speak in old time, saying, They shall surely ask counsel at Abel: to wit, because it seems there were in times past in this citie, men eminent: for wisdome and abilitie to give counsel, espe∣cially concerning the laws, insomuch that they used to come up from all parts of the kingdome to take advice there, and so they ended the matter; that is, many a con∣troversie was thus peaceably dec••ded, and that this she putteth Joab in mind, either as an inducement to winne him to mercy, not to go about to destroy so famous a citie, or else, as by way of giving him a hint not to despise her counsel, yea, though she were a woman, since counsel given out of Abel, had wont to be held in high esteem, but the first exposition is best, and most generally received.

Vers. 19. I am one of them that are peaceable and faithfull in Israel.] Here this wise woman of Abel doth further disswade Joab from proceeding with such severity against this Citie by three severall Arguments; first, by pleading their innocency, I am one of them that are peaceable and faithfull in Israel: for this she speaks not of her self in particular, there being no reason that the whole citie should be spared, because she was peaceable, but she speaks in the name and person of the whole citie; to wit, that their citie Abel was peaceable and faithfull; and indeed it may well be, that either the citie knew nothing of Sheba's guilt, and did shut their gates not to defend Sheba but onely because they heard of an Army that was coming against them: or at least that though there might be a faction in the citie, that were abet∣tors of Sheba, yet for the generality of the people they were otherwise minded; and this she alledgeth to justifie the citie, and to stay the rage of Joab: secondly, by pleading the dammage that would redound to the Israel of God by the ruine of this citie, Thou seekest to destroy a citie, and a mother in Israel, that is, the chief citie of a Province, a mother citie. The chief cities of a Countrey are called in the Scrip∣ture, mothers, partly in regard of the multitude of the Inhabitants which are there bred and brought up as it were in the lap and bosome of a mother, and are by her defended and sheltred from the violence of those that would hurt them, and liberal∣ly provided for, and sent forth perhaps into other parts of the land with a large por∣tion of outward things, but principally in regard of the towns and villages about them, either because the cities had the command over them, or at least because the towns and villages had much dependance upon them, as children upon their mo∣ther, for counsell and direction in their weightiest affairs, for defence against invading enemy, and for a supply of thing, convenient for them; and so this wo∣man tearms her citie a mother in Israel, to shew what a mischief he should do to

the land of Israel, in ruinating such a citie; and thirdly by pleading the wrong that therein would be done unto the Lord, in that the people were the people of God that were like to be destroyed in it, and the citie a part of the inheritance wherein God had placed his people, Why wilt thou saith she, swallow up the inheritance of the Lord? where also the expression she useth of swallowing up the inheritance of the Lord, is very observable, for thereby she covertly blames him for his violent and furious proceedings against them, and intimateth that if he would not do all in a passion, but would a little deliberate of these his proceedings, he would be soon of another mind.

Vers. 21. But a man of mount Ephraim (Sheba the sonne of Bichri by name) hath lift up his hand against the King.] He was of the Tribe of Benjamin, but dwelt it seemeth in mount Ephraim, and therefore Joab calls him a man of mount Ephraim.

And the woman said unto Joab, behold his head shall be thrown to thee over the wall.] This she promiseth with such confidence, either because she knew already the minds of those that were able to do it, or because she was assured they would be wonne to it, and not hazard the citie to shelter a Traitour; and indeed that the inhabitants were by her perswaded to yield to this, the words in the following verse seem clearly to imply, Then the woman went unto all the people in her wis∣dome, &c. that is, by her wisdome in pleading with them, and the strong reasons she alledged, she perswaded the Citizens to cut off his head, &c.

Vers. 23. Now Joab was over all the host of Israel.] As before when David was first settled in the kingdome the names of his chief Officers were expressed chap. 8.16. So here again, first to let us see that Joab recovered his place, David perhaps not knowing how to oppose it; and secondly to she how fully David was re∣etablished in the kingdome, all things being setled again in the former order.

Vers. 24. And Adoram was over the tribute.] This office was not mentioned before, chap. 8. for since that, David had enlarged his Dominions, and made many nations tributary to him, and thereupon this office was committed to Adoram.

Vers. 25. And Sheva was scribe.] Or Seraiah, chap. 8, 17.

CHAP. XXI.

Vers. 1. THen there was a famine in the dayes of David, three years, yeare af∣ter yeare, and David enquired of the Lord.] Though this story of the three years famine, be here related after that of Absaloms rebellion, and Sheba's insurrection against David, yet it is generally held that both this and the following story, chap. 24. happened long before, and indeed if Absaloms rebellion was in the the fourtieth yeare of his fathers reigne, who reigned in all but fourty years, chap. 5.4. as many gather from chap. 15.7. And it came to passe that after fourtie years, Absalom said unto the King, &c. this consequently must needs be before that, one∣ly because all these fore-mentioned troubles that befell David, befell him for his sinne with Bathsheba, therefore are they there inserted immediately after that, and these that concerned other matters are afterward related by themselves; the Scripture ra∣ther respecting the coherence of the matter and argument, then the consequence of the time, and so much methinks the very Text doth imply, giving no other note of

the time, but that it was in the dayes of David; though the sinne was long since committed, yet at length God began to punish the whole land for it by sending a fa∣mine amongst them, caused as it seems, vers. 10. by want of rain; and how ever at first David took it as a punishment laid upon them for the common sinnes of the land, yet when he saw that it continued three years together, he concluded there was some speciall thing wherewith God was offended, and for which he would be satis∣fied, and therefore then he enquired of the Lord.

And the Lord answered, It is for Saul, and for his bloudy house, because he slew the Gibeonites.] That is, many of the Gibeonites: in the following verse it is in∣deed expressed, that he endeavoured to root them all out of the land; Saul sought to stay them in his zeal to the children of Israel and Judah, to wit, as pretending that it was neither profitable, nor honourable, nor safe for Gods people to suffer any of those cursed nations to live amongst them, whom God hath commanded them utterly to destroy. Exod. 23.33. Deut. 7.2. but it seems he did not openly professe this which he had purposed with himself: (for this would have been too manifest an act of tryranny and injustice, and too palpable a violation of the oath which Joshua and the Elders of Israel had taken, that they should live peaceably amongst them, Josh. 9.15. and besides had he gone this way to work, the poore Gibeonites could never have escaped his fury) no, though his intentions were utterly to root them all out of the land, yet the way he took to effect it was by picking quarrells severally against them, some at one time, and some at another, that so he might cut them off by degrees, and that under a pretence of Justice, either by charging them with forged accusations, or by aggravating any smaller offence, and making it to them capitall, or some such other wayes of heavie oppression; and thus intending to proceed in this close politick way though he slew many of them as is here expressed, yet it seems he was some way taken off before he could accomplish what he had determined: however for this cruelty of Sauls against the Gibeonites, it was as the Lord here tells David that the famine had been so long upon the land. It is for Saul, and for his bloudy house, because he slew the Gibeonites: Indeed considering what an exe∣crable act of cruelty that of Sauls was, when he slew fourescore and five of the Priests, and utterly destroyed their citie with all that were therein, both men and women, children and sucklings, &c. It is strange that Sauls posterity were not cal∣led to an account for that cruelty of Sauls against the Priests of the Lord, as well as for this against the Gibeonites: but for this two reasons may be probably given; first that it was to let the Israelites see that God will be avenged for shedding the bloud of the meanest, such as the Gibeonites were, who were as bondmen and slaves to the Israelites, as well as for shedding the bloud of the greatest: secondly, that it was to let the Jewes see that those of other Nations, if they were of the faith of Is∣rael, and were once received to be his people, were as acceptable to God, and as pre∣cious in his sight as the Jewes were; and thirdly, that it was to discover how the Lord abhorres all falsifying of oaths and covenants, in that he proceeded with such severity against Sauls posterity, because he had done the Gibeonites conrary to what Joshua and the Israelites had covenanted and sworn many hundred years ago; so hatefull to God all persidiousnesse is, whatsoever pretences are put upon it.

Vers. 2. The Gibeonites were not of the children of Israel, but of the remnant of the Amorites,

&c.] The Gibeonites were Hivites, Josh. 9.7. And the men of Israel said unto the Hivites, Peradventure ye dwell among us, &c. But both Hivites, and general∣ly all the inhabitants of Canaan, are usually in the Scripture called Amorites, Gen. 15.16. For the iniquitie of the Amorites is not yet full. Ezek. 16.3. Thy Father was an Amorite, and thy mother an Hittite.

Vers. 3. Wherefore David said unto the Gibeonites, What shall I do for you?] &c. It seems by this, that when David enquired of the Lord, he did not onely tell him wherefore this famine was sent, but also enjoined him to satisfie the Gibeonites for the wrong which had been done them: for why else should he allow them to pre∣scribe what should be done?

And wherewith shall I make the atonement, that ye may blesse the inheritance of the Lord?] That is, that ye may pray for the people of God, and the land which God hath given them for their inheritance: because the Lord had pleaded the cause of the Gibeonites by sending a famine upon the whole land of Israel, David looked upon them as men highly favoured of God, and therefore was the more desirous that they should pray for them.

Vers. 4. We will have no silver nor gold of Saul, nor of his house, neither for us shalt thou kill any man in Israel.] That is, save onely of his family that did op∣presse us.

Vers. 6. Let seaven men of his sonnes be delivered unto us, and we will hang them up unto the Lord, &c.] That is, to satisfie his justice, and appease his wrath, and that others by this example may learn to keep covenant, and not to oppresse the stranger that is taken under Gods protection: See the note Numb. 25.4.

Vers. 8. But the King tooke the two sonnes of Rizpah, &c. and the five sonnes of Michal the daughter of Saul, whom she brought up for Adriel, &c.] It is cer∣tain that not Michal but Merab her elder sister, was married to this Adriel the son of Barzillai, called the Meholathite, because he was of Abel-meholah in the Tribe of Benjamin, Judg. 7.22. and to distinguish him from Barzillai the Gileadite, chap. 19.31. 1. Sam. 18.19. When Merab Sauls daughter should have been given to David, she was given to Adriel the Meholathite to wife; and that Michal had no children to her dying day, 2. Sam. 6.22. Therefore Michal the daughter of Saul had no child unto the day of her death; and therefore doubtlesse these five sonnes of Adriel were the children of Merab Michals sister, and were onely brought up by Michal as her own (she having no children) and therefore called her sonnes, but are said to be brought up for Adriel her sisters husband.

Vers. 9. And they hanged them in the hil before the Lord.] That is, in a hill in Gi∣beah of Saul, vers. 6. that they might be a spectacle of Gods indignation against Saul for that sinne of his in slaying the Gibeonites, and thus did the Lord, punish that cruelty of Saul toward the Gibeonites, and withall did provide for the setling of the Kingdome upon David and his seed, by cutting off the posterity of Saul, lest they should be still plotting and practising against them.

Vers. 10. And Rizpah the daughter of Ajah took sackcloth and spread it for her upon the rock, &c.] Rizpah Sauls concubine the mother of two of those that were hanged, knowing it seems that the bodies of her sonnes were to hang up till God should testifie that he was appeased by giving them rain again (wherein doubtlesse

David had speciall direction from the Lord, for otherwise it had been against the expresse letter of the Law, Deut. 21.23. His body shall not all night remain upon the tree, but thou shalt bury him that day.) That she might defend their bodies both from birds and beasts, she resolved to watch them, and to that end she took sackcloth and spread it for her upon the rock; that is, she spread therewith a Tent in the rock next adjoyning, the better to defend her from the heat, and withall perhaps to testifie her sad and mournfull condition, in regard of this shamefull death of her children, and so continued watching them, untill water dropped upon them out of Heaven; till God sent rain upon the land as was desired; she that had been Sauls concubine it is likely had servants to have done this; but such was the strength of her affection, that she could not be satisfied, unlesse she did it, or saw it done her self.

Vers. 12. And David went, and took the bones of Saul, &c] Hearing as it is said in the foregoing verse, what affection Rizaph had shown to her sonnes that were hanged, and how carefull she had been to keep their dead bodies from being torn and mangled, that they might be decently interred, partly as being stirred up by the example of Rizpah, to shew the like respect to the dead bodies of Saul and his fami∣ly, and partly that this honourable buriall of her sonnes, might be some comfort to that poore sad woman, he went himself and fetched the bones of Saul and Jonathan, and buried them together with the bones of those, that were lately hanged in the Se∣pulchre of Kish the father of Saul.

Vers. 13. And they gathered the bones of them that were hanged.] That is, after their bodies had been buried for some time; or else we must say, that the bodies hanged so long ere rain came, that the greatest part, at least of the flesh, was con∣sumed.

Vers. 15. And David waxed faint.] To wit, as being then grown old, and therefore not so well able to hold out in the fight, as formerly he had been.

Vers. 17. Thou shalt go no more out with us to battel, that thou quench not the light of Israel.] That is, for fear thou shouldest be slain, in whom consists the conduct, joy, and life of thy people: kings are called in the Scripture the light of their peo∣ple, 1. Kings 15.4. The Lord his God gave him a lamp in Jerusalem, to set up his sonne after him: Psal. 132.17. I have ordained a lamp for mine anointed: partly, because by their wisdome the people are governed, partly because they are to shine as lights by good example; but principally, because they are the means of so much joy and comfort to a people, and thence it is that the people here tell David, that by his death the light of Israel would be quenched.

Vers. 18. And it came to passe after this, that there was again a battel with the Philistines at Gob.] This Gob it seems was near unto Gezer, and therefore, 1. Chron. 20 4. it is said that the battel was in Gezer.

Then Sibbechai the Hushathite slew Saph.] Or Sippai, 1. Chron. 20.4. This Sibbechai was one of Davids worthies, as was also Elhanan, mentioned in the fol∣lowing verse see 1. Chron. 11.26.••9.

Vers. 22. These foure were born to the giant in Gath, and fell by the hand of David, And by the hand of his servants.] Though David did not kill them himself, yet their death is ascr••bed to David as well as to his captains, and that be•••• 〈◊〉〈◊〉 they fought in his quarrel; and under his command.

CHAP. XXII.

Vers. 1. ANd David spake unto the Lord the words of this song, in the day that the Lord had delivered him, &c.] In expressing the time, and the occasion of Davids composing this following Psalme, to wit, that it was when the Lord had delivered him out of the hand of all his enemies, and out of the hand of Saul; his deliverance from Saul is particularly mentioned, not because that was the last of his deliverances, but because that was the greatest; the fury and rage of Saul against him, was greatest and of longest continuance, and brought him often into the greatest dangers, and therefore he mentions this particularly: when David had gotten some breathing-time from his troubles, he gave not himself to idlenesse and worldly pleasures, but calling to mind his many former deliverances, he compo∣sed Psalmes of thanksgiving, that God might have the glory of all that he had done for him.

Vers. 2. And he said, The Lord is my rock, and my fortresse, and my deliverer, &c.] This very song we have again in the book of the Psalmes, and it is there the 18. Psalme, onely there are some clauses here, that are expressed there in other words, and in some places a clause is now and then added also in one of them, which is not in the other, as here in the very beginning of the Psalme we have not those words, I will love thee, O Lord, my strength, which are there prefixed, the reason whereof may be, as some Expositours conceive, because here we have it, as it was at first com∣posed by David; but there as it was afterwards revised, and upon second thoughts, in some expressions, altered and changed, when he delivered it to the Levites to be sung in the Temple: the reason why he useth here in the entrance of the Psalme, such variety of expressions to set forth the praise of God, calling him his rock, his fortresse, his deliverer, his shield, the horn of his salvation, his high tower, his refuge, his sa∣viour, is partly, because his heart was so full of thankfulnesse upon the considerati∣on of his many deliverances, that this made him so abundantly to powre out his soul in the high praises of God, he thought he could never sufficiently expresse them; and partly, because he desired hereby to set forth, what an alsufficient defence the Lord was unto him, that God was all in all for his preservation, and that there was no securitie to be thought on, but he had found it in God.

Vers. 3. The God of my rock, in him will I trust, &c.] Psal. 18. vers. 2. this is expressed thus, my God, my strength, in whom I will trust; and the last clause of this verse. my refuge, my Saviour, thou savest me from violence, is not in the 18. Psalme: as for the next words here, he is my sheild, and the horn of my salvation: a horn signifieth in the Scripture, power, and glory, Psal. 92.10. My horn shalt thou exalt, like the horn of an unicorn, Amos 6.13. Have we not taken to us horns, by our own strength: Hab. 3.4. He had horns coming out of his hand, and there was the hiding of his power: horns therefore are used to signifie kings, Dan. 8.21. The great horn that is between his eyes, is the first king: Rev. 17.12. And the ten horns which thou sawest, are ten kings, &c. in which regard Christ is called an horn of salvation, Luke 1.69. God therefore is here called by David the horn of his salvation, to imply, that by him he had been advanced and enabled, both to defend himself, and to push down his enemies before him.

Vers 5 When the waves of death compassed me: the floods of ungodly men made me afraid.] To expresse the condition he was in, by reason of his enemies, David compares them here to waves, and floods of waters: first, to set forth the multitude of his enemies, they came in amain to Saul from all parts of the kingdome, to take part against David, as in a flood the waves come tumbling, and rowling one in the neck of another: secondly, to signifie the violent rage of his enemies who were in this regard like floods of water that come rowling down from hills, and mountains, and carry all before them: and thirdly, to intimate that yet like land floods, that continued not long, their roaring rage made him afraid, but that fear did drive him to God (as it follows in the next verse,) and then their rage was soon stilled, and so his former fears made him now the more thankfull.

Vers. 6. The sorrows of hell compassed me about, the snares of death prevented me.] That is, deadly sorrows and dangers had so hemmed me in, that there seemed to be no possibilitie of escaping them, no more then there is of a sick mans escape, that hath pangs of death already upon him, I was brought to the very brink of hell, or of the grave, there was but a step betwixt me and death, 1. Sam. 20.3. and to the same purpose tends the next clause, the snares of death prevented me, that is, my enemies had so cunningly contrived their plots for my death, that like hidden snares they were ready to take hold on me suddenly, ere I was aware of them, in so much, that all hope of help seemed to be prevented; if help should come, it would come too late.

Vers. 7. I called upon the Lord, and cried to my God, and he did then heare my voice out of his Temple.] That is, he heard me out of heaven, which is here called the Temple of God, because the Temple was a type of heaven: first, as being the place of Gods speciall presence (fot though God be every where present, yet in hea∣ven he manifests his presence in a more eminent manner then elsewhere:) secondly, in regard of the exceeding glory of heaven, which to shadow forth, the Temple was built so exceeding glorious: and thirdly, in regard of the transcendent holinesse of heaven, whither no unclean thing shall ever enter, where God is continually served by his Angels, and glorified Saints, and there is not the least mixture of pollution in their service.

Vers. 8. Then the earth shook and trembled; the foundation of heaven moved, &c.] In these and the following words David sheweth how the Lord in his hot dis∣pleasure, fought from heaven against his enemies, and poured forth his vengeance upon them, and that under the similitude of a sore tempestuous storm, when the earth quakes, the air is covered with thick, black, and dark mists, and sends forth winds, rain, thunder, and lightning, &c. first, to imply that the Lords power and terrible wrath, was as evidently to be seen, and as much to be admired in the de∣struction of his enemies, as in a horrid and terrible storm, wherein every one is forced to acknowledge his hand: and secondly, to imply how suddenly God rescued him and destroyed them; things were changed on a sudden, as when a storm unex∣pectly ariseth in the air: and thirdly, to allude to the punishment of Pharaoh and the Egyptians, when God rescued his people thence, for the Scriptures do usually al∣lude to that redemption of Israel out of Egypt, that being as it were the archtype, or chief pattern, wherein God meant to let his people see, how in all succeeding ages, be would deliver them, and destroy their enemies; in Psal. 18.7. this first clause is

expressed thus, the foundations of the hills moved, and the meaning is, that the hills were shaken even from their very foundations, or bottomes; but here these hills are called the foundations of heaven, as elsewhere also, to wit, Job. 26.11. the pillars of heaven, because the tops of high mountains seems to touch the clouds, and the heavens seem to lean upon them; and because the earth is in the centre of the world, about the which, the heavens do continually turn.

Vers. 10. He bowed the heavens also, and came down, &c.] For in rainy and tempestuous weather, not onely the tops of hills seem covered with clouds, but every where the lower region of the air is filled with mists, and cloudy darknesse; but withall some conceive, that this following expression, and darknesse was under his feet, is used to imply Gods coming invisibly to the help of David.

Vers. 11. And he rode upon a Cherub, and did flie: and he was seen upon the wings of the wind.] In Psalme 18.10. it is, And he did flie upon the wings of the wind: David here speaketh of strong and violent winds, which the Lord also useth as his instruments in the execution of his judgements; he saith, that he rode upon a Cherub: to wit, because the Lord governs the winds at his command, by the mini∣stery of the Angels, they raise them, and they still them: and they order them as God hath appointed, and he useth the word Cherub, rather then that of Angel, be∣cause the Angels were represented in the mercy seat and tabernacle, under the figure of golden-winged Cherubims, and he desired so to expresse the power of God here, as withall, he might put them in mind, that it was that God who did all these things, that had entred into a speciall covenant with Israel that he would be their God, and they should be his people, and so dwelt among them in his tabernacle.

Vers. 12. And he made darknesse pavilions round about him.] To wit as a king that being angry, should withdraw himself from his subjects, and not suffer them to see him.

Vers. 13. Through the brightnesse before him were coals of fire kindled, &c.] This is somewhat varied, Psal. 18.12, 13. At the brightnesse that was before him his thick clouds passed, hail-stones and coals of fire. The Lord also thundred in the hea∣vens, and the highest gave his voice, hail-stones and coals of fire.

Vers. 15. And he sent out arrows, and scattered them; lightning and discom∣fited them.] By Gods arrows here, are meant thunderbolts or hail-stones, &c. as the hail-stones that fell upon the Canaanites, are called arrows, Hab. 3.11. and therefore also, Psalme 18.14. the last clause is expressed thus, He shot out lightning, and discomfited them.

Vers. 16. And the chanels of the sea appeared, the foundations of the world were discovered, &c.] This is meant of the raging of the seas in tempestuous wea∣ther, when the waves will rise in such an admirable manner, as if in the gulfs and breaches of the waves made thereby, the very channel and bottome of those seas would be discovered and laid bare; yet withall, there may be in these words, an al∣lusion to the drying up of the red sea and Jordan before Israel.

Vers. 17. He sent from above, he took me, he drew me out of many waters.] This expression David useth, to imply how strange and miraculous his deliverance was, as if a hand from heaven had been reached forth to snatch him up when he was ready to sink.

Vers. 18. He delivered me from my strong enemy, &c.] This seems to be meant of Saul in particular, but may be also understood indefinitely of all his strong ene∣mies: the like may be said of that clause, vers. 49. Thou hast delivered me from the violent man.

Vers. 20, He brought me forth also into a large place, &c.] That is, he freed me out of all the straits I was in, and this he did, not for any merit in me, but of his own free grace and favour, He delivered me because he delighted in me.

Vers. 21. The Lord rewarded me according to my righteousnesse, &c.] That is, according to mine innocencie, in regard of mine enemies. Davids enemies charged him with ambition, rebellion against Saul, and many other grievous crimes; but they charged him unjustly, and therefore God that knew his integrity, took his part against his enemies: nor need we startle at it, that David calls the good which God had done for him, a reward and a recompence; for though the obedience of Gods servants is a due debt which they owe to God, and it is God that enables them to do what they do; yet God of his own free grace may reward them that serve him, though their works be farre short of that which they should be.

Vers. 22. For I have kept the wayes of the Lord, and have not wickedly depart∣ed from my God.] That is, I have not cast off that care and endeavour to walk in Gods wayes, which God requires in all his servants; because every man by the law of nature is bound to obey the law of his Creatour, therefore when men do not herein keep close to God, they do in a manner forsake him, there sinne is in a degree a de∣fection from God: but yet because Gods righteous servants do sincerely desire and endeavour to keep his laws, even then when they break them; therefore indeed their slips are not an absolute defection from God, and to distinguish Davids failings from such a desperate apostasie, speaking here of his integrity, he expresseth it thus, that he not had wickedly departed from his God.

Vers. 25. Therefore the Lord hath recompensed me according to my righteous∣nesse, according to my cleannesse in his eye sight.] Or, The cleannesse of my hands, as it is expressed, Psalme 18.24.

Vers. 27. And with the froward thou wilt shew thy self unsavourie.] That is, as they walk crosse and contrary to thee, so thou wilt walk contrary to them, oppo∣sing and crossing them in all they do; according to that, Levit. 26.27 28. And if ye will not for all this hearken unto me, but walk contrary unto me, then I will walk con∣trary unto you also, in fury. &c.

Vers. 28. And the afflicted people thou wilt save, but thine eyes are upon the haughty, that thou maist bring them down.] This is added, to clear that which went before, though God seem not alwayes to deal with men as they deserve, yet the issue shews he doth: for though the righteous be afflicted for a time, yet they at length shall be saved, and though the wicked prosper a while, yet at length in their pride they shall be be brought down, Thine eyes are upon the haughtie, or, Thou wilt bring down high looks, Psalme 18.27. when he spares such for a time, he doth but watch for an opportunitie to poure out his wrath among them: his eyes are upon them all the time to watch for a fit season to ruine them.

Vers. 29. For thou art my lamp, O Lord: and the Lord will lighten my dark∣nesse.] Or as it is expressed, Psalme 18.28. For thou wilt light my candle, the Lord

my God will enlighten my darknesse: the meaning is, either that God would turn his affliction and grief into prosperity and comfort, according to that, Esther 8.19. The Jews had light and gladnesse, and joy and honour: or else, that God would direct him and comfort him in his afflictions, as God makes the wicked grope even at noon, so he causeth a light to shine upon his righteous servants, even in their greatest dark∣nesse, by directing them what to do, when of themselves, they know not which way to turn themselves, and as a candle is a great comfort in the dark, though it doth not make day where it comes, as the sunne doth, so it is a great mercy, when God doth chear up, and enlighten the spirits of his people in affliction, though he doth not take the affliction away.

Vers. 30. By my God have I leaped over a wall.] That is, I have not onely scaled their walls, and so have taken their cities, forts, and castles, but I have done it spee∣dily; but it may also be meant of his overcoming all difficulties that were in his way.

Vers. 31. The word of the Lord is tried.] That is, it hath been proved to be true, by unquestionable proof and experience.

Vers. 33. God is my strength and power.] Or it is God that girdeth me with strength, Psalme 18.22.

And he maketh my way perfect.] That is, by him I fully accomplish all my at∣tempts, by his providence all impediments being removed, I fail not to perfect what I go about.

Vers. 34. He maketh my feet like hinds feet, &c.] This may be meant of agility, and nimblenesse, a great help in martiall affairs, 1. Chron. 12.8. and were as swift: as Roes upon the mountains: but I conceive, it is rather meant of his sudden and speedy successe, in taking the strong forts of his enemies, that as hinds do suddenly runne up to the top of inaccessible rocks, so he did suddenly take into his power the strong towers and forts of his enemies.

Vers. 35. A bow of steel is broken by mine arms.] It seems they had in those times some bows made of steel, because that is more flexible, and stronger then iron; whence is that, Job. 20.24, He shall flee from the iron weapon, and the bow of steel shall strike him through.

Vers. 36. And thy gentlenesse hath made me great.] In Psal. 18.35. it is, And thy right hand hath holden me up, and thy gentlenesse hath made me great.

Vers. 37. Thou hast enlarged my steps under me, &c.] Thou hast removed all impediments out of my way, that might hinder me in the enterprizes which I under∣took; and by that means I went on freely without any rub: the contrary we see is affirmed of the wicked, Job 18.7. The steps of his strength shall be straitned, and his own counsel shall cast him down: when a man goeth in a deep troublesome way, he can hardly stirre his feet, but passeth on slowly; but in a plain way, he may take large steps, and make what speed he will, hence is this expression.

Vers. 39. And I have consumed them, &c.] Psal. 18.38. I have wounded them that they were not able to rise, they are fallen under my feet.

Vers. 42. They looked but there was none to save them: even unto the Lord, but he answered them not.] Or, they cried, and there was none to save them, as is expressed. Psal. 18.41. for even wicked men, and idolatours, may in their extremi∣tie call upon the Lord; though doing it without faith and repentance their prayers

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are not accepted of the Lord, and the very light of nature teacheth men when they pray to look up unto God.

Vers. 43. Then did I beat them as small as the dust of the earth, I did stamp them as the mire of the street, and did spread them abroad.] In Psal. 18.42. it is, Then did I beat them as small as the dust before the wind, I did cast them out as the dirt in the streets: having said before, that they looked to God, and he regard∣ed them not, then he addes, then did I beat them, &c. when God once withdraws his protection and help from a people, it is an easie matter to tread them down, and beat them in pieces.

Vers. 44. Thou also hast delivered me from the strivings of my people, thou hast kept me to be the head of the heathen, &c.] That is, thou hast not onely delivered me from mine own people, over whom thou wert pleased to anoint me king, when they rose up against me (as we know they did in the warres that Saul made against him, in the rebellion of Absalom, the insurrection of Sheba, &) but hast also brought many nations of the heathens to be in subjection under me, and to acknowledge me, to be their Lord and head: now herein was David also a type of Christ; for first, the Jews that were Gods own peculiar people, and that pretended to trust in the promised Messiah, were the cruellest enemies to Christ that ever he had, and so it hath been since too, amongst those that have professed themselves Christians; never did Turks and infidels more for the ruin of Christs kingdome, then they have done; onely still the strivings of his people against his Scepter and government, have been in vain: and secondly, when the Gentiles were converted to the faith of Christ, he became then more truely then ever David was, the head of the heathen.

Vers. 45. Strangers shall submit themselves unto me, &c.] This is still intended both of David and of Christ, of whom David was a type; of David, in regard of the many neighbouring nations, that should become tributaries to him; of Christ, in re∣gard of the conversion of the Gentiles, who were aliens and strangers from the com∣monwealth of Israel, and did yet come in and submit themselves to Christ the sonne of David. In the margin these words are rendred thus, Strangers shall yield fained obedience unto me: and indeed, as it was no doubt true of many of the heathens that were subdued by David, that they submitted themselves to him, because they durst do no other: either for fear of being destroyed, or because the greatest number yield∣ed, and then it was in vain for them to stand out (for this is the lot of conquerours, their yoke is received, but they have not the hearts of them that stoop to it) so is it usually with those that become Christians, they yield Christ onely fained obedience, they call him Lord, but his yoke is burthensome to them, and they are farre from be∣ing such indeed, as they professe themselves to be.

As soon as they heare, they shall be obedient unto me.] That is, speedily, as soon as they heare of any coming against them, without any more ado; so terrible the very name of David should be unto them: but especially is this verified in Christ, of whom David in this was a type; for the hearing of the word of Christ preached, is that whereby they are brought to stoop to his Sceptre, Rom. 10.17. So then faith cometh by hearing, and hearing by the word of God: Ephes. 1.13. In whom ye al∣so trusted after you heared the word of truth.

Vers. 46. Strangers shall fade away, &c.] The meaning of this is, either that the

glory and strength of the heathens should by little and little decay and waste away, untill they came to submit themselves unto him; or else rather, that their hearts should die, and fade; and faint away within them for fear; and therefore it follows, and they shall be afraid out of their close places, though they be in places of never such im∣pregnable strength; even from these close places, these fortified cities, towers and castles, they shall be no lesse afraid, then if they were in some poor unwalled villa∣ges: and this also may be not unfitly applyed to Christ, for it must be the fear of Gods wrath, the spirit of bondage, that must bring men in to submit to Christs sceptre: as long as a man doth hope that his own righteousnesse will shelter him, and can trust in his prayers, his alms, &c. in these close places he will abide, and despise Christ: but if once he is afraid in his close places, he seeth the weaknesse and vanitie of these things, then he will come out of them, and disclaim all hope in them, and submit himself to Christ.

Vers. 52. Therefore I will give thanks unto thee, O Lord, among the heathen, &c.] The meaning is, that he would labour to spread the knowledge of God, and so to praise his name among the heathen nations that God had brought in subjecti∣on under him: but especially by a propheticall spirit, the prophet speaks this, with reference to Christs calling in of the Gentiles to be with the Jews one people, and therefore the Apostle, to prove that God intended to call in the Gentiles, cites this very place, Rom. 15.8, 9. Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: And that the Gen∣tiles might qlorifie God for his mercy, as it is written, For this cause I will confesse to thee among the Gentiles.

Vers. 51. He is the towre of salvation for his king: and sheweth mercy unto his anointed, unto David and to his seed for evermore.] That is Christ, Who was made of the seed of David according to the flesh, Rom. 1.3. Acts 13.23. Of this mans seed, hath God according to his promise, raised unto Israel a Saviour, Jesus: and so consequently, to the faithfull members of Christ, who are by faith the seed of Christ, Isaiah 53.10. He shall see his seed, &c. and therefore it is, Isai. 8.18. applyed to Christ, Heb. 2.13. Behold, I and the children which God hath given me.

CHAP. XXIII.

Vers. 1. NOw these be the last words of David.] That is, the last that he wrote by the inspiration of the holy Ghost, for the use of the Church.

David the sonne of Jesse said, and the man who was raised up on high, &c.] He mentions here of what house he came, and how God exalted him, that hereby the grace and mercy of God to him, might be the more magnified, in raising him from so mean an estate, to that height of honour wherein he lived.

Vers. 4. And he shall be as the light of the morning, when the sunne riseth, even a morning without clouds, &c.] That is, who so ruleth as is before said, he shall reign prosperously, and still encrease in glory; his glory shall be like the morning light, that shines more and more unto the perfect day, as the tender grasse springing out of the earth, by clear shining after rain, that is, the glory of his kingdome shall be great, and shall dayly encrease like the grasse, that hath seasonably the moistening rain, and warming sunne to make it sprout up and grow.

Vers. 5. Although my house be not so with God: yet he hath made with me an everlasting covenant.] This clause hath reference both to that which is said con∣cerning Gods command, vers. 3. He that ruleth over men, must he just, ruling in the fear of God: and also to that, vers. 4. concerning the prosperity and glory of his kingdome, who so ruleth his people, as is said, justly, and in the fear of God; and the meaning is this, though I have not been so exactly just, as God requireth in the ruling of his people, and though my posterity fail exceedingly of what God requires of them, and so be guilty as it were, of breaking covenant with God, and though therefore my house or kingdome hath not yet attained that height of glory, though that promise concerning the prosperitie of my house be not yet accomplished; ne∣verthelesse, seeing he hath made with me an everlasting covenant, to wit, that my house, kingdome, and throne shall be established for ever, chap. 7.16. namely in the Messiah that shall come out of my loins, and this covenant is ordered in all things, and sure, that is, ordered, and established in every thing, by him who is faithfull and sure to perform what he covenants with his children, though they come farre short of that which they should do, I know that this which he hath promised he will per∣form.

For this is all my salvation, and all my desire, although he make it not to grow.] That is, this which God hath promised concerning the everlasting kingdome of the Messiah springing out of my house, this is that whereon my salvation depends, this is that which I onely desire, although he make it not to grow, that is though the glory of my temporall kingdome do not grow and encrease, as was before promised, vers. 4. so this be performed, I shall have my desire.

Vers. 6. But the sonnes of Belial, shall be all of them as thorns thrust away, &c.] That is, all prophane, gracelesse, and stubborn wretches, that will not stoop to Gods government, (and why these are called sonnes of Belial, we may see in the note, Deut. 13.13.) because they cannot be taken with hands, that is, they are intractable and incorrigible, there's no dealing with them in a gentle way, they will scratch and tear those that offer to touch them, God will cut them up, and cast them out, deli∣vering them up to the instruments of his wrath, and so as thorns, they shall be ut∣terly burnt with fire, in the same place, that is, in the very place where they grew, or the place whither they are thrust away: and so the meaning may be, either that they shall be utterly destroyed and consumed here in this world, or that they shall be made the fewell of hell fire hereafter.

Vers. 8. These be the names of the mighty men whom David had.] His chief Colonels and Captains under Joab the Generall of all his forces, men renowned for their valour and admirable exploits, and such as were great supporters to David in all his troubles, as it is expressed, 1. Chron. 11.10. These also are the chief of the mighty men whom David had, who strengthened themselves with him in his king∣dome, and with all Israel to make him king: It seems that thirty of them, were Captains of thousands, over whom there were six Colonels, though the first three had some preheminence of place and honour above the second three: happely three of them were Colonels, and the other three were Lievetenant Colonels.

The Tachmonite that sate in the seat chief among the captains, (the same was Adino the Eznite) he lift up his spear against eight hundred, whom he slew at one

time.] In the 1. Chron. 11.11. this is expressed thus, Jashobeam an Hachmonite, the chief of the captains, he lift up his spear against three hundred, slain by him at one time: so that by comparing these two places together we may probably at least conclude concerning this man, who was the first of Davids worthies: first, that his proper name was Adino, as is here expressed: secondly, that he was called the Ez∣nite from the countrey where he was born, or bred; the Tachmonite, or Hach∣monite, from his parentage, being the sonne of one Tachmoni, or Hachmoni; and Jahobeam from his place of honour, because he sat in the seat, as is here said, to wit, as president of the counsel of warre among the captains, for Jashobeam or as it is in the margent of our bibles, Josheb-bassebet, doth indeed signifie, he that sits in the chair: and seems therefore to be a name given in allusion to his place of dignitie, as being the first of the first three colonels, the chief under Joab amongst the captains: and thirdly, whereas it is said here, that there were eight hundred whom he slew at one time; but in 1. Chron. 11.11. there is mention but of three hundred slain by him at one time: for the reconciling of this seeming difference, it must be held, ei∣ther that there were eight hundred slain by him at one time, & three hundred at ano∣ther; or else rather, (if both places relate one and the same fight) that he discomfited and put to flight eight hundred, whereof onely three hundred were slain outright by him, the rest by others, which yet are here said to be slain by him, because it was by means of his routing them, and beating them down before them, that they were slain.

Vers. 9. And after him was Eleazer the sonne of Dodo the Ahohite, &c.] That is, one of the posterity of Ahoah a Benjamite, 1. Chron. 8.4. this was also one of the three mighty men with David, that is, one of Davids three mighty men, to wit, the second of the first three, one of them that defied the Philistines, vanquished and smote them when the men of Israel were gone away; that is, when they fled from before the Philistines; for so it is expressed, 1. Chron. 11.13, 14. where also some circumstances of this exploit, are more particularly related, to wit, that it was at Pasdammim, and in a parcel of ground, full of barley, which he de∣fended against the Philistines, the rest of the people being sled away, and slow them there, so that at last the people returned to the spoil of the enemy, as it follows here in the next verse.

Vers. 10. And his hand clave unto the sword.] That is, when he had done slay∣ing the Philistines he was not able to let go his sword, or take his hand away from it; whether because his hand was as it were glued with bloud to the hilt of his sword, or because the nerves and sinews of his hand were so benummed with grasping it so hard, and holding it so long, that he could not take it off.

Vers. 11. And after him was Shammah.] This was the third worthy of the first three: in the 1. Chron. 11. this Shammah is not mentioned, but as is above noted, the very same exploit is there ascribed to Eleazar, which is here ascribed to Shammah, to wit, that he alone defended a field of corn against a troop of Phili∣stines, and rooted, and slew them, when his men runne away from him, onely this is said to have been done in a piece of ground full of lentiles; that by Eleazar in a parcel of ground full of barley: it is therefore probably conceived by Interpretours, that this exploit against the Philistines, was joyntly performed by both these cap∣tains at one and the same time, and therefore it is said, 1. Chron. 11.14. that they

set themselves in the midst of that parcel of ground, and delivered it, and slew the Philistines, and that there being both barley and lentiles in the same field, Eleazar kept the Philistines from the barley field, and Shammah from that part that had the lentiles.

Vers. 13. And three of the thirty chief went down, and came to David in the har∣vest time, &c.] There is nothing in the text whereby we can certainly conclude, who these three worthies were that fetched water from the well of Bethlehem for David: some think that they were three of those thirty named in the latter part of this chap∣ter; others, that they were the three colonells in the second rank, or Lieuetenant colonells: but the most generall opinion of Expositours is, that they were the first three immediately before mentioned, to wit, Adino the Tachmonite, Eleazer, and Shammah, which seems the more probable, because the 1. Chron. 11, 19. this passage is shut up with this clause: these things did these three mightiest. Before we are told what they did severally, here an exploit is added which they did all joyntly to∣gether, and if it be so, then these first words, and the three of the thirty chief went down, &c. must be thus understood, that the three chief of the thirty, or colonells and commanders of the thirty, that is over the thirty, went down and came to Da∣vid, &c.

Vers 15. Oh that one would give me drink of the water of the well of Bethlehem, &c.] Though David were happely at present distressed for want of water, yet he spake not these words, as desiring to stirre up any of his souldiers to fetch it for him, but occasionally to shew how precious a draught of that water would be in that his distresse, as if he should have said, what would one give now for a draught of the water of the well of Bethlehem.

Vers. 16. And the three mightie men brake through the host of the Philistines, &c.] Though they knew there was at that time a garison of the Philistines in Beth∣lehem, as is before noted, vers. 14. and that there was a band of the Philistines that lay in the valley of Rephaim, vers. 13. in the way as they were to go to Bethlehem: yet no sooner did David seem to wish for a draught of the water of the well of Bethle∣hem, but those three resolved to satisfie his desire, and so breaking through the host of the Philistines, to wit, which lay in the valley of Rephaim, they came to Bethle∣hem, and in despite of the garison there, drew of that water, and brought it unto David.

Neverthelesse he would not drink thereof, but poured it out unto the Lord.] That is, as out of respect to God, and to testifie how farre he was from desiring to to expose so rashly the lives of his Captains, for satisfying of his desire to drink of this water, he poured it out upon the ground, though it seems at that time they wanted water, and therefore that might be thought an act of folly, to cast away wa∣ter procured with so much danger; it is said, he did it unto the Lord, that is, out of a religious respect, to make known how farre he was from desiring to hazard their lives to please his appetite.

Vers. 18. And Abishai the brother of Joab, the sonne of Zeruiah, was chief a∣mong three.] That is, among the second three.

And he lift up his spear against three hundred, and slew them, &c.] Other va∣liant acts he did besides, as that when he went with David into the midst of Sauls

camp, 1. Sam. 26.6. Who will go down with me to Saul, to the camp, and Abishai said, I will go down with thee: 2. Sam. 21.16, 17. And Ishbi-benob, which was of the sonnes of the giant, (the weight of whose spear weighed three hundred shekels of brasse in weight, he being girded with a new sword, thought to have slain Da∣vid. But Abishai the sonne of Zeruiah succoured him, and smote the Philistine, and killed him: but here that onely is recorded, which was not mentioned before.

Vers. 20. And Benaiah the sonne of Jehoiada, the sonne of a valiant man, of Kabzeel, &c.] A citie in Judahs tribe, Josh. 15.21. this was the second of the se∣cond three.

He went down also, and slew a lion in the midst of a pit in time of snow.] His valour in slaying the lion, is here amplified by two circumstances: first, that it was in the midst of a pit, where the room was strait, and where he knew beforehand he must either kill or be killed: and secondly, that it was in the snow-time, when lions are most fierce by reason, then they want there prey, the sheep and cattel being usu∣ally shut up in such hard weather.

Vers. 21. And he slew an Egyptian, a goodly man: and the Egyptian had a spear in his hand, &c.] 1. Chron. 11.23. it is expressed that he was a man of great sta∣ture, five cubits high, and that his spear was like a weavers beam.

Vers. 22. These things did Benaiah the sonne of Jehoiada, and had the name among the three mighty men.] That is, among the second three; who was the third of the second three, is not here expressed, some reckon one of those worthies menti∣oned, chap, 21.18. &c. Sibbechai, Elhanan, and Jonathan: others Asahel the bro∣ther of Joab, vers. 24. and that especially, because there are thirty mentioned besides him, in the following verses, which seems to me most probable, yet nothing can be certainly concluded upon such uncertain grounds.

Thirty and seven in all.] There are here in this catalogue, onely thirty one na∣med, to which if we joyn the five worthies, or colonells mentioned in the former part of the chapter, that makes but thirty six; and therefore to make up this number of thirty seven; either Joab must be comprehended, as being generall of all the kings forces; or else the third of the second three worthies, not being here expressed by name.

CHAP. XXIV.

Vers. 1. ANd again the anger of the Lord was kindled against Israel, &c.] These words (and again) have reference to that which was before re∣lated, chap. 21. concerning the famine which the Lord in his displeasure sent a∣mongst the Israelites, immediately after that it seems the Lord was again angry with the Israelites for their wickednesse, and so he moved David against them, that is, for their hurt, to say, Go number the people of Israel and Judah, and the meaning of this, that the Lord did this by letting Sathan loose upon him, and leaving David to himself that he might be foyled by Sathan, and therefore it is said, 1. Chron. 21.1. And Sathan stood up against Israel, and provoked David to number Israel: and the like we have, 1. Sam. 26.19. If the Lord have stirred thee up against me, let him accept an offering: 1. Kings 22.22. I will go forth, and be a lying spirit in the mouth of all his Prophets.

Vers. 2. For the king said to Joab the captain of the host, which was with him, &c.] That is, he spake to Joab, who had the command in chief over the host, which were at that time in their course attending upon David. In 1. Chron. 27.1. &c. it is expressely said, that for every severall moneth there were severall bands, of four and twenty thousand, that did in their courses attend upon the king, and hence is this expression, captain of the host which was with him: and the rather happely is this clause added, because the host which now attended in Jerusalem upon the king, was to go out with Joab to attend him in this service of numbring the people.

Go now through all the tribes of Israel, from Dan even to Beer-sheba, and num∣ber ye the people, &c.] He enjoynes them to number the people, that is, all that were fit for warre, vers. 9. and there were in Israel eight hundred thousand valiant men that drew the sword; and the men of Judah were five hundred thousand men: and gives no other reason but this, that I may know the number of the people: and herein the sin of David is intimated, to wit, that he did it causelessely, merely out of cu∣riositie and pride, and carnall confidence in the multitude and strength of his people.

Vers. 3. But why doth my Lord the king delight in this thing?] That is, why should this be done, there being no other cause for it, onely to satisfie thy curiositie, and to delight thy self therein? In 1. Chron. 21.3. there are other reasons added, which Joab used also to disswade the king from this his purpose, of numbring the peo∣ple, as, are they not all my lords servants? why then doth my lord require this thing? why will he be a cause of trespasse to Israel? concerning which, see the note there.

Vers. 4. Notwithstanding, the kings word prevailed against Joab, and against the captains of the host, &c.] Though not Joab onely, but the captains also with him, did what they could to disswade David; yet David resolved it should be so, and so it was done, though he could not over-ballance them with reasons, yet his word prevailed, he had said it should be so, and therefore it must be: it is indeed a very disputeable question, whether Joab and the other captains did well in yielding to David for the numbring of the people. Some hold that they did well therein, and that because when Princes enjoyn that which is not in it self sinfull (as doubtlesse it was not evil in it self to number the people) the subject then is bound to obey: o∣thers hold that Joab did sinne in obeying the kings command herein: first, because Joab perceived plainly, that David commanded this causelessely, and onely to sa∣tisfie his vain glorious humour; and so as the commanding of this with such an in∣tention made it sinfull in David, so the obeying of this command in Joab, when he knew the kings intention was evil, could not be warrantable: and secondly, because it appears that Joab did it against conscience (for so it is said, 1. Chron. 21.6. the kings word was abominable to Joab) yea, and when he did it, his mind gave him it seems, that there would come some judgement upon the kingdome for it: why doth my lord, saith he, require this thing: and indeed in these regards, this last opinion seems to be the most probable. Joabs conscience was against this unnecessary num∣bring of the people, the rather happely, because it was like to be some way charge∣able, and burdensome to the people: but he had once angered David before, by go∣ing against his command in the death of Absalom, and he was loth to hazard his displeasure again.

Vers. 5. And they passed over Jordan, and pitched in Aroer, &c.] A citie of

the Gadites, Numb. 32.34. which lay in the midst of the river Arnon, Deut. 2.36. called here the river of Gad; but that which is most observable, is the phrase here used, that they pitched in Aroer, which is a military word, with bands and troops of souldiers; for of this I know no reason that can be given, but that it was to over aw the people, lest they disliking what was done, should refuse to submit to the kings com∣mand, and that it may be because there was alwayes some tribute, or pollmoney paid at the numbring of the people; at least some Officers had their sees, which was a great burthen to the subject, being done, especially with out any just cause & this might well be one chief reason, why the businesse was, as is noted before so abominable to Joab.

Vers. 6. And they came to Dan-jaan.] Which is usually called Dan without any other addition, as we may see, Josh. 19.47.

Vers. 7. And came to the strong hold of Tyre, and to all the cities of the Hi∣vites, and of the Canaanites.] That is, all the cities formerly possessed by those nations, or where some remainders of those nations, did still live mixed among the Israelites.

Vers. 9. And there were in Israel eight hundred thousand valiant men that drew the sword.] Hereby it is evident, that onely those men were numbred, that were of years and of abilitie of body to bear arms, the reason whereof is given, 1. Chron. 27.23. But David took not the number from twenty years old and under, because the Lord had said, he would encrease Israel like the starres in the heavens; and be∣sides, the intention of David, was chiefly, to know the strength of his kingdome; for that was it wherein his heart was exalted; he desired to know how many armed men fit for warre, he was able, if need required, to bring into the field; besides, though it be said in generall, that in Israel, that is, in the tribes of Israel considered apart from Judah, there were eight hundred thousand valiant men; yet we must know that the tribes of Levi and Benjamin were not included in this number; for so it is expressed, 1. Chron. 21.6. But Levi and Benjamin counted he not amongst them: for the kings word was abominable to Joab, concerning which, see the note in that place; but why is it said, 1. Chron. 21.5. that there were found in Israel, eleven hundred thousand, and here it is said that there were found of them, but eight hundred thousand? I answer, that in the Chronicles it is likely that the ordinary companies of the trained bands are included, which in their turns did every moneth attend in Jerusalem: which are here omitted, because their names were alwayes kept enrolled, and therefore there was no need now to take the account of them: but was there then three hundred thousand of them? I answer, there were two hund∣red eighty and eight thousand of them, (for there were four and twenty thousand which served every moneth; and twelve times four and twenty thousand, make two hundred eighty and eight thousand) to which if you adde their captains over thou∣sands and hundreds, and other officers of the bands, they might well make up three hundred thousand; I know that many Expositours do in another manner reconcile these two places, and that not improbably, to wit, that in the Chronicles we have the number of all that were numbred by Joab and the captains, which were eleven hundred thousand, but that here we have the number that Joab gave up to David, which was but eight hundred thousand, and that because whilest he was making up the account out of there severall papers, which he was to give in to the king, the plague was begun in Jerusalem, and that hereupon he brake off in discontent, and so three hundred thousand were left out in the account which was by Joab carried in

to David, and hence they say is that, 1. Chron. 27.24. Joab the sonne of Zeruiah began to number, but he finished it not, because there fell wrath against Israel for it, neither was the number put in the account of the Chronicles of king David; but be∣cause it is expressely said, 1. Chr. 21.5. that Joab gave up to David the summe of eleven hundred thousand of Israel; and the series of the history seems plainly to imply, that Joab gave up the sum of the people before the plague begun, therefore I conceive the first answer is far the most probable. As for that place, 1. Chr. 27.24. see the note there

And the men of Judah were five hundred thousand men.] Both in regard of the dignity of this tribe, and the multitudes of their people; the number of this tribe was given in apart by it self. In 1. Chron. 25.5. it is said there were of Judah four hun∣dred and seventy thousand, here it is said there were of Judah five hundred thou∣sand; so that here are reckoned of Judah thirty thousand more then are reckoned there, to which there are two solutions given by Expositours; the first is, that the thirty companies under the command of the thirty worthies mentioned in the latter end of the former chapter (which might be all of Judah) are reckoned here, but left out in the Chronicles: the other is, that here is set down the totall number of the men of Judah which was taken before the plague, but in the Chronicles thirty thou∣sand of these are left out, because so many of them were dead of the plague, but for the reason mentioned in the former note, I rather approve of the first of these.

Vers. 10. And Davids heart smote him after he had numbered the people.] Expositours do generally hold, that this was done the very night before the Prophet Gad was sent unto him, vers. 11. God wakening his conscience by the immediate motion of his spirit; for though in the Chronicles Gods punishing the people is mentioned before Davids repentance, yet it is evident, that first Davids heart smote him, and then afterwards when he had chosen three dayes pestilence, the pestilence was sent amongst them: and this was the plague wherewith God smote Israel, be∣cause of Davids sinne, but yet according to our translation, wherein the following verse is rendred, not as it is ordinarily in other translations: And when David was up in the morning, &c. but, for when David was up in the morning, the word of the Lord came unto the Prophet Gad, &c. methinks it cannot be otherwise taken, but that when David was up the next morning after the number of the people was given unto him by Joab; the Prophet Gad was sent unto him by the Lord to make known his sinne, and how he intended to punish him for it, and that hereupon Davids heart smote him, and he confessed his sinne to the Lord, and begged pardon of him: as is here said, for to what else can that particle (for) have reference, but to make known how Davids heart came to be touched with remorse for his numbring of the people, to wit, that the Prophet Gad was sent unto him with the following message, and that thereupon his heart smote him, and he humbled himself before God, as is here expressed; but however, evident it is, that all the while that Joab and the captains were numbring the people, which was vers. 8. Nine moneths, and twenty dayes, Da∣vid continued in his sinne without any effectuall check of conscience for it; which is indeed very observable.

Vers. 12. Thus saith the Lord, I offer thee three things, choose thee one of them, &c.] Though the Lord knew better then David, which was the least grievous of the three punishments, he meant to propound to him, and accordingly had deter∣mined to send the pestilence amongst them; yet did he think fit to tender him warre,

and famine, and pestilence, willing him to choose with which of them he would be scourged; first, because when the pestilence was sent amongst them the very scourge which he had chosen, hereby David might plainly see, that it was sent of God, and that for the punishment of his sinne: secondly, because this was usefull to humble David the more by letting him see the hainousnesse of his sinne, in the sharp punish∣ments which God might justly have laid upon him, as a father that brings forth three or four rods, some greater then other, though he means to use but one of them, and happely the least, doth thereby the more scare his child, and humble him with the fear of his anger, so did the Lord deal herein with David: thirdly, because here∣by he meant to discover his kindnesse, and mercy to David, who though he might have inflicted what punishment he pleased himself, not onely of these three, but of a thousand more, yet such was his gentlenesse and goodnesse to David, that of these three he would let him choose which he had rather suffer: and fourthly, because he would hereby make it more manifest, that the determination of our wills by Gods decree, doth no way deprive us of the freedome of our wills, as we see in David, who was left freely to choose either of these punishments propounded, and yet chose (and indeed could not but choose) that which God had decreed on.

Vers. 13. Shall seven years of famine come unto thee in thy land?] Three years of famine are onely spoken of, in 1. Chron. 21.11, 12. Thus saith the Lord, Choose thee, Either three years famine, or, &c. therefore we must understand, that here those years of famine mentioned, chap. 21. are also included, because of this plague, would have been much aggravated by this, that having had lately three years of famine, they should now in the fourth yeare be doomed to three years famine more: as if the Prophet had said, three years of famine the land hath already endured, because of Sauls sinne against the Gibeonites, and this is now the fourth yeare wherein the Lord hath manifested that his wrath is appeased by sending seasonable showers of rain, but being now again offended by this thy sinne he propounds unto thee three years famine more, shall the famine you are scarce yet rid of begin a new, and con∣tinue to the end of seven years; and these are those three years of famine mentioned, 1. Chron, 21.12.

Or that there be three dayes pestilence in thy land?] In 1. Chron. 21.12. or three dayes the sword of the Lord, even the pestilence in the land, and the Angel of the Lord destroying throughout all the coasts of Israel. It was not therefore an ordina∣ry pestilence caused by the distemper of the air, and other naturall causes which was now propounded to David, but a pestilence by the immediate stroke of an Angel which is also evident indeed by this, that in three dayes space it went throughout all the coasts of Israel, and having continued three dayes did then presently cease.

Vers. 14. I am in a great strait: let us fall now into the hand of the Lord, &c.] The famine was to continue severall years, the sword to destroy severall moneths, and the pestilence to last onely three dayes, yet David was in a strait which he should choose, and that because they were all sore judgements, and David knew well that the pestilence might destroy as many in three dayes, as the sword in three moneths, or the famine in three years: but at last he chose the pestilence, and that be∣cause he would rather fall into the hands of God then men, Let us fall, saith he, now into the hand of the Lord; for though the sword and famine are sent by God, yet in them he useth other instruments besides, as men in warre, and other devour∣ing

creatures in famine, and besides, in the pestilence we depend more immediately upon the Lord for help, whereas in warre and famine our help depends very much upon the mercies of men; and again, usually when the Lord punisheth by men, he suffers them to deal more severely and cruelly, then himself is wont to deal with them when he takes them into his own hand, and this was the main cause why David chose the pestilence; yet withall his charitie also was herein remarkable, that he chose such a calamitie as would spare the Prince no more then the people; whereas in warre he might have got into some strong fort, and in famine might have stored up provision for himself, and so have hoped to be free.

Vers. 15. So the Lord sent a pestilence upon Israel, from the morning even to the time appointed,] That is, from the morning when Gad came to David, unto the third day, vers. 11. For when David was up in the morning, the word of the Lord came unto the Prophet Gad, &c. and Gad came and told it David, &c. all which day the plague should have continued, even the full term of three dayes, but then the Lord repented, and stayed the hand of the destroying Angel.

And there died of the people from Dan to Beersheba, seventy thousand men.] To wit, besides women and children; or else, under this word men, women are al∣so included, as in other places, however, thus was David punished in that wherein he had sinned, his mind was lifted up because of the number of his people, and now their numbers are diminished and empaired.

Vers. 16. And when the Angel stretched out his hand upon Jerusalem to destroy it, the Lord repented him &c.] That is, on the third day, when after the slaughter of many thousands in the other parts of the kingdome, the plague was begun in Jeru∣salem too; the Lord repented him of the evil which he had threatned, and so before the plague had continued full three dayes, the Lord commanded the Angel to stay his hand: evident indeed it is, that the charge given to the Angel to stay his hand, was not till David and the Elders had humbled themselves, upon their seeing the An∣gel with a drawn sword, and had offered up a sacrifice, as God had enjoyned, for so it is said, vers. 17. that when David prayed, he saw the Angel that smote the peo∣ple, and vers. 25. David built there an altar unto the Lord. &c. So the Lord was entreated for the land, and the plague was stayed; onely first herein generall this is prefixed, that the Lord repented him, and commanded the Angel to stay his hand, and then afterwards it is expressed how the Lord was wonne to do this, to wit, by the prayers and sacrifices which David offered unto him.

Vers. 17. And David spake unto the Lord, when he saw the Angel that smote the people. &c.] To wit, with a drawn sword in his hand and that not in a vision, but in a visible shape; for not onely David, but the Elders also that were with him, and Ornan, and his sonnes are said to have seen him, (for Araunah here, is there called Ornan) 1. Chron. 21.16. David saw the Angel of the Lord stand between the earth and the heaven, having a drawn sword in his hand: vers. 20. And Ornan turned back and saw the Angel, and his four sonnes with him, and they went and hid themselves.

Lo, I have sinned, and I have done wickedly: but these sheep, what have they done? &c.] To wit, in that act of numbring the people, for which David had been told, that the pestilence was sent amongst them, for so it is expressed in 1. Chron. 11.17. David knew well enough that there was too much sinne amongst the people,

to provoke God to destroy them, but he knew withall, that the present plague was sent amongst them for his sinne in numbring the people, and that it was that did chiefly rend the bowels of David, that by his sinne he had caused such a slaughter to be made amongst the people, which made him plead so earnestly their innocence, in regard of this sinne, and to step in as it were betwixt the sword of the Angel, and the poor people, Let thine hand I pray thee be against me, and against my fathers house; which may be meant either of his tendring himself alone, to be slain in stead of the people (for the whole house of his father would have suffered greatly in his death) or else as an expression of his reall desire, that he and his whole family should be cut off, rather then that the people should suffer as they did.

Vers. 18. And Gad came that day to David, and said unto him, Go up, rear an altar unto the Lord, in the threshing-floore of Araunah the Jebusite.] That God by his Angel did send the Prophet Gad with this message to David, is evident, vers. 19. And David, according to the saying of Gad, went up as the Lord commanded, and 1. Chron. 21.18, Then the Angel of the Lord commanded Gad to say to Da∣vid, that David should go up and set up an altar, &c. though David and the Elders of Israel had humbled themselves in sackcloth, and prayed unto the Lord, 1. Chron. 21.16, 17, 18. Yet for the staying of the plague, the Lord would have besides an altar reared, and sacrifices offered thereon, which was doubtlesse, to teach them that there was no way to obtain the pardon of their sinne, and the removall of their pre∣sent judgement, but by faith in that propitiatory sacrifice which their promised Mes∣siah was to offer up for them: but why was this altar appointed to be reared in the threshing floore of Araunah the Jebusite? I answer, first, to intimate the end of this sacrifice, to wit, that it was to stay the plague, that it might go no further, there it was that the Angel appeared in a visible shape, with a drawn sword, 1. Chron. 21.15. The Angel of the Lord stood by the threshing floore of Ornan the Jebu∣site, thither therefore David was sent to rear up an altar, and to offer sacrifices: secondly▪ because of Davids fear, the Lord having a gracious respect herein to the sad condition of his poor servant, which we find expressed. 1. Chron. 21.29.30. The tabernacle of the Lord which Moses made in the wildernesse, and the altar of tht burnt offerings, were at that season in the high places at Gibeon. But David could not go before it to enquire of God; for he was afraid, because of the sword of the Angel of the Lord, that is, he durst not give over interceding there, to go unto Gibeon, for fear of the slaughter that might be made in the interim, by the sword of the Angel amongst the inhabitants of Jerusalem; or else he was so weakened with the terrour of seeing the Angel with a drawn sword, that he was not able to go thi∣ther; and when he could not go to Gibeon, what place was then sitter to reare an al∣tar in, then that where the Angel appeared with a drawn sword? thirdly, to signifie the calling of the Gentiles; for Araunah being of the stock of the Jebusites, though doubtlesse at present a proselite, that is, one that was converted to the faith of Israel, the Lords appointing David to rear an altar in his threshing••floore, did notably shadow forth, that the day should come when God would dwell amongst the Gen∣tiles, and be worshipped by them: and fourthly, because God had determined in this very place to have the Temple built, as is evident, 2. Chron. 3.1. Then Solomon be∣gan to build the house of the Lord in Jerusalem, in mount Moriah, where the

Lord appeared unto David his father, in the place that David had prepared, in the threshing floore of Ornan the Jebusite: and so the Lord would have this place con∣secrated as it were, and endeared to the people, by the sacrifice that procured so great a blessing for them, as was the staying of this raging pestilence.

Vers. 22. Behold, here be oxen for burnt sacrifices, and threshing instruments, and other instruments of the oxen for wood.] In 1. Chron. 21.23. there is added, that he offered him also his wheat for a meat-offering: Lo, I will give thee the oxen al∣so for burnt-offerings, and the threshing instruments for wood, and the wheat for the meat-offering, I give it all; partly because of the terrour he was stricken into, by see∣ing the Angel with the drawn sword (for as it is noted before, from 1. Chron. 21.20, both he and his sonnes had seen the Angel, and hid themselves) and partly, because he was told that the altar and sacrifices intended, were for the removing of that hea∣vy judgement that lay now upon the people; in stead of selling, he proffered to give unto David, not the threshing floore onely, but the oxen also, the threshing instru∣ments, wheat and all, not caring how much he gave for so good a use.

Vers. 23. All these things did Araunah, as a king, give unto the king.] The most Expositours do hereupon inferre, that this Araunah had been king of the Jebusites, and embracing the faith of Israel, was content to live as a private man, and to let David reigne as king in Jerusalem, and indeed in the Hebrew it is, All these things did Araunah a king, give unto the king; but this ground methinks is not sufficient to warrant this conceit, rather I conceive this expression is used by way of extolling the bounty of Araunah, that he did herein as it were, match David the king in bounty, & carried himself more like a king then a private subject, in this his princely bounty.

Vers. 24. And the king said unto Araunah, Nay, but I will surely buy it of thee at a price, &c.] Some conceive that David would needs give the full price for these things, because he would not take away that which was anothers, to give unto God; as knowing well that sometimes a kings request, is in effect a command, & that sub∣jects do often give what they would not part with, but that they dare not but give it: but because David might well see that Araunah offered these thing freely, it is better said by others, that this was from the ingenuity of David, because he was not willing to serve God cost-free.

So David bought the threshing-floore, and the oxen, for fifty shekels of silver.] 1. Chron. 11.25. It is said, that David gave to Ornan for the place, six hundred shekels of gold by weight, which seeming difference is thus reconciled, to wit, that he bought the thresning-floore, and the oxen, as here, for fifty shekels of silver, but for the whole place, and the ground, with the houses, where afterward the Temple was built, he gave six hundred shekels of gold.

Vers. 25. So the Lord was intreated for the land, and the plague was stayed from Israel.] And this the Lord testified by sending fire from heaven to consume the sacri∣fices, as is expressed, 1. Chron. 21.26 and he answered him from heaven by fire upon the altar which must be meant onely of burning the burnt offerings; for the sacrifices of peace offerings were not burnt upon the altar, but were to be eaten as a holy feast, so that it seems the burnt-offerings were first offered on the altar, which were miraculously consumed by fire from heaven, and then afterwards the peace-of∣ferings were offered upon the same altar.

ANNOTATIONS Upon the first book of KINGS, Otherwise called, The third book of the KINGS.

CHAP. I.

NOw king David was old, and stricken in years, and they co∣vered him, &c.] The scope of these two following books, is to declare the history of the Commonwealth of Israel, when it was divided into two several kingdomes, under the com∣mand of the severall kings of Judah and Israel; and there∣fore it is that they are called, The books of the Kings. The history of Saul and David were related in the two foregoing books of Samuel, because they reigned over the whole people of Israel united in one body; Onely Solomons reigne is here described (and the death of David, as making way thereto) because in his reigne we are to see the first cause of that following schisme, and rending of the kingdome of Israel into two se∣verall kingdomes, to wit, that of Judah, and that of Samaria. By whom these books were written we cannot say; that they were written by the inspiration of the holy Ghost, is clear not onely by the testimony of the Church of the Jews, who did alwayes acknowledge them as a part of the sacred Canon of the Old Te∣stament; but also by the testimony of the Apostle Paul, who in his Epistle to the Ro∣manes cites a passage from hence, to wit, that in the 1. Kings 19.14. as a part of the holy Scripture, as we may see Rom. 11.2, 3, &c. Wot ye not, saith he, what the Scri∣pture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy Prophets, &c. But now who were the holy Ghosts pen∣men in writing these books, we cannot determine; onely that which some hold, seems the most probable, namely, that they were written piece-meals by severall Prophets successively in their severall ages, and then afterward collected & compacted into one continued history, by some holy man of God, who was guided therein by the spirit of God; and that First, because it is manifest that many passages in these books were formerly recorded by Nathan, Ahijah, and Iddo, 2. Chron. 9.29. Secondly, because it is also evident that the greatest part of the 18, 19, and 20. chapters of the second book of the Kings, was taken out of the prophecy of Isaiah, as we may see Isa. 36.1. &c. And thirdly, because the story of Zedekiah, which we have in the latter end of the second book of the kings, seems to have been taken almost word for word out of the latter end of the prophecie of Jeremiah. As for the dependance of this history upon that which went before in the end of the second book of Samuel, though the last thing there recorded be the staying of the pestilence, sent for Davids sinne in num∣bring the people, by his rearing of an altar in the threshing floore of Araunah, and offering sacrifices thereon as God had commanded; yet we must know that Adoni∣jahs insurrection, which is the next thing here recorded, did not follow immediately upon that, but many other things intervened between, which are recorded in the

eight last chapters of the first book of Chronicles; for after the Lord had at that time it seems revealed to him that the Temple should be built by his sonne Solomon, in that very place where now he had reared an altar in the threshing floore of Arau∣nah, 1. He made great preparations of all materialls requisite for that work, and set workmen at work about them, to make them ready for the building. 2. He set in or∣der the courses of the Priests and Levites for their attendance upon their severall ser∣vices in the Temple. 3. He made known in a publick assembly of the Princes and Rulers of the people, what the Lords pleasure was, for Solomons succeeding him in the throne, and encouraged Solomon to build the Temple, and perswaded the Princes and people to assist him therein, giving Solomon withall a pattern in writing, how all things were to be made, according as God had revealed it to him. And 4. in an∣other assembly he perswaded the people to contribute willingly to the building of the Temple, which accordingly they did. It is evident, I say, that all these things record∣ed in the eight last chapters of the first of Chronicles were done whilest David was able to go abroad (for it is said, 1. Chron. 28.2. that he stood up upon his feet in the as∣sembly of the Princes and Rulers, and spake unto them) and therefore they were done before this usurpation of Adonijah, when David lay bedrid, and not able to stirre, as it is said here, and that to shew that hereupon Adonijah took the advan∣tage of making himself king; King David was old, and stricken in years; yea, so weak he was, that lying bedrid they covered him with clothes, but he gat no heat, and so thereupon vers. 5, Adonijah the sonne of Haggith exalted himself, saying, I will be king. It is much indeed that David should be so farre spent with age before his death; for though this were a little before his death, he lived in all but threescore and ten years. 2. Sam. 5.4. David was thirty years old when he began to reigne, and he reigned fourty years; and we see in these dayes that many at these years are farre from this weaknesse; but yet considering his many labours, warres, troubles, sick∣nesses and sorrows, which do usually much empair the strength of man, A broken spirit, saith Solomon, drieth the bones, Prov. 17.22. it is no wonder though Da∣vid in his old age sunk apace, and was sooner decrepite and bed-rid then other men.

Vers. 2. Wherefore his servants said unto him, Let there be sought for my Lord the king a young virgin, &c.] David had at this time many wives & concubines, but these were all it seems well in years, and therefore his servants the Physitians advised that some well-complexioned young virgin should be sought out for him, to stand before him, to cherish him, and to lie in his bosome, as judging the heat of youth fittest to cause heat in his cold body, especially where it had not been empaired by breeding and bearing of children, which made them advise that she should not onely be young, but a virgin too. Now though there be no mention here made of Davids taking such an one to be his wife or concubine, but onely of his taking her to lie in his bosome in a medicinall way, yet that this was supposed and intended, severall reasons may induce us to think. 1. Because it is no way probable that David would have yielded to such a way of curing the coldnesse of his body, had she not been ta∣ken under the name of a wife or concubine, which was generally esteemed lawfull in those dayes; the other way would have been so ridiculous and scandalous, that it can∣not be thought that David would ever have given his consent to it. 2. Because it is noted ver. 4. as an evidence of the great decay of his body, that though she lay in

his bosome, yet he knew her not: which doth clearly enough imply that she was ta∣ken in such a conjugall way, that he might lawfully have known her, had he not been disabled by that extreme weaknesse which lay now upon him: and thirdly, because, had not Abishag been taken as Davids wife or concubine, Solomon would never have suspected as he did, chap. 2.22, that Adonijah in seeking to take Abishag to wife after his fathers death, had a plot thereby to get away the kingdome from him: to have married the wife of the deceased king, might have advanced his pur∣pose some way amongst the people, but had Abishag been taken onely to attend on the king in his weaknesse, or to lie in his bosome onely in a physicall way, there would have been no colour to think, that when he should again lay claim to the crown, his marriage with such an one would have added the least strength to his ti∣tle; and therefore it was surely the meaning of Davids Physicians, that a young wife or concubine should be provided for the king to lie in his bosome; which may be one reason too why they advised she should be a virgin, as having respect therein to the honour of the king: as for that which is also said of her attendance upon him, And let her stand before the king, and let her cherish him, this I conceive the Physi∣ans added, partly because they would shew that besides the principall end they aim∣ed at in this counsel they gave, such a young wife might be a great comfort and help to him in his weaknesse, by waiting on him, and ministring unto him such things as he had need of; and partly because the performance of these services might mediate∣ly conduce to the end principally intended, in as much as they might gain upon the affections of David, and so his heart cleaving to her, he might take the more delight in her lying in his bosome, the means appointed for the cherishing of his cold body.

Vers. 3. So they sought for a fair damosel throughout all the coasts of Israel, and found Abishag a Shunammite.] That is, of Shunem, a city in the tribe of Issa∣char, Josh. 19.18. where afterward dwelt that honourable matron, that made so much of the prophet Elisha, 2. Kings 4.8.

Vers. 4. But the king knew her not.] This is expressely noted: first, as a clear evidence of the kings continuing weaknesse: and secondly, to shew the reason why Adonijah did after his fathers death desire to have this Abishag to wife, to wit, be∣cause his father had never known her, which made him think that he might lawful∣ly marry her, though she had been his fathers wife, or concubine.

Vers. 5. Then Adonijah the sonne of Haggith exalted himself, saying, I will be king.] It was now doubtlesse generally known in the court, that David by Gods appointment, had given order that his sonne Solomon should succeed him in the throne of Israel; for we see, 1. Chron. 28.5, &c. before he was bedrid, in a solemn assembly of all the princes and captains of Israel, he did openly make known both Gods command and his purpose in this particular: now Adonijah, being the eldest of Davids sonnes then living, grudging at this, resolved to prevent it, and to make himself king before his fathers death; for besides that Solomon was young and born of a mother formerly attainted with adultery, his father was now bedrid and near his end, which would be a great advantage, because he would not be able to stirre to make head against him, and a fair pretence, because his father could not live long, and in that weaknesse he could not do the work of a king; and then besides, Joab that invincible and feared captain, who was the chief cause of Absaloms overthrow,

was now discontented, and was easily drawn unto his party; in all which respects, however Absalom had sped ill in the like attempt, he made no question but he should carry the matter without resistance, and therefore he exalted himself, saying, I will be king, that is, though he had no just title neither from God nor man, yet he resolved that he would be king, and to that end he presently made a conspiracie to effect what he had resolved; making no conscience of crushing his fathers heart with sorrow, even then when he lay already in such a sad & weak condition; but thus still God made good that, 2. Sam. 12.11. Thus saith the Lord, Behold, I will raise up evil against thee out of thine own house, and I will take thy wives before thine eyes, and give them unto thy neighbour, & he shall lie with thy wives in the sight of this sunne.

And he prepared him chariots and horsemen, and fifty men to runne before him.] As Absalom his brother had formerly done; concerning which, see the note, 2. Sam. 15.1.

Vers. 6. And his father had not displeased him at any time, in saying, Why hast thou done so?] This is noted; first, because this was a great encouragement to Ado∣nijah; he presumed upon his fathers indulgence; this it was that had marred him for∣merly, and this it was that did now embolden him to do what he did: and second∣ly, because this circumstance did render this fact of his farre the more odious, that he could deal so lewdly with a father that had loved him so dearly, and had been so tender over him as David had been.

And he also was a very goodly man.] It is questionable what this word (also) hath relation to; some conceive that it hath reference onely to that which went be∣fore, concerning Davids fondnesse over Adonijah, to wit, that as that did embolden him to do what he did, so did this also, that he was a man of a goodly personage, and therefore, as himself judged, the fitter to sway the sceptre, and the more likely to find favour amongst the people; and indeed that the goodlinesse of his person is here mentioned as another advantage that was in probability likely to promote his designe, I make no question: but yet this word (also) I conceive, hath reference to Absalom too; for though there be no expresse mention of Absalom in the forego∣ing words, yet there was an intimation of him in the fifth verse, where the very same words are used concerning Adonijahs pomp, that were formerly used concerning Absaloms, He prepared chariots and horsemen, and fifty men to runne before him, which was as much in effect, as if it had been said, as Absalom when he intended to get the kingdome from his father, put himself upon an extraordinary excessive way of pomp, and state, and princely attendance, thereby to get himself the name of a gallant prince, and so to ingratiate himself amongst the common people, so did A∣donijah too: and so in relation to this it follows here, And he also was a very good∣ly man, that is, as Absalom was a proper handsome goodly man, 2. Sam. 14.25. and this was one of the main things that raised his ambitious thoughts to look after the crown, so it was with Adonijah too, He also was a very goodly man; and this like∣wise had some influence into this attempt of his to make himself king; first, because this puffed him up with an high conceit of himself, as thinking that God had made him to be above others, and fitted him to sit in the throne and to sway the sceptre of Israel: secondly, because this was one of those things that had made his father so extremely fond of him, and now he hoped it would prevail with him too: and

thirdly, because for this, he expected to find the more favour amongst the people; see the note, 2. Sam. 14.25.

And his mother bare him after Absalom.] That is, the next sonne that David had after Absalom was this Adonijah, by his wife Haggith; and so Absalom being dead, he was Davids eldest sonne, and to him therefore as the next heir, the king∣dome, he thought did of right belong.

Vers. 8. And the mighty men which belonged to David, were not with Adoni∣jah.] That is, the Cherethites and Pelethites, and others that were of Davids guard, and in their courses attended upon him.

Vers. 11. Wherefore Nathan spake unto Bathsheba, the mother of Solomon, say∣ing.] By Nathan the Lord had made known to David his will concerning Solo∣mons succeeding him in the throne, 1. Chr. 22.8, 9. 2. Sam. 7.13. and therefore Nathan knowing this which Adonijah had done to be against the will and purpose of the Lord, and against that which David had appointed, was the forwarder to stirre and oppose himself against it; and to that end he went presently to Bathsheba, (before she, though the mother of Solomon, had heard any thing of that which Adonijah had done) and acquainting her with what he had heard, and that by way of enqui∣ry (to startle her the more) Hast thou not heard that Adonijah the sonne of Hag∣gith doth reigne? he sets her on work to go to the king about it, as knowing that in regard of her affection to her sonne, none would be more zealous in the busi∣nesse then she; and that in regard of Davids great affection to her, none was more like to prevail with him; onely for her encouragement he addes those words, And David our Lord knows it not, thereby intimating that she need not fear, but David when he came to know what was done, would soon take a course to suppresse A∣donijah.

Vers. 12. Let me, I pray thee, give thee counsel, that thou mayest save thine own life, &c.] To make Bathsheba the more willing to hearken to him, Nathan here tells her how deeply the businesse concerned her, and that because if Adonijah prevailed, she might be sure that he would never let Solomon her sonne live, that was his rivall for the crown; nor her neither, whose hatred he would alwayes fear, because of the wrong he had done her.

Vers. 18. Adonijah reigneth; and now my Lord the king, thou knowest it not.] This last clause Bathsheba addes, to let the king know that she did not tell him of Adonijahs reigning, as blaming him for breaking his promise (for she was fully as∣sured that he knew nothing of it) but onely to make known the insufferable inso∣lency of Adonijah, who durst attempt such a thing without his privity, and that Da∣vid might in time take some course to suppresse him.

Vers. 20, And thou, my Lord, O king, the eyes of all Israel are upon thee, &c.] That David might not fear, lest he should not be able to oppose the faction of Ado∣nijah; Bathsheba seeks to assure him, that the people were generally enclined to yield to that which he should determine herein, and did wait to see which of his sonnes he would appoint to sit in the throne after him, or rather that he should ap∣pear for Solomon, and make good what he had formerly declared concerning him, in a publick assembly of the Princes and Elders of the people.

Vers. 21. I and my sonne Solomon shall be counted offenders.] That is, I and my

••onne shall be charged for endeavouring to have gotten the kingdome from Adoni∣jah, to whom of right it did belong, and so for that shall suffer as offenders.

Vers. 22. While she yet talked with the king, Nathan the Prophet also came in.] And so Bathsheba went out; for though that be not expressed here, yet it is evidently implyed, vers. 28. where it is said, that when Nathan had spoken his mind, David commanded that Bathsheba should be called in again.

Vers. 24. My Lord, O king, hast thou said, Adonijah shall reigne after me? &c.] This he demands onely to intimate, that he verily believed, that what Ado∣nijah had done, he had done without his allowance: first, because David was not wont to resolve any thing in such weighty affairs, without consulting with him: and secondly, because he himself had brought that message to him from God, concerning Solomons succeeding him in the throne.

Vers. 26, And thy servant Solomon, hath he not called.] Thus she calls her sonne, by way of endearing him to David, to wit, by intimating that he was willing to obey his father in all things, and sought not to wrest the kingdome away, before he was dead, as Adonijah did.

Vers. 28. And she came into the kings presence, and stood before the king.] And so Nathan went out again, as is also clearly implyed, vers. 32. where it is said, that when David had spoken what he had to say to Bathsheba, he gave order that Nathan should be called in again.

Vers. 29. As the Lord liveth, that hath redeemed my soul out of all distresse, &c.] In renewing his oath to Bathsheba, David mentions the Lords delivering him out of all distresse, as an engagement whereby he was bound to be carefull of doing what in Gods presence he had sworn he would do.

Vers. 31. Let my lord king David live for ever.] This may be meant thus, Long mayest thou live here, and for ever in the world to come; but because this was an ordinary form of speech which they used to Princes in those times, not onely a∣mongst the Israelites, but also amongst other nations, as we may see Neh. 2.3. where Nehemiah spake thus to Artaxerxes, Let the king live for ever; and Dan. 2.4. Then spake the Chaldeans to the king in Syriack, O king, live for ever, and so in many other places of that Prophecy, therefore many hold with good probability, that the meaning of this phrase of speech, was onely to imply, that they desired the long life of their king, and could be glad, if it might be so, that they might never loose him: and this too Bathsheba might at present say, the rather, to imply, that she desired not her sonne Solomon should be presently king, but rather that king David might live to enjoy it himself, many, and many years, but onely that after his decease her sonne might then succeed him in the throne.

Vers. 33. Take with you the servants of your lord.] That is, my life-guard, to wit, the Cherethites and Pelethites, vers. 38. and this David appointed, partly for their better safeguard, and partly by way of honouring Solomon, as their new an∣ointed king.

And cause Solomon my sonne to ride upon mine own mule, and bring him down to Gihon.] A river on the west or southwest of Jerusalem, which Hezekiah brought streight down to the west side of the citie of David, 2. Chron. 32.30. and it is thought to be the same that is elsewhere called Siloe. Thither David would have Solomon

go to be anointed, either because thence he might afterward enter the citie with the more pomp and solemnity; or else, because it was not farre from En-rogel where Adonijah and his confederates were met, and so it served the better for their astonish∣ment, when they should heare the noise made at Solomons anointing; or else, that all men might perceive, that David had now before his death appointed him to be anointed king, in opposition to Adonijah, who had exalted himself to be king over Israel.

Vers. 38. And the Cherethites, and the Pelethites, &c.] See the note, 2. Sam. 8.18.

Vers. 39. And Zadok the priest took an horn of oyl out of the tabernacle, and anointed Solomon.] Concerning this ceremony of anointing kings, see the notes, 1. Sam. 10.1. and 16.13. Doubtlesse the tabernacle here spoken of, from whence Za∣dok took an horn of oyl for the anointing of Solomon, was not the tabernacle of Moses, which was yet in Gibeon, 1. Chron. 16.39. but that which David had set up for the ark, 2. Sam. 6.17. and much lesse can we say, that it was of that holy oyl which was at first provided for the anointing of the priests, for it is expressely said that no other use was to be made of that oyl, Exod. 30.32. Upon mans flesh shall it not be poured; or that the horn of oyl wherewith David was at first anointed, was for ever after kept in the tabernacle, that so the succeeding kings might be anointed therewith, as some conceive, for there is no just ground for this conjecture; all that can be said is this, that there being oyl kept in the tabernacle for severall holy uses, Zadok the priest took an horn of this oyl to anoint the king; the rather happely, be∣cause the office of the Magistrate is indeed holy, and accordingly we see the seat of Justice is called the holy place, Eccles. 8.10.

Vers. 40. And the people piped with pipes, and rejoyced with great joy, &c.] This exceeding great joy of the people at the inauguration of Solomon was, first, because the people hoped, that by settling him in the throne to whom by Gods own appoint∣ment it did belong, and that whilst David was yet living to maintain what was done, those civil warres would be prevented, which by the faction that Adonijah had made amongst the great ones, were like to have been kindled in the land: second∣ly, to testifie their willing and chearfull submission to his government: but then thirdly, it was surely intended by the providence of God to shadow forth the great joy that should accrew to Gods people by the kingdome of Christ, of whom Solo∣mon was a notable type, when men should come in willingly, and submit to his go∣vernment; whence is that of the Prophet, Zach. 9.9. Rejoyce greatly, O daughter of Zion; shout O daughter of Jerusalem; behold, thy king cometh unto thee, &c.

Vers. 42. And while he yet spake, behold, Jonathan the sonne of Abiathar the priest came, &c.] This Jonathan was one of those that lurked nigh to Jerusalem as spies, when Absalom rebelled against his father, that they might bring David word, upon every occasion, of what was usefull for him to know, 2. Sam. 16.36. but now it seems his father siding with Adonijah, he also took part with him, and so perhaps lay now as a spie at Jerusalem, to bring Adonijah word of Davids proceedings. As for those words of Adonijah to him, Thou art a valiant man, and bringest good ti∣dings; see 2. Sam. 18.27.

Vers. 43. And Jonathan answered and said to Adonijah, Verily our Lord king David hath made Solomon king.] As if he should have said, the tidings I bring are

farre from good tidings, for surely David hath made Solomon king: whether these be good tidings, or no, judge ye.

Vers. 47. The kings servants came to blesse our Lord king David, &c,] That is, to congratulate with him the happie accomplishment of that which God had ap∣pointed, and David greatly desired, to wit, the settling of Solomon in the throne, with the generall approbation and applause of the people; and by way of thankful∣nesse for the care he had taken hereby to settle the peace of the land; to desire the Lord to give him much comfort, and the land much benefit, by this sonne of his, whom God had appointed to succeed him in the throne.

And the king bowed himself upon the bed.] By way of adoration and worship∣ing of God: see the like, Gen. 47.31.

Vers. 50. And caught hold on the horns of the altar.] Either that which David had built, or that in Gibeon, where the tabernacle now was, 1. Chron. 21.29. and this he did to secure himself from being put to death; for though we reade of no ex∣presse Law that God ever gave to his people, that those that fled to his altar should thereby be secured; yet that it was of old a custome for malefactours to fly to the altar for shelter, is evident Exod. 21.14. But if a man come presumptuously upon his neighbour to slay him with guile, thou shalt take him from mine altar, that he may die, to wit, either because it was held a kind of impiety to shed the bloud of a man in that holy place, whither none might enter that had touched any dead thing; or to draw them by violence, as it were from God, that were fled to him for succour: or else, because the altar being the place where God did shew forth the riches of his grace in accepting an atonement for sinne, this hanging upon the altar was a kind of pleading that mercy should be shewn to them even for Gods sake, who had shewn such mercy to man in the pardon of his sinnes; and hence it was that Adoni∣jah caught hold now on the horns of the altar: he that perhaps despised Gods altar formerly, was glad now to fly thither to save his life.

Vers. 52. And Solomon said, If he will shew himself a worthy man, there shall not an hair of him fall to the earth, &c.] That is, if for the time to come he will carry himself faithfully and fairly, as a subject ought to do, not the least hurt shall be done him; but if wickednesse shall be found in him, that is, if he be found any way false and treacherous for the time to come, then he shall certainly, without any mercy, be put to death.

Vers. 53. And Solomon said unto him, Go to thine house.] That is, withdraw thy self to thine house, and live there a private life, onely taking care of thine own domestick businesses and affairs; and take heed that you meddle no more with the matters of the kingdome.

CHAP. II.

Vers. 2. BE thou strong therefore, and shew thy self a man.] That is, though thou art young and of tender years (at least in respect of so great a charge as thou art now to take upon thee) yet let thy carriage be man-like, and such as may manifest a prince-like spirit; and this he speaks of spirituall fortitude and magnani∣mity; for indeed nothing more argues a truely valiant and courageous spirit, then when a man, a Prince especially, can constantly proceed in the wayes of holinesse

and righteousnesse, and not be drawn aside either by flattery or fear. As for Solo∣mons age when he was anointed king: see the note, chap. 3.7.

Vers. 5. Thou knowest also what Joab the sonne of Zeruiah did to me, and what he did to the two captains, &c.] It is hard to say what this is which David here in∣tends that Joab did him; some think it is meant of his killing Absalom, when he had given a charge to the contrary; others understand it of some other action of disloyalty towards David, which is not expressed in the Scripture: but more pro∣bable it is, either that it is meant of Joabs insolency towards him in generall, of which he often complained, as 2. Sam. 3.39. And I am this day weak though an∣ointed king, and these men the sonnes of Zeruiah be too hard for me; or else of that which here followeth, his treacherous killing Abner and Amasa, wherein Da∣vid professeth himself to have been much wronged; first, because good Princes look upon the injuries done to their subjects, as done to themselves (and so doth Christ, Acts 9.9. And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me?) secondly, because David had engaged his faith, both to Abner and Amasa, that they should be safe, so that it redounded much to his disho∣nour, when they were afterward so treacherously slain; it was enough to make the people think that he had secretly a hand in it: however, these things he alledgeth here against Joab, both to shew how justly Solomon might put him to death, though he had spared him, as also to imply how dangerous it was for Solomon to let him live: how il-affected he was towards him, was evident by his conspiracy with Adoni∣jah; and what mischief might not be feared from him, that had his hands already so fouly embrued in bloud? now to aggravate his murthering of these two captains, he saith, first that he shed the bloud of warre in peace, that is, when there was peace made with them he slew them, as if they had been in open hostility against David, and secondly, that he put the bloud of warre upon his girdle that was about his loins, and in his shoes that were on his feet, to wit, when embracing them he stabbed them with the sword that hung at his girdle, and so they fell down dead at his feet; and this expression I conceive is used in describing these his impious facts, either to set forth the base perfidious manner of his murthering them, to wit, that stabbing them, when he pretended to embrace them, their bloud by that means gushed out upon his girdle, and ranne down upon his shoes; or else his boldnesse and impuden∣cie, in that he was not ashamed thus treacherously to slain himself with the bloud of these men, but did rather glory in it, going up and down with their bloud upon his girdle, or upon his sword hanging at his girdle, which he had put up all bloudy in∣to the scabbard, and so also on the shoes he wore stained with their bloud.

Vers. 6. Do therefore according to thy wisdome, and let not his hoar head go down to the grave in peace.] As if he should have said, be sure to cut him off, and let the bloud of Abner and Amasa be returned into his own bosome; for the time and occasion of doing this, that must be left to thine own wisdome, wherein do as thou feest cause; a man he is of a turbulent spirit, and will soon, some way or other give the occasion enough to take away his life, and therefore observe him wisely, and take the occasion as it shall be offered to thee, onely be sure it be done some time or other: let not his hoar head go down to the grave in peace; where also he menti∣ons his hoar head, to intimate that he would not have him spared for his old age;

lest Solomon should think, alas he hath not long to live by the ordinary course of nature; let him alone, and within a while he will die of himself, and then the world will be rid of him; to prevent this David expresseth his charge thus, that his hoar head must not go down to the grave in peace: but why did not David cut off Joab himself, but put it now upon his sonne Solomon? I answer, first, because Joab had alwayes been faithfull to David, whereas he had already shown his ill will to Solo∣mon, by siding with Adonijah against him, and therefore it was now more dan∣gerous to let him live: secondly, David could never so well do it, as now Solomon might; in his younger years Joab had more power and esteem amongst the souldi∣ery of the kingdome, whose generall he was, then he had now in his old age, especi∣ally since he had lost his credit so much amongst them, by conspiring with Adonijah against his bedrid father; and besides, David being continually encumbred with warres, was thereby constrained to comply with Joab in regard of his great autho∣ritie and power amongst the souldiers, which Solomon in regard of the peaceable∣nesse of his reigne, of which God had assured David, would have no need to do; and therefore though David durst not proceed against him, the sonnes of Zeruiah, saith he, be too hard for me, 2 Sam. 3.39. yet Solomon might safely enough doe it: and thirdly, though David failed in sparing Ioab, yet now at his death he repented him of it, and so enjoyned his sonne to do that which he had neglected to do.

Vers. 7. For so they came to me when I fled because of Absalom thy Brother.] This word [so] hath reference to that he said before, let them be of those that eat at thy table; it is as if he had said, they shewed me the very same kindnesse which I desire thou shouldest shew to them; they brought for me and my followers when I was in distresse, and therefore it is no lesse then just, that thou shouldest alwayes bid them welcome to thy table.

Vers. 8. Thou hast with thee Shimei the sonne of Gera a Benjamite of Bahu∣rim, which cursed me with a grievous curse, &c.] David calls the reviling and the reprochfull speeches of Shimei against him, a grievous curse; first, because he called him a bloudie man, and did in effect say that he had been the cause of the death of Saul and all his sonnes; and to him that knew what a grievous sinne bloudshed was, and that was deeply at that time wounded for shedding the bloud of Uriah and others, though he were innocent in regard of that he charged him with concerning Saul and his sonnes, it must needs be very greivous to have such an aspersion cast upon him: secondly, because he called him a man of Belial, an ungracious wretch, that had no fear of God in him; and to a man of so tender a conscience as David was, how bitter must this needs be? and thirdly, because he upbraided him with the rebellion of his sonne Absalom, as the just curse and vengeance of God upon him, for the wrong he had done to Saul his father-in-law, then which, nothing could pos∣sibly wound his heart more deeply, 2. Sam. 16.7, 8. Come out, come out, then bloudy man, thou man of Belial, the Lord hath returned upon thee all the bloud of the house of Saul, &c. Now however afterwards this Shimei came and fauned up∣on David, yet considering how bitterly he had vented his spleen against David in the time of his distresse, he was exceeding jealous, lest encouraged by the youth of his sonne, he should attempt any thing against him after his decease, and therefore gave astrict charge to Solomon to watch over him narrowly, and to take some occasion to cut him off.

Vers. 9. But his hoar head bring thou down to the grave with bloud.] How this order which he gave to Solomon to bring down his hoar head with bloud to the grave, agreeth with that oath of his to Shimei, 2, Sam. 19.23. see there.

Vers. 10. So David slept with his fathers, and was buried in the citie of Da∣vid.] In 1, Chron. 29.28. it is said, that he died in a good old age, full of dayes, riches and honour; here the place of his buriall is named, to wit, that it was in the citie of David, that is, in that part of Jerusalem where he dwelt and kept his court, and which he had first taken out of the hands of the Jebusites, which was thence cal∣led the citie of David: even the place of his buriall was an honour to him, and it seems his sepulchre was strangely preserved, notwithstanding Jerusalem was so oft sacked and burnt, for it continued unto the Apostles times, as the Apostle Peter no∣ted, Acts 2.29. Men and Brethren, let me freely speak unto you of the Patriach David, that he is both dead and buried, and his sepulchre is with us unto this day.

Vers. 13. And she said, Comest thou peaceably?] She might easily suspect that Adonijah did even swell with envy against Solomon, and against her too, because by her means his conspiracy was defeated, and therefore when she saw him come in to her, she was jealous presently of some plot he had against her, and her sonne, and thence enquired whether he came peaceably or no.

Vers. 15. And he said, Thou knowest that the kingdome was mine, and that all Israel set their faces upon me, &c.] That is, in regard that I was king, and in a fair way to have had the kingdome settled upon me, by the favour of the people, who looked upon me as my fathers eldest sonne, though I be now but a private sub∣ject (and content to be so, since it was of God that my brother Solomon should reigne) I hope you will be willing to afford me what honour a subject may be capable of, and will not deny me any reasonable request that I shall make to you: how farre Adonijah was from being really convinced that it was of God that Solo∣mon was king, or from a quiet submission to the good providence of God therein, is evident by the plot he had now in hand to get Abishag to wife, that so he might wrest the kingdome from Solomon; onely to hide his drift in desiring Abishag to wife, he would seem to be fully satisfied, concerning Solomons being king, the king∣dome is turned about, and is become my brothers, for it was his from the Lord, and onely to desire, that by considering what great hopes he was fallen from, she would compassionate his condition, and be the readier to gratifie him in any thing a sub∣ject might lawfully desire.

Vers. 17. Speak, I pray thee, unto Solomon the king, &c.] The onely reason al∣ledged here by Adonijah, why he made choice of Bathsheba to get Solomons con∣sent for his marrying Abishag, is the great interest she had in the king her sonne (for, saith he, he will not say thee nay) but yet considering that there were many others that were of power enough to have obtained any reasonable request of the king for him, we may well think that there was another thing that induced him to set her a work in this businesse; namely, the hope of winning her to undertake his petition, & indeed accordingly it came to passe: though Bathsheba were so wise a woman, that her counsel to her sonne is recorded by the spirit of God in the holy Scripture, Prov. 31.1. yet she could not discern his drift, but being gulled with his fair words, and her melting thoughts of compassion towards him, she undertook that suit of his,

whereby he thought to undermine her sonne, and at last to shoulder him out of the throne.

Vers. 21. And she said, Let Abishag the Shunammite be given to Adonijah thy brother to wife.] Thus she intimates that because he was his brother, forgetting what was past, he should do well to gratifie him in any reasonable request.

Vers. 22. Ask for him the kingdome also (for he is mine elder brother) even for him, and for Abiathar &c.] There is nothing in the text whence we can cer∣tainly conclude, whether Adonijah had a purpose again to wrest the kingdome from Solomon, and had for that cause by the advise of his confederates, Abiathar and Joab, sought to obtain Abishag to wife; yet it may seem probable: first, by the strangenesse of the suite, that he should desire her to wife, who had lain either as his wife or concubine, in the bosome of his own father: secondly, by Solomons severe proceeding against him; for though by an ordinary way of providence he might have suspected that Adonijah had some plot in this suit of his; yet because he did so certainly conclude of it▪ that presently without any more ado he adjudged him to death, this m••kes it most probable that the drift of Adonijah was discovered to So∣lomon by a speciall instinct of the spirit of God: and thirdly, by Joabs flying to the altar upon this, and not before, vers. 28. however it is evident that Solomon took it so to wit, that by the friends Abishag had gotten whilest she lay in his fathers bo∣some, he hoped to increase his faction; and happely also, by marrying a wife of the deceased king to strengthen his crakt title, and that because it was still the successours right to have the deceased kings concubines, 2. Sam. 12.8. And I gave thee thy masters house, and thy masters wives into thy bosome, &c. Ask for him (saith he) the kingdome also, as if he should have said, this is it which he looks after, and with him Joab and Abiathar too; having already the plea of being the elder brother, and Abiathar the high priest, and Joab the Generall on his side, if he could strengthen himself also by this marriage, then he would not fear to shew himself, and to obtain his desire.

Vers. 23. Then king Solomon sware by the Lord.] That his mother might not interpose any further in the businesse.

Vers. 24. As the Lord liveth, which hath established me and set me on the throne, &c.] That is, as surely as the Lord liveth, who hath done this for me, so surely shall Adonijah be put to death, and that this day; there must be no delay in a matter of such danger: though Solomon had beforehand promised his mother to grant her request, yet his intention was therein onely, to grant her any reasonable request, and therefore not thinking that any tie to intangle him for the granting of that which might prove the ruin both of himself and her, in stead of satisfiing her desire, he took on oath that Adonijah should presently be put to death; he had formerly pardoned him onely upon condition of his loyaltie for the time to come, chap, 1.52. which having now forfeited by this second attempt, even for his former conspiracie it was fit he should die. As for the mention that he makes in his oath of Gods establishing him in the throne, that was because his assurance that God had placed him in the throne, was that which encouraged him to proceed thus against Adonijah; he that had set him in the throne, he knew, would stand by him, and defend him herein; but however, here we see still that verified, which Nathan had threatned against Da∣vid, 2. Sam. 12.10. The sword shall never depart from thine house.

Vers. 26. And unto Abiathar the priest said the king, Get thee to Anathoth, &c.] He banished him from the court, and confined him to his own house in Ana∣thoth (which was a city of the priests, Josh, 21.18.) that he might not hereafter attempt any thing against him.

Vers. 27. So Solomon thrust out Abiathar from being priest unto the Lord: that he might fulfill the word of the Lord, which he spake concerning the house of Eli in Ehiloh.] For by this means, according as God had threatned Eli above four∣score years since, 1. Sam. 2.31.35. the high priesthood was transferred from the posterity of Eli, who was of the stock of Ithamar, to Zadok who was descended of Eleazar. And so also that promise made to Phineas the sonne of Eleazar, was ful∣filled Numb. 25.13. And he shall have it, and his seed after him, even the cove∣nant of an everlasting priesthood, because he was zealous for his God, and made an atonement for the children of Israel.

Vers. 28. Then tidings came to Joab.] To wit, that Adonijah was slain, and Abiathar put from his place.

For Joab had turned after Adonijah, though he turned not after Absalom.] This clause is inserted; first, to shew the cause of his fear and danger, his siding with Adonijah: and secondly, to intimate the hand of God in this businesse; for how came it to passe that he that had stuck so faithfully to David in the case of Absalom, should now take part with Adonijah in his usurpation? surely it was, that the bloud of Abner and Amasa might fall upon him.

Vers. 30. And he said, Nay, but I will die here.] This Joab spake doubtlesse, as hoping that by hanging on the altar, he should save his life, and that they would not there put him to death; indeed it is strange that he should so think, considering the Law of God was so expresse, Exod. 21.15. that he that had slain a man wilful∣ly should be taken from the altar, and be put to death; but for this we must know that Joab dreamed not now of being put to death, for his murthering of Abner and Amasa; but onely of his conspiracy with Adonijah, in which case he hoped the altar might be a refuge to him.

Vers. 31. And the king said unto him, Do as he hath said, &c.] This Solomon enjoyned, as conceiving that the Lord, who allowed not that the altar should be a shelter to wilfull murderers, would not be displeased that Joab should be slain there, if he could not be drawn thence; yet perhaps Benaiah had before bidden Joab come forth voluntarily out of the tabernacle, and so Solomon gave him here a charge one∣ly to draw him thence by force, and then to slay him; for indeed, the words of the Law are, Exod. 21.14. that he should be taken from the altar and slain; and the same course we see was taken with Athaliah, 2. Kings 11.15. have her forth with∣out the ranges; and him that followeth, kill with the sword: for the priest had said, Let her not be slain in the house of the Lord.

Vers. 32. And the Lord shall return his bloud upon his own head, who fell upon two men more righteous, and better then he, &c.] This Solomon spake, as judging that their open insurrections were not so bad as his treacherours shedding innocent bloud: as for that clause which he addes, and slew them with the sword, my father David not knowing of it; very observable it is, how carefull he was to insert this for the honour of his father.

Vers. 36. Build thee an house in Jerusalem, and dwell there, and go not forth thence any whither.] Shimei was not suffered to return to Bahurim, to his own countrey, but was confined to Jerusalem, both to prevent all seditious practises he might otherwise have runne into, and also that he might be in Solomons eye, & in the eye of his servants, that if he went away it might be discovered, and so an advantage might be taken against him, which he waited for, as his father had advised him, v. 8.9.

Vers. 37. On the day thou goest out, and passest over the brook Kidron, &c.] It is evident in the former verse, that he was not to go any way out of Jerusalem; yet here his going over the brook Kidron is particularly expressed, because that was the way to Bahurim, where he formerly dwelt & where his inheritance lay, 2. Sam. 16.5.

Vers. 38. And Shimei said unto the king, The saying is good, &c.] And withall it seems he took an oath that he would do as Solomon had said, as we may see, v. 42.43

Vers. 40. And Shimei arose, and sadled his asse, and went to Gath, &c.] Whereby it appears that there was peace at this time betwixt the Israelites and the Philistines. It may justly be wondred at, that Shimei should for the recovery of his two runaway servants, venture to go out of Jerusalem, when he knew that his life lay upon it; but for this we must consider, first, that covetousnesse doth ordinarily so besot men, that it makes them do that which is most unreasonable: secondly, that perhaps he was so transported with passion against his servants, that either he thought not of his dan∣ger, or else, however could not forbear: thirdly, that he might flatter himself with vain hopes, that doing this secretly, it would not be known; it was now three years since this charge was given him, vers. 39. and by this time he might hope that Solo∣mon would not so heedfully mind, what he did at first so strictly command; he had matters of state, of greater importance to intend, and therefore going secretly, and re∣turning speedily, there would be no notice taken of such an outscape as this was: and fourthly, that there was doubtlesse an over-ruling hand of Gods providence in it, that carried him on headlong upon his own ruine, that so he might receive his just reward for his base reviling of David the Lords anointed, in the time of his affliction.

Vers. 46. And the kingdome was established in the hand of Solomon.] For the execution of justice upon offenders doth establish kingdomes; and besides the faction that opposed Solomon was now destroyed.

CHAP. III.

Vers. 1. ANd Solomon made affinitie with Pharaoh king of Egypt, and took Pharaohs daughter.] David had married Solomon to Naamah the Ammonitesse before he died, as is evident, because Rehoboam the sonne of Solomon by this Naamah, was born a full year before Solomon was king, for Solomon reigned in all but fourty years, chap. 11.42. and Rehoboam was one and fourty years old when he came to be king in the room of his father, chap. 14.21. so that if Solomon took this daughter of Pharaoh to wife after Shimei's death, as it is here set down in the story, who had lived three years in Jerusalem after Solomon was king, chap. 2.39. this marriage, was many years after his marriage with Naamah, at least in the fourth, or fifth yeare of his reigne; whether Naamah were at that time dead, or no, it is no where expressed; but however, that one chief aim in this match, was to strengthen himself, by joyning himself in affinitie with such a potent neighbour

Prince, as the king of Egypt now was, is evident; for therefore it is not said barely, that he took Pharaohs daughter to wife, but that he made affinitie with Pharaoh king of Egypt, and took Pharoahs daughter, &c. implying, that to joyn himself in affini∣tie with the king of Egypt, was the great plot of this match; it is not said whether she had embraced the Religion of the Israelites, when he took her to wife; yet con∣sidering that he is no where blamed for this marriage, nor any thing said, but that as yet he continued to walk in Gods wayes (the high places onely excepted) it is most like she forsook her idolatry; and however, that either before or after her marriage, she became a proselyte, and worshipped the true God, we cannot well question, because Solomon in this marriage, is made a type of Christ, who wooed the Gentiles, and made them his spouse, calling them from their idolatries, to serve the true and everlasting God, for hereto the Psalmist seems to allude, Psal. 45.10. Hearken (O daughter) and consider, and encline thine eare: forget also thine own people, and thy fathers house.

And brought her into the citie of David, untill he had made an end of building his own house.] That is, having taken the daughter of Pharaoh to wife, he brought her into the citie of David, but yet he did not dispose of her in his own house there, but in some other part of the citie, and that either because his own house was not suf∣ficient to entertain her, and all her retinue; or because he was at that time in build∣ing, or at least had purposed to build a fair palace for himself, with another adjoyn∣ing thereto for his Queen, chap. 7.8. and so in that part of the citie of David she continued, untill he had made an end of building his own house, &c. and the wall of Jerusalem round about. Now this last clause concerning the wall of Jerusalem, is, I conceive, added onely by the way to give a hint how the glory of Solomons kingdome, did still flourish in every thing more and more; that Jerusalem was walled about before this time, is evident. 2. Sam. 5.9. and 1. Chron. 11.8. but it seems Solomon did either erect a new wall without the old; or else, repair, enlarge, and fortifie the old, building them with many stately towers and bulworks, and so this city, which was the place of his residence, became farre the more glorious.

Vers. 2. Onely the people sacrificed in high places, &c.] This I conceive hath reference to that which is said before, concerning the flourishing estate of Solomon, in the last verse of the former chapter, and the beginning of this; his royall glory was every way great, onely this, saith the text, was a blemish which stained the glory of his kingdome, that as yet the people, yea and Solomon too, did offer sacrifices in their high places, vers. 3. which was directly against the Law, Deut. 12.13, 14. but of these high places, see the note 1. Sam. 9.12.

Vers. 4. And the king went to Gibeon to sacrifice there for that was the great high place.] That is, the largest and fairest, the most famous, and most resorted to, and that happely because the tabernacle of Moses was there, and therefore did Solomon go thither, and with him all the chief of the Princes and Governours of the people, whom he had called together, 2. Chron. 1.2, 3. concerning which, see the note there.

Vers. 6. And Solomon said, Thou hast shewed unto thy servant David my fa∣ther great mercy, &c.] This he said in his heart being asleep; for God under∣stands the langague of the heart, as well as that of the tongue, and as the Lord can enable men to attend upon that which he sayes to them in their sleep, so he can also

give them power distinctly, and with the full and free use of their reason, their sleep no way disturbing their phancy, to poure forth the desires of their souls in prayer to him; and yet it may well be too that the intention of his mind all the day before, up∣on the service of God, made him fitter for the impression of such holy desires, and thoughts, when he was asleep; and particularly to beg wisdome of God, which be∣fore, of all things he had most desired.

And thou hast kept for him this great kindnesse, that thou hast given him a sonne to sit on his throne, &c.] This was spoken in reference to Saul, though God made Saul king over Israel as well as David; yet he did not give it to Saul and his heirs, and successours, as he did to David; this was a peculiar favour and honour which God reserved for David.

Vers. 7. And I am but a little child: I know not how to go out or come in.] That is, young and unexperienced in state affairs, and in comparison of this great burthen, which must now lie upon me, a very child: so the Prophet Jeremy also speaks of himself, Jer. 1.6. then said I, Ah Lord God, I cannot speak, for I am a child: some writers would hence conclude, that Solomon was not above twelve years old when he began to reigne, if not younger, and so withall are forced to main∣tain that at eleven years of age, he begat his sonne Rehoboam (for it is manifest Rehoboam was born the yeare before he began his reigne, because he reigned in all but fourty years, chap. 11.42. and Rehoboam was one and fourty years old when he succeeded him in the throne) but there is no cause why we should entangle our selves with such difficulties because Solomon saith here I am but a little child: or be∣cause David said of him, 1. Chron. 22.5. Solomon my sonne is young and tender: for on the other side before this, we see how David spake of him, chap. 2.9. thou art a wise man, and knowest what thou oughtest to do unto him; for thus the Scripture usually speaks of young men; Ishmael is called a child, when he was at least eighteen years old, Gen. 21.14, 15. and David a youth, and stripling, 1. Sam. 17.23. whereas before, 1. Sam. 16.18. he is called a mighty valiant man, and a man of warre; and much more might Solomon use this term of himself, when he speaks comparatively, with respect to that great charge of governing Gods people, which now lay upon him, though he were, as probably it is thought he was, at least twenty years old.

Vers. 12. There was none like thee before thee, neither after thee shall any arise like unto thee.] To wit, for wisdome; some referre this onely to the kings of Israel, namely, that there was never any king in Israel, either before Solomon, or after him, that equalled him in wisdome, and indeed in the following verse, where he is promised riches and honour above all others, it is expressely limited to kings, And I have also given thee that which thou hast not asked, both riches and honour, so that there shall not be any among the kings like unto thee: but yet if we understand this of na∣turall wisdome, and not of supernaturall wisedome, which was reserved as the speciall priviledge of Gods servants, in the dayes of the Gospel; I see not but that these words may be taken as they are expressed, without any such limitation; namely, that there was never mere man, since the fall of Adam, like unto Solomon for wisdome, which seems the more probable, because in the next chapter, the comparison is made betwixt him and others that were not kings, and of other nations too as well as Israelites, vers. 30.31. Solomons wisedome, excelled the wisedome of all the children of

the East country, and all the wisedome of Egypt, for he was wiser than all men, then Ethan the Ezrahite, &c. and herein was Solomon a notable type of Christ, Col. 2.3. in whom are hid all the treasures of wisedome and knowledge.

Vers. 13. So that there shall not be any among the kings like unto thee all thy dayes.] That is, among the kings of Israel there shall be none like thee for riches and honour: and in the Chronicles this is more generally expressed, namely, that he should excell in riches and glory all before him, and all after him, 2 Chron. 1.12.

Vers. 15. And Solomon awoke, and behold it was a dreame &c.] That is, be∣hold he perceived that God had in a supernaturall dreame appeared unto him, and so return••ng thereupon to Jerusalem with his Nobles, he there offered many gratu∣latory sacrifices to God.

Vers. 16. Then came there two women that were harlots unto the King, &c.] The Hebrew word here translated harlots, signifieth either victuallers or harlots, & ther∣fore it may be thought that they were such as did openly professe themselves Victual∣lers though they were more secretly harlots: for it is not so likely that they durst thus have presented themselves before the King, if they had beene known to be such as li∣ved so openly in so lewd a course of life: that the people might the more reverence Solomon, the Lord was pleased by this controversie that was brought before him, to let them see what a singular measure of wisedome he had conferred upon him.

Vers. 18. And it came to passe the third day after I was deliver'd, that this wo∣man was deliver'd also, &c.] Hereby is shown in part, what it was that made the case in question so difficult; namely, that both children were so neare of an age, the one being borne but three dayes after the other: and indeed if we adde to this, first, that the feature of the dead child would be so altered by death, that it must needs be hard for those neighbours and friends that had seene it alive, to say to which of the women it did belong; secondly, that no body was by when this fact was done, that might bear witnesse on either side; thirdly that the mother of the live child confessed she was asleep, and so did not see when her child was taken away; and fourthly, that the parties contending for the child were of equall repute, the one deserving no more credit than the other, because they were both harlots, all these things joyntly considered, must needs make the case so difficult, that when it came to be brought before the king, it may well be, it was thought the wit of man could not determine it.

Vers. 20. And she arose at mid-night, and tooke my sonne from beside me, &c.] But why should she be willing to keep another womans child? I answer, women are naturally ashamed of overlaying their children, to avoid this disgrace, in the heat of her passion, she could have beene content to nurse up another child in stead of her owne, rather than have it said, that by her slothfulnesse and negligence, she had beene the death of her owne child.

CHAP. IIII.

Vers. 2. ANd these were the Princes which he had.] That is, these were his chiefe Nobles and such as were in highest places about him whilst he sate in the throne of Israel; especially, in the first beginning of his reigne, for though there are two here mentioned, to wit the sonne of Abinadab, vers. 11. and Ahi∣maaz, vers, 15. that married the two daughters of Solomon, Taphah and Bazmach,

yet that may be because they did some yeares after marry them; for when Solomon came to the crowne, we read not of any child he had born, but only Rehoboam, and much lesse could he have any daughter mariageable.

Azariah the son of Zadok the priest.] Azariah the son, that is, the grand child of Zadok (for he was the son of Ahimaaz the son of Zadok, 1 Chro. 6.8.9.) is here said to have been the priest, that is, Solomons priest, because it seems he was continually imployed for him (as our Princes houshold Chaplaines are for them) in those things that concerned the worship and service of God. Or it may be meant of the son of some other Zadok; for the word here translated Priest, may also be translated chiefe Officer, as is expressed in the margin of our Bibles.

Vers. 3. Elihoreph and Ahiah, the sonnes of Shisha, Scribes.] We read but of one Scribe, or Secretary of State that David had, 2 Sam. 20.25. but Solomon had two; which shewes, that the dominion and royaltie of Solomons Kingdome was greater than his fathers, and so therewith the state affaires must needs increase.

Jehoshaphat the sonne of Ahilud the Recorder.] He held therefore the same place still which he had in Davids time. 2 Sam. 20.24.

Vers. 4. And Zadok and Abiathar the Priests.] That is, they were the two chiefe of the two families of the priests, (according to Davids division, 1 Chro. 24.3, 4.) for Abiathar did not cease to be a priest, though he were restrained from the execution of his office, and confined to his owne house in Anathoth. And besides, that he had been the chiefe among them, is sufficient to make him be reckoned here amongst those that were in eminent place whether in Church or Common-wealth, in the first yeares of Solomons reigne.

Vers. 5. And Azariah the sonne of Nathan was over the officers, &c.] Some conceive that these were the sonnes of Nathan the sonne of David, but the most hold, that they were the sons of Nathan the prophet, preferred by Solomon, partly out of a gratefull respect which he bare to their father, partly because he had had his educa∣tion with them under the tutouridge of Nathan their father, as the Hebrews hold.

Vers. 10. To him pertained Sochoh, and all the land of Hepher.] A tract of land in the tribe of Judah, so called, from Hepher the sonne of Asher of the posterity of Hezron, 1 Chron. 4.6.

Vers. 11. The sonne of Abinadab in all the region of Dor.] Which was Manas∣ses portion, Josh. 17.11. as was also Taanach and Bethshean and Megiddo, menti∣oned vers. 12.

Vers. 12. Even unto the place that is beyond Jokneam.] Which was in the bor∣ders of Zebulon: Josh. 19.11.

Vers. 19. Geber the sonne of Uri was in the countrey of Gilead, &c.] That is, in all the rest of the countrey of Gilead, and in the countrey which belonged to the kingdomes of Sihon and Og without Jordan: to wit, besides that before menti∣oned, vers. 13. which was the charge of the sonne of Geber: and because it was so great a circuit of land which was allotted to him, therefore it is said in the close of this verse, and he was the only officer that was in the land, that is, there was no other officer to gather up provision for the Kings houshold in this land before menti∣oned, but he only.

Vers. 20. Judah and Israel were many, as the sand, &c.] And herein was Solo∣mons

kingdome a type of Christs, whose people by the confluence of the Gentiles, should become innumerable like the sand of the sea-shore; but especially in that which follows, concerning the comfortable condition, wherein the people lived un∣der Solomons reigne, eating and drinking, and making merry: for this did no∣tably shadow forth the joyfull estate of Christians, partly in this world, but especial∣ly in heaven, the kingdome of God is not meat and drink, but righteousnesse, and peace, and joy in the holy Ghost, Rom. 14.7. though they be often afflicted, yet they rejoyce in tribulation, Rom. 5.3. the pardon of their sinnes, the light of Gods countenance, and the hope of an incorruptible crown of glory, is sufficient to make them rejoyce in affliction, even with joy unspeakable, and full of glory; and much more then shall their joy be great, when all tears shall be wiped from their eyes, and they shall sit down with Abraham, and Isaac, and Jacob, in the kingdome of hea∣ven, Matt. 8.11.

Vers. 21. And Solomon reigned over all kingdomes, from the river unto the land of the Philistines, and unto the border of Egypt.] That is, from the river Euphrates (which because it lay northeast of the land of Canaan, is the onely limit here men∣tioned of Solomons kingdome, on those two quarters) unto the land of the Phili∣stines (which was the western bounds, as lying all along by the Mediterranean sea) and unto the border of Egypt, where was the river Sihor, Josh. 13.3. which was the south bounds; and thus was that promise made to Abraham fulfilled, Gen. 15.18. Unto thy seed have I given this land, from the river of Egypt, unto the great river, the river Euphrates; and in this exceeding glory of his kingdome, was Solo∣mon also a type of Christ, concerning whose royalty and kingdome, so many glori∣ous things are spoken, as where it is said, Ephes. 1.21, 22. that he raised him from the dead, and set him at his own right hand in the heavenly places, farre above all principality and power, and might, and dominion, and every name that is named, not onely in this world, but also in that which is to come. And hath put all things under his feet, and gave him to be the head over all things to the Church: and Philip. 2 9, 10, 11, Wherefore God also hath highly exalted him, and given him a name, which is above every name. That at the name of Jesus, every knee should bow, of things in heaven, and things in earth, and things under the earth. And that ev••ry tongue should confesse, that Jesus Christ is Lord, to the glory of God the Father: and again, Psal. 2.8. Ask of me, and I shall give thee, the heathen for thine inheritance, and the uttermost parts of the earth for thy possession.

Vers. 24. And he had peace on all sides round about him.] And herein vas So∣lomon also a type of Christ, the Prince of peace, Esa. 9.6. whence is that, Luke 2.14. Glory to God in the highest, and on earth peace, good will towards m••n: John 14.27. Peace I leave with you, my peace I give unto you, not as the word giveth, give I unto you.

Vers. 25. And Judah and Israel dwelt safely, every man under his vine, and under his figtree, &c.] That is, not onely in the fenced cities, but also in the open countrey, they lived without fear of enemies, following their husbandry, and enjoy∣ing with much cheerfulnesse, choice, and plenty of Gods good blessings.

Vers. 26. And Solomon had fourty thousand stalles of horses for his chariots.] In 2. Chron. 9.25. it is four thousand, but the word in the Originall (here transla∣ted

stalles) doth signifie both stables, wherein many horses are kept together, and al∣so the stalles, or sever'd petitions, for each horse in those stables, and so it is taken here: whereas in the 2. Chron. 9.25. by stalles is meant stables containing at least ten stalles, or severall partitions for horses a piece, for so in four thousand stables, there might stand fourty thousand horses in their severall stalles, as is here expressed: indeed a farre lesse number would have sufficed for fourteen hundred chariots, and we reade of no more that Solomon had, 2. Chron. 1.14. and Solomon gathered chariots and horsemen, and he had a thousand and four hundred chariots, &c. but first, those horses that were fit for service in the chariots, might also be imployed in his carriages for the building of the temple, &c. and secondly, herein lay his magni∣ficence, that he had such choice and store of horses; and as herein it seems he trans∣gressed the commandment of God, Deut. 17.16. He shall not multiply horses: himself, nor cause the people to return to Egypt, to the end that he should multiply horses: so it is likely that hereby he overburthened his people, and gave too just an occasion to that complaint of the Israelites, chap. 12.4. Thy father made our yoke grievous: now therefore make thou the grievous service of thy father, and his heavy yoke which he put on us, lighter, and we will serve thee.

Vers. 29. And God gave Solomon wisedome and understanding, exceeding much, and largenesse of heart, even as the sand, &c.] That is, the Lord gave him such a vast capacity, an extraordinary measure of understanding, judgement, memory, that the knowledge which he had, seemed even infinite, nor was there any thing almost which he was not able to reach, and comprehend: see the note, chap. 3.12.

Vers. 3••. And Solomons wisedome exclled the wisdome of all the chil∣dren of the east countrey, and all the wisedome of Egypt.] By the children of the east, is meant the Arabians, or Chaldeans, who were at this time famous for their learning: especially for Philosophy, Astronomy, and other the liberall sciences, as were also the Egyptians, whence is that concerning Moses, Acts 7.22. And Moses was learned in all the wisedome of the Egyptians, and was mighty in words and in deeds; and hereby it appears therefore that Solomon excelled in this kind of learning

Vers. 31. For he was wiser then all men; then Ethan the Ezrahite, and He∣n••n, &c.] Who it seems were the famous men, for learning and wisdome, in these tines amongst the Israelites; for these I conceive, are the same that are mentioned amongst the posteritie of Judah, the sonnes of Zerah, 1. Chron. 2.6. and that there∣fore ••than is here called the Ezrahite: it seems by were famous also, for their poetry, if these were that Ethan and Heman, mentioned in the titles of the 88. and and 89. Psalmes.

Vers. 32. And he spake three thousand proverbs, &c.] So it is said in next verses, th••t he spake of trees, &c. and that he spake also of beasts, and of fowl, and of creeping things, and of fishes, and that there came of all people to heare the wisdome of Solomon, whereby it is evident, that though he were a king of so great majestie and glory, yet he read lectures of naturall and morall Philosophy, and of Divinitie too▪ for the instruction of those that would come to heare him.

Vers. 34. And there came of all people to heare the wisedome of Solomon from all kings of the earth, which had heard of his wisedome.] That i••, from all the kings, which were any thing near about him.

CHAP. V.

Vers. 1. ANd Hiram king of Tyre sent his servants unto Solomon, &c.] This Hiram king of Tyre, was also king of Zidon, which was neare unto Tyre; and therefore the Zidonians are called Hirams servants, verse 6. Vnto thee will I give hire for thy servants— for thou knowest that there is not among us any that can skill to hew timber, like unto the Sidonians; being therefore a neighbour prince, when he heard of Davids death, and his son Solomons succeeding him in the throne, he sent, as it seemes, the custome of princes then was, his Embassadours to Solomon, to congratulate his succession; and that the rather, because, as the Text saith, he had beene alwayes a constant friend to David, for Hiram was ever a lover of David. And hereby it is evident, that the eighty third Psalme was not composed by David, because there, the inhabitant•• of Tyre, verse 7. are named amongst other enemies that were confederate against the Israelites, which doubtlesse, was not in Davids and Hirams dayes.

Vers. 3. Thou knowest how that David my father could not build an house, &c.] To wit, by common report. It is said also, that Solomon alledged the kindnesse Hiram had showne to his father, in sending him Cedars to build himselfe an house, (whereof we have heard before, 2 Sam. 5.11.) and desired him to afford him the like favour for the building of a Temple for the Lord, 2 Chron. 2.3. And Solo∣mon sent to Hiram the king of Tyre, saying, As thou didest deal with David my father, and diddest send him Cedars tO build him an house to dwell therein, even so deal with me.

Vers. 4. There is neither adversary nor evill occurrent.] That is, to hinder the work of building the Temple.

Vers. 5. I purpose to build an house unto the name of the Lord, &c.] That is, for the honour and worship of God, of which, see the note Deut. 12.2. and herein was Solomon a Type of Christ, by whom the Church the spirituall temple of God is built.

Vers. 6. Command thou, that they hew me Cedar trees out of Lebanon, &c.] Ma∣ny Expositours hold, that Libanus was a part of Solomons land, and that he requi∣red of Hiram only workmen to hew timber. But 1. because it is said, that Hiram sent Cedars as a present to David, 2 Sam. 5.11. And Hiram king of Tyre sent messengers to David, and Cedar trees &c. And 2. because of the great quantity of corne and oyle which Solomon gave to Hiram yeare by yeare, in liew of this which he required of him verse 11. And Solomon gave Hiram twenty thousand mea∣sures of wheat for food to his houshold, and twenty measures of pure oyle: thus gave Solomon to Hiram yeare by yeare. I rather thinke that Libanus was in the possession of the king of Tyre, though it were the utmost bounds northward of the land of Canaan, and that Solomon therefore had the timber also from him: or else, it may be, that Libanus being a large tract of mountains, was partly in Solomons territo∣ries, though most in Hirams, and so both may be true, that most of the materials he had from Hiram, and that such timber as was cut in Solomons territories, was hew∣ed also by Hirams servants. Here is onely mention made of Cedar trees, as being the chief timber he used; but he sent also for Firre trees, and Algume trees, and for a

man cunning to worke in gold and silver, &c. 2 Chron. 2.7, 8. It is indeed said, that David before his death prepared abundantly both workemen and Cedar trees, and all other necessaries, 1 Chron. 22.2, 3, 4, 14.15. and 1 Chron. 29.2. But the meaning of that is only, that he prepared exceeding much, not that he prepared e∣nough or more then enough, both for the house, and the holy utensiles therof; though he had provided exceeding aboundantly, yet there was much more wanting, which Solomon therefore now takes care to provide.

And unto thee will I give hire for thy servants, according to all that thou shalt appoint.] See the note, verse 11.

Vers. 7. He rejoyced greatly, and said, Blessed be the Lord this day, &c.] In 2 Chron. 2.12. it is, Blessed be the Lord God of Israel that made heaven and earth, &c. now hence, and because he calls the God of Israel Jehovah, some Expo∣sitors conclude that he was a Proselyte; which others deny, and that because his peo∣ple the Tyrians and Sidonians were at this time idolaters, and served Ashtaroth, who is therefore called the goddesse of the Zidonians, Chap. 11.5. and indeed even the heathens had in these times a kind of reverent opinion of the God of the He∣brews, and of the gods of other nations whom they worshipped not, as we may see 1 Sam. 4.8. Woe unto us, who shall deliver us out of the hand of these mighty Gods? these are the Gods that smote the Egyptians, 1 Kings 20.23. And the servants of the King of Syria said unto him, their gods are gods of the hills, therefore they were stronger than we. Daniel 6, 16. Now the king spake and said unto Daniel, Thy God whom thou servest continually, he will deliver thee: and Acts 17.23. For as I passed by, and beheld your devotions, I found an Altar with this inscription, To the unknowne God, So that nothing can be hence certainly determined, but how∣soever, in Hirams and the Tyrians readinesse, to conferre their helpe to the building of the Temple, we have a shadow of the calling of the Gentiles into the Church; of which the Apostle speakes, Eph. 2.13, 14. But now in Christ Jesus, ye who sometime were farre off, are made nigh by the bloud of Christ, For he is our peace, who hath made both one, and hath broken downe the middle wall of partition be∣tweene us.

Vers. 8. And Hiram sent to Solomon, &c.] To wit, by writing a Letter, 2 Chron. 2.11.

Vers. 9. And I will convey them by sea in flotes, unto the place that thou shalt appoint me, &c.] It is said, that he proffered to convey them to Joppa, 2 Chr. 2, 16, It seemes therefore, Hiram proffered to convey them to Joppa, or any other place which Solomon should appoint.

And thou shalt accomplish my desire, in giving food for my houshold.] This Hi∣ram requires of Solomon, in liew of what he had yeelded to doe for him, in send∣ing him timber of Cedar, &c, and that because Tyre and Zidon though rich with merchandize, were in a barren soyle, and had indeed alwayes most of their store for corne and other provisions, out of the land of Israel; whence it is said of the Jews that were returned out of Babylon, Ezra 3.7. that they gave meat and drink and oyle unto them of Zidon, and to them of Tyre, to bring Cedar trees from Le∣banon to the sea of Joppa, for the rebuilding of the Temple; and where all the rich commodities are reckoned up that were continually brought into Tyre, it is said,

Ezek. 27.17. Judah and the land of Israel, they were thy merchants, they traded in thy market, wheat of Minnith, and Pannag, and honey, and oyl, and balme: and Acts 12.20. the reason that is given why the inhabitaats of Tyre and Zidon, were so eager to pacifie Herod, when he was displeased with them, is, because their countrey was nourished by the kings countrey.

Vers. 11. And Solomon gave Hiram twenty thousand measures of wheat for food to his houshould, &c.] Solomon when first he sent to Hiram, proffered his servants twenty thousand measures of beaten wheat, and as many of barley, twenty thousand bathes of wine, and as many of oyl, for their hire and provision, as ye see it is plain∣ly expressed, 2. Chron. 2.10. yea, it seems he added, that if that should not like him he would give whatsoever hire himself would appoint (as we see above, vers. 6.) now when Hiram answered Solomon by writing, he accepted of that provision that was proffered for his servants, 2. Chron. 2.15. but withall made it a request to him, as we see above, vers. 9. that Solomon would grant him liberty to transport a certain quantitie of provision every yeare, for his own houshold, because his countrey was but barren for such things; and this is that which here it is said Solomon gave Hi∣ram; for that provision of wheat, and barley, and wine, and oyl, mentioned, 2. Chron. 2.10. was given to the subjects of the king of Tyre, that were employed about So∣lomons work: see the note also, chap. 9.11.

Vers. 13. And king Solomon raised a levie out of all Israel, and the levie was thirty thousand men.] That is, of the Israelites that were skilfull workmen, whe∣ther carpenters or masons, throughout his kingdome; for though Solomon did make no bondmen of the children of Israel, 1. Kings 9.22. but imployed strangers in the more servile imployments, and harder labours, of bearing burdens, and hewing in the mountains, 2. Chron. 2.17, 18. yet it is altogether improbable, that either there were no artificers amongst the Israelites, though inferiour to the Tyrians, or that such as were able for the work, were wholy neglected, and onely strangers imployed.

Vers. 15. And Solomon had threescore and ten thousand that bare burdens, &c.] And these were of the strangers that were in the land, as we find it expressed, 2. Chron. 2.17, 18.

Vers. 16. Besides the chief of Solomons officers which were over the work, three thousand and three hundred, &c.] But how can this agree with that place, 2. Chron. 2.18. where it is said, that there were three thousand six hundred overseers, to set the people on work? I answer, some hold that there were but three thousand three hundred as here, in ordinary service, and then three hundred more were kept as a re∣serve for supply, if need were: but I think rather, that those three thousand six hun∣dred there mentioned, were of the strangers there spoken of, as is very evident in that place, for vers. 17. the totall number of the strangers gathered together for this ser∣vice, is said to have been an hundred fifty three thousand six hundred, and then in the 18. vers. it is particularly expressed, how all these were severally imployed, to wit, seventy thousand in bearing burdens, and eighty thousand in hewing in the mountains, which makes one hundred and fifty thousand, and then the remaining three thousand six hundred, were appointed to be overseers to set the people awork; but now these three thousand three hundred, were such as had the command of all that were imployed in the work, both the Tyrians and Israelites, and those strangers

mentioned in that place of the Chronicles, and by whose command and directions all things were ordered; and therefore are they here called the chief of Solomons officers, and such as did not onely oversee the work, but also ruled over the people that wrought in the work; it is hard also to reconcile this place with that which is said, 1. Kings 9.23. These were the chief of the officers that were over Solomons work, five hundred and fifty which bare rule over the people that wrought in the work: 2. Chron. 8.10. and these were the chief of Solomons officers even two hun∣dred and fifty that bare rule over the people: but for that see the note, chap. 9.23.

Vers. 17. And they brought great stones, costly stones.] To wit, marble, Por∣phyries and such like.

Vers. 18. And Hirams builders did hew them, and the stone-squarers.] Or the Giblites, as it is in the margine of our Bible, and it is thought that these were a peo∣ple belonging to Tyre, amongst whom there were many excellent workmen, called so of Gebal, or Gebula, the place of their dwelling; whence is that, Ezek. 27.9. The ancients of Gebal, and the wise men thereof were in thee: and that Psal. 83.7. Gebal, and Ammon, and Amalek, the Philistines with the inhabitants of Tyre.

CHAP. VI.

Vers. 1. ANd it came to passe in the four hundred and fourscore yeare. &c.] Here the time is noted when Solomon began to bind the Temple, to wit, in the fourth yeare of his reigne, in the second moneth, the moneth Zif, (which was the April moon, and comprehended part of our April, and part of May: the fittest time in the yeare to begin a building) and how long it was after the Israelites came out of Egypt, which was the first beginning of the commonwealth of Israel; namely four hundred and fourscore years, and how this summe agrees with the se∣verall years of the government of such Judges and Kings, as had since that time ru∣led over Israel, we may see in the notes upon Josh. 24.29. three years and upward, had been spent in settling the affairs of the kingdome, against the opposition of those that looked with a malignant eye upon Solomons advancement to the crown, and in taking order for making such further provision as was necessary (besides what David had prepared) both for the Temple, and for his own palace; and now in the fourth yeare the foundations of the Temple were laid: in 2. Chron. 3.1. the place is also expressed where the Temple was built, to wit, that it was at Jerusalem in mount Moriah (the very place in which Abraham was commanded to sacrifice his sonne, Gen. 22.2.) where the Lord appeared unto David his father, in the place that David had prepared in the threshing floore of Ornan the Jebusite. Now both the place and the time when the foundation of this house was first laid, are thus punctually ex∣pressed, not onely because it was indeed the most glorious and sumptuous building that ever was in the world, but also especially because it was the house of the Lord, as it is here called, the place which he chose for his settled habitation, amongst the children of Israel, and so was a type or figure, first, of Christ, for in him dwelleth al the fulnesse of the God-head bodily, Col. 2.9. secondly, of every true Christian and that because God dwells in them by his holy spirit, Know ye not that your bodie is the Temple of the holy Ghost which is in you? 1. Cor. 6.19. and thirdly, of the Church of Christ: Ye also as living stones, saith Peter, are built up a spiritual

house to offer up spirituall sacrifices, acceptable to God through Jesus Christ 1. Pet. 2.5. but especially of the Church triumphant in heaven, (for indeed as the ta∣bernacle did principally signifie the Church in her militant condition, when she is in an unsettled restlesse estate, travelling up and down in the world towards the hea∣venly Canaan, so the Temple did chiefly signifie the Church in her rest, when she comes to be settled in heaven) whence it was also that the Temple was farre larger and farre more magnificent then was the tabernacle, to signifie that the glory of the Church there, should wonderfully exceed that she hath here, even then when she is in her greatest glory.

Vers. 2. The length thereof was threescore cubits, &c.] Here the dimensions of the Temple are set down, first, the length thereof threescore cubits, that is, the length of the whole Temple containing both the holy, and the most holy place, which is therefore called the length by cubits, after the first measure, 2. Chron. 3.3. for, first, they measured out sixty cubits of ground for the whole house, and then afterwards divided it, assigning twenty cubits to the oracle, or the most holy place, and fourty to the Temple before it, as vers. 17. so that the Temple therefore was double the length of Moses tabernacle; for that was but thirty cubits long: see Exod. 26.18. se∣condly, the breadth thereof twenty cubits, which was also double the breadth of the tabernacle, for that was but ten cubits broad, Exod. 26.24. and thirdly, the height thereof thirty cubits, that is, at least on the outside; for some gather from vers. 20. that the most holy place was but twentie cubits high within, and it is most likely that the roof of the whole house was of the same height; so that by this it might ap∣pear, that the Temple was on the inside twice as high also as was the tabernacle (for that was but ten cubits high, Exod. 26.16.) and on the outside thrice as high, see the note vers. 20. and all this was thus ordered by Gods direction, 2. Chr. 3.3. Now these are the things wherein Solomon was instructed for the building of the house of God, &c.

Vers. 3. And the porch before the Temple of the house, twenty cubits was the length thereof, &c.] This was joyned to the house in the front thereof, 2. Chron. 3.4. whence is that Joel 2.17. Let the priests, the ministers of the Lord, weep be∣tween the porch and the altar; and let them say, Spare thy people, O Lord, &c. there is mention of a porch called Solomons porch, wherein Christ and his Apostles, and the people, did so usually meet, Joh. 10.23, 24. and Acts 3.11. and 5.12. but that porch was neither built by Solomon (for Solomons Temple was burnt by the Chaldeans) nor was it in the same place; for this joyned to the Temple within the priests Court, whither none but the priests might come; as for the dimensions of this porch, first, twenty cubits was the length, according to the breadth of the house, that is, from north to south, for though the length of the rest of the Temple is count∣ed from east to west; yet because this porch was larger from north to south, then from east to west; therefore this is counted the length of it: secondly, ten cubits was the breadth thereof before the house, the breadth therefore of this porch being added to the length of the Temple, the whole house (porch and all) was threescore and ten cubits long; how high this porch was, it is not here expressed, but 2. Chron. 3.4. that is added, to wit, that it was one hundred and twenty cubits high, so that it was as a tower to the rest of the house.

Vers. 4. And for the house, he made windows of narrow lights.] That is, broad within, and narrow without; or else, as some conceit, broad both without and within, but narrowed in the midst of the wall: some Expositours understand by the house in this place, only the holy place, concluding, that the most holy place had no windows: but there is no great waight in any of the reasons they give to prove this; for considering first the thicknesse of the wall: secondly, the fashion of the windows above described, purposely no doubt so made, both to keep out birds, and the gazing in of any that should attempt to looke in at them: and thirdly, the place where these windows were made, which was toward the roof of the house, at least above fifteen cubits high in the wall (for so high the chambers were built, on the outside of the wall,) and there were three stories of chambers one over the other, verse 8. and verse 10. and fourthly, that the Tabernacle had no windows at all, neither in the holy, nor in the most holy place, since it is expresly said, that in this house which Solomon built, he made windows for the house, I see no reason why it should be restrained only to the holy place.

Vers. 5. And against the wall of the house, hee built Chambers round about, &c.] That is, westward, northward, and southward, round about the house he built Chambers, (for on the east side before the porch, where was the court of the priests, there could be no chambers built) and because these chambers were built up close to the house on the outside of the walls, so that the beams of the upper floores of these Chambers were laid on that side towards the Temple, upon the very wall of the Temple, therefore it may be well said, that these Chambers were built against the wall of the house, that is, close adjoyning thereto, or, as it is in the margin, upon the wall of the house; there were of these Chambers three stories or rows, each above the other, and each of them five Cubits high, verse 10. and they were doubt∣lesse provided for the lodging of the priests, for the laying up of the holy things of the Temple, and such other uses, for of these partly is that spoken, 1 Chro. 28.11, 12. Then David gave to Solomon his sonne the pattern of the porch, and of the houses thereof, and of the treasuries thereof, and of the upper Chambers thereof, and of the inner parlours thereof, and of the place of the mercy seat: And the pattern of all that he had by the spirit, of the Courts of the house of the Lord, &c.

Vers. 6. For without in the wall of the house he made narrowed rests round about, &c.] This is added to shew, how it came to passe that the middle Chambers were broader than the undermost, and the third loft, broader by a Cubit than the middle ones; the reason was, because to the end that the beams might not be fasten∣ed in the wall of the Temple, but might be only laid upon the outlets of the wall, and so if occasion were, might be removed without any dammage to the wall, at every five Cubits high, (for that was the height of the Chambers, verse 10.) he narrowed the Temple walls a cubit in breadth; as suppose the wall was at the ground six cubits broad, (according to that Ezek. 41.5. He measured the wall of the house six cubits,) when they had built it five cubits high, there they narrowed the wall a cubit in breadth, and built it up five cubits broad, and on that outlet of the wall, was the beams of the first floore laid, and by that means, the Chambers there were a cubit broader than those beneath, and so likewise it was againe at the third floore, there they left a cubit space for the beams of the third floore to rest upon, and built

up the wall but foure Cubits broad, and so those Chambers were seven Cubits broad.

Vers. 7. There was neither hammer, nor axe, nor any toole of Iron, heard in the house while it was in building.] To wit, because all the stones and timber were hewed and fitted for the building, before they were brought to the the place where the Temple was built; and this was done, partly out of a reverent respect, to the ends for which the house was built, and partly to signifie, first, that in the Church, the house of God, all should be carried on in a peaceable way, without any of those jarres and tumults that are in the world: secondly, to signifie the everlasting peace of the Church in heaven, whereof the Temple was especially a type; here the best are sometimes at variance, but there they shall live in perfect peace, here they are hewed, and squared, and fitted for the Temple of God in heaven, partly by the word, I have hewed them by the Prophets, saith the Lord, Hos. 6.5. and partly by afflictions, which is for paring away their corruptions, but when they come to be joyned to the Church triumphant in heaven, there will be no need of any such thing.

Vers. 8. The doore for the middle chamber was in the right side of the house, &c.] That is, in the south side, for that in the Scripture is called the right side of the world, as is evident, Psalm. 89.12, where that which is translated the North and the South, thou hast created them, is in the Originall, the North and the right side thou hast created them; and the right side of the Temple, to wit, as they came out of the Temple, with their faces eastward: It seemes therefore, that in the side of the Temples wall, either in the holy place, or else rather in the porch, there was a doore whereby they turned into the lowest floore of the chambers, built on the outside of the house, from whence they went up with winding staires (which were happely in the thicknesse of the Temples wall) into the middle chamber, that is, the middle story, which was divided doubtlesse into severall chambers, and so out of the mid∣dle into the third: now if there were no other doore with staires to goe up, but this on the south, it must needs be yielded, that from hence they went to the furthest chambers on the North side; and that by some void place, after the manner of a cloyster below, and galleries above, that went round about the house between the chambers and the wall of the Temple: but indeed, the most that have written con∣cerning the fabrick of the Temple, hold, that there was another doore also, with winding staires, going up on the North side, though it be not here expressed, which they would also prove by the description of the doores that led to these chambers, Ezek. 41.11.

Vers. 9. So he built the house and finished it, &c.] To wit, the bulk and body of the house, for it was not yet cieled and boarded, &c.

Vers. 10. And they rested on the house with timber of Cedar.] That is, the side chambers. See the note above verse 6.

Vers. 12. Concerning this house which thou art in building, if thou wilt walke in my Statutes, &c.] When Solomon had only yet set up the frame or body of the house, the Lord spake to him, either by some revelation, or by the ministery of some Prophet, thereby to encourage him the better to goe on in the work, and as∣sured him, that he would performe the word which he spake unto David, to wit, in

making that house his settled dwelling place, and in settling him and his posteritie to sit on the throne of Israel, onely withall he added this condition, If thou wilt walk in my Statutes, and execute my judgements, and keep all my commandments, thereby giving him to understand, that however glorious the work was which he had in hand for the service of God, yet it would be of no avail to him, except he were care∣full to live holily and righteously in all other respects.

Vers. 15. And he built the walls of the house within, with boards of Cedar, both the floore of the house, and the walls, &c.] That is, the whole wall, from the floore to the cieling, as it is in the margin; or else the meaning is, that both floore and roof and all, was on the outside cedar; for though it is manifest that the holy place was cieled with boards of firre, 2. Chron. 3.5. And the greater house he cieled with firre tree, &c. and floored with the same, as it is in the last clause of this verse, he covered the floore of the house with planks of firre; yet perhaps the firre was next the stones, and then they were overlaid with cedar.

Vers. 16. And he built twenty cubits on the sides of the house, both the floore, and the walls, &c.] That is, as he did to the holy place, so also in those twenty cu∣bits which were set out, he covered there also, both floore and walls with cedar.

Vers. 20. And the oracle in the forepart was twenty cubits in length and twen∣ty cubits in breath, and twenty cubits in the height thereof.] So that the oracle or most holy place, was every way square: but how is it then said, vers. 2. of the whole house, containing in length threescore cubits, that the height thereof was thirty cu∣bits? I answer, some conceive that the oracle was thirty cubits high, as was the rest of the Temple, but that it is said here to be but twenty cubits high in the forepart of it, because the wall in the forepart of it, whereby the holy place was divided from the most holy, was indeed but twenty cubits high, and so there was a space of ten cubits above that wall, left open (onely the vail hung before it) at which the in∣cense might enter into the most holy place, and indeed, say they, why should it be thus expressed, that the oracle in the forepart was twenty cubits in height, but to di∣stinguish the height of the wall on that side, from the height of the wall on the other sides? but, first, because these words in the forepart, have clearly reference to the length and breadth of the oracle, as well as to the height, And the oracle in the forepart was twenty cubits in length, &c. and secondly, because the holy place might be said to be twenty cubits high, as well as the most holy, in relation to the wall that divided the one from the other, therefore I think it more probable which others say, for the resolving of this difficultie, to wit, that where it is said, vers. 2. that the house was thirty cubits high, the roof is also there included, which went up vault-wise, ten cubits higher then the walls, which were but twenty cubits high, neither in the most holy, nor in the holy place, and that these words are added not to make any difference betwixt the height of the walls in the holy place, and the height of the walls in the oracle (for they were all round about twenty cubits high) but to shew that the oracle in the forepart, that is, which was in the forepart of the Temple, the furthest part westward (for that is here called the forepart of the house) was every way square, twenty cubits long, and twenty cubits broad, and twenty cubits high, which could not be said of the Temple or holy place; yea and perhaps too, there went a floore over, from wall to wall in the oracle, whereas the vault-covering of the Temple lay open, and there was no floore over it.

And he overlaid it with pure gold, and so covered the altar which was of cedar.] That is, as he covered the oracle it self with gold, to shadow forth the majesty of God, and the exceeding glory of heaven, so also he covered the altar with gold, which is therefore called the golden altar, chap. 7.48. being otherwise made of ce∣dar-wood, as that in the tabernacle was of Shittim wood, Exod. 30.13. concerning which, see the note there.

Vers. 21. So Solomon overlaid the house within with pure gold.] The gold that was spent in overlaying the most holy place, amounted to six hundred talents, 1. Chron. 3.8. and yet besides, it was garnished with precious stones, vers. 6. And he garnished the house with precious stones for beauty, and the gold was gold of Parvaim.

And he made a partition, by the chains of gold before the oracle.] That is, the chains whereon the vails hung, before this partition, betwixt the holy and the most holy place, 2. Chron. 3.14. And he made the vail of blue, and purple, and crim∣son, and fine linen, and wrought cherubims thereon: that which was made in stead of this, at the rebuilding of the Temple, was rent in twain at the death of Christ, Matth. 27.51. of the like vail, see Exod. 26.31.

Vers. 22. And the whole house he overlaid with gold.] That is, not onely the most holy place, but also the holy, and the upper chambers also; yea, and the very nails wherewith the plates were fastned, had at least heads of gold, the weight where∣of was fifty shekels of gold, 2. Chron. 3.9. and the hinges of the doores, chap. 7.50. Now all this was to signifie the precious, and glorious gifts and graces of the spirit of Christ, wherewith every member of Christ must be adorned.

Also the whole altar that was by the oracle he overlaid with gold.] That is, that was by the entrance into the oracle, in the holy place, not the most holy; so was the altar of incense placed in the tabernacle, Exod. 30.6. and so also it was doubtlesse placed here in the Temple; for into the most holy place the high priest entered onely once a yeare, Heb. 9.6, 7. but the other priests used to burn incense upon this altar, Luke 1.6. and that twice every day, Exod. 30.7, 8. see the notes concerning that altar of incense that was in Moses tabernacle.

Vers. 23. And within the oracle he made two cherubims of olive tree, each ten cubits high.] So that besides the two cherubims of beaten gold, at the ends of the mercy-seat, made by Moses, Exod. 25.18. which were part of the propitiatory wherewith the ark was covered, concerning which see the note there; there was now for the most holy place in the Temple, two other cherubims made, by Solomons ap∣pointment, of farre greater size, but not of beaten gold, as the other were, but of olive wood, covered with plates of gold; and these it seems were made after the shape of men (as appears by that description of them, 2. Chro. 3.13. They stood upon their feet, and their faces were inward, that is, eastward toward the holy place) and were to stand before the ark, to hide and cover it from the eyes even of the high priest, and to represent the glorious maiesty of God and of Christ, in the continuall attendance and ministery of the Angels; and therefore it may well be, that the stature of these cherubims so farre surpassing the stature of men, ten cubits, that is five yards high, was to represent of what mighty strength and excellency the Angels are.

Vers. 24. From the uttermost part of the one wing, unto the uttermost part of

the other, were ten cubits.] So that the wings of the one Cherub, took up ten cu∣bits, which was one half of the breadth of the most holy place, vers. 20. and the other took up the other half: the outer wing of the one touching the South wall, and the outer wing of the other, the North wall, and their inner wings meeting in the middest of the house. Neither is there any space allowed for the body of the Cherubs, because their wings did arise, as it were, out of the middest of their backs.

Vers. 30. And the floore of the house he overlaid with gold, within, and with∣out. That is, both in the Oracle, and without in the Temple.

Vers. 31. The lintell and side-posts were a fift part of the wall.] The partition wall was twenty cubits long, and twenty cubits high, and the doore therefore be∣ing a fift part of it, was foure cubits wide, and foure cubits high, narrower by a cubit then the doore of the Temple, which was the fourth part of the wall, vers. 33. Some read this clause thus, the lintell and side-posts were five square, and then the meaning I conceive must be, that the upper lintell was made of two pieces, which went up in the midst like the ridge of a house; and so the doore was five square.

Vers. 33. So also made he for the doore of the Temple, posts of olive tree, a fourth part of the wall.] It was therefore five cubits broad; for the partition must needs be twenty cubits, the breadth of the Temple.

Vers. 36. And he built the inner court with three rowes of hewed stone, and a row of Cedar beams.] This Court here mentioned was questionlesse that which is called the court of the Priests, 2 Chron. 4.9. but here called the inner Court, in respect to that greater Court of the people, which was without this; but concern∣ing these rowes of Stone and Cedar, the opinion of Expositours is very different; for some understand it of a low wall raised about this Court, not above three cubits high (over which the people might looke and see their sacrifices offered by the priests on the altar of burnt offering, which was in this Court) made of three rowes of stone, perhaps of severall kinds and colours, and a row of Cedar beames on the top. Againe, others understand it of a faire building about this Court, wherein were foure galleries, three of stone, and one of Cedar; which may seeme most probable, first, because this phrase (he built the inner Court) seemes to imply more then the raising of a low wall: and secondly, because in 1 Chron. 28.11.12. it seemes apparent, that there were chambers and treasuries about the Courts of the Temple. Then David gave to Solomon his sonne, the pattern of the porch, and of the houses thereof, and of the treasuries thereof, and of the upper chambers thereof, and of the inner parlours thereof, and of the place of the mercy-seat. And the pattern of all that he had by the spirit, of the Courts of the house of the Lord, and of all the Chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicate things: and the like ex∣pression we have concerning the Temple, Ezra 6.43.

Vers. 38. So was he seven yeares in building it.] From the second moneth of the fourth yeare of Solomons reigne, when the foundation of this house was laid, vers. 1. to the eight moneth of the eleventh yeare, when this house was finished, is seven yeares, and six moneths, but the odd moneths (as usually in other places) are not here expressed.

CHAP. VII.

Vers. 1. BUt Solomon was building his own house thirteen yeares.] Almost therefore twice as long was he in building his own house as in building the Temple, for he was but seven yeares building that, Chap. 6.38. the reasons whereof may be, first, that David had before his death provided a great part of the materialls for the Temple in a readinesse: secondly, that neither Solomon, nor his workemen were so forward and zealous for the hastening and finishing these build∣ings, as for that of the Temple: and thirdly, that happely this was a far greater build∣ing, as indeed we may the better think it was, if we reckon the house of Lebanon and the Queens house as part of this royall palace, as most interpreters upon very probable grounds conceive they were.

Vers. 2. He built also the house of the forrest of Lebanon, &c.] Many Ex∣positours hold, that this house of the forrest of Lebanon, was no part of that house of Solomons, mentioned in the foregoing verse, which was thirteen years in build∣ing, but another house which he built in the forrest of Lebanon, after those twenty yeares were expired that were spent in building the house of the Lord, and his own house, Chap, 9.10. to wit, when Solomon had taken Hamath, 2 Chron. 8.3. which was the royall citie they say of Libanus: and for the further confirmation of this, they alledge that place, Chap. 9.19. where it is said, that Solomon built all that he desired to build in Jerusalem, and in Lebanon, and in all the land of his dominions; but yet the most of Interpreters, and I think most probably, doe hold the contrary, namely, that it was a part of the Kings house which was thirteen years in build∣ing: and that for these reasons; first, because there the golden Targets and Shields were kept, which Solomon made, Chap. 10.17. the King put them in the house of the forrest of Lebanon; and were thence taken by Shishak, when he came up against Jerusalem, Chap. 14.25.26. and doubtlesse, these were provided to be car∣ried before the King by his Guard, as were those of brasse which Rehoboam made in stead of the golden ones, which the King of Egypt had carried away. Chap. 14.28. and therefore could not be so farre off as mount Lebanon was: secondly, because it seemes to have beene the chiefe store-house and magazine of Armes which the kings of Judah had, whence is that Esay 22.8. Thou didst looke in that day to the ar∣mour of the house of the forrest, and it is not likely, that Solomon would have his chiefe Magazine of Armes in mount Lebanon, which was in the very utmost parts of his kingdome: thirdly, because it is not probable, that Hiram afforded not help, both of materials and builders for this house of Lebanon, as well as for the rest of Solomons buildings, and it is manifest, Chap. 9.10.11. that Solomon gave Hiram his recompence, at the end of those thirteen yeers spent in building his own house, when as it is said there, verse 1. Solomon had finished the building of the house of the Lord, and the Kings house, and all Solomons desire which he was pleased to doe: fourthly, because his throne of Judgement (which we may well think was in Jerusalem) was in a part of this house, as we see in the seventh verse of this Chapter: and fifthly, because his wives house, which is also here severally mentioned, was a part of his owne house, as appeareth, 1 Kings. 3.1. And Solo∣mon made affinitie with Pharaoh king of Egypt, and tooke Pharoahs daughter, and

brought her into the citie of David, untill he had made an end of of building his own house, &c. under which, the Queens house must needs be comprehended, and why not then the house of Lebanon also? and therefore it is thought to have been called the house of the forrest of Lebanon: first, because of the multitude of Cedar pillars which were therein brought from Lebanon, it shewed like a forrest of Cedar trees: secondly, because in regard of the pleasantnesse of it, having many curious shadowy groves, and green closes about it, it did resemble the forrest of mount Le∣banon: and thirdly, because it was made of Cedars brought from Lebanon; as in the same regard also (according to the exposition of many interpreters) the Temple is also called Lebanon, Zach. 11.1. Open thy doores O Lebanon, that the fire may de∣voure thy Cedars.

And the height thereof thirty cubits, upon foure rows of Cedar pillars, with Cedar beams upon the pillars, &c.] It is very hard to conceive the fashion of the building of this house, by this short description which we here have of it, especially because here it is said, that it stood upon foure rows of Cedar pillars, with Cedar beams upon the pillars, and it followes in the next verse, And it was covered with Cedar above upon the beams, that lay on fourty five pillars, fifteen in a row, for if there were foure rows of pillars, as here it is said, and fifteen in a row, as vers. 3. then should there be, may some say, threescore pillars and not fourty five, as it is ex∣presly there said: but the most probable conjectures that I find in Expositours, con∣cerning the contriving of this building, according to the description that is here gi∣ven of it, are these two; the first is, that it was built with three stories, in the first whereof, which was next to the ground, there were foure rows of Cedar pillars, which are those here mentioned; and the Cedar beams upon the pillars, were those which were laid for the floore of the second storie; then in the second storie there was fourty five pillars, fifteen in a row, so that there was not in this storie foure rows of pillars, as there was in that next the ground, but three rows, fifteen in a row, which makes fourty five pillars; and over these, there were also beams laid, which were for the floore of the third storie, which had no beams, but a roofe of Cedar on the top, all which they say, is comprehended in those words, verse 3. And it was covered with Cedar above upon the beams, that lay on fourty five pillars, fifteen in a row: the second is, that this house was built with three galleries on each side, one over the other, each one borne up with two rows of pillars, whereof one row joyned to the wall of the house on either side, and the other stood on the outside of the Galleries on either side the house, and that these were the foure rows of pillars mentioned in this verse, where it is said, that the house stood upon foure rows of Ce∣dar pillars, with Cedar beams upon the pillars, and that in the next verse it is said, that it was covered with Cedar above upon the beams, that lay on fourty five pillars, fifteen in a row, because, there the outmost pillars are only counted on one side of the house, whereof there were fifteen in a row, in each of the three Galleries, one over the other, which makes in all fourty five pillars, each Gallery having beams of Cedar upon the pillars, and those also covered with Cedar boards. However, that this house was provided not only for store-houses, but also for publick feasts, and for a summer house, happely for the king to dwell in at times, we may gather from that place, chap. 10.21. All king Solomons drinking vessells were of gold,

and all the vessels of the house of the forrest of Lebanon were of pure gold, &c.

Vers. 4. And there were windows in three rows, and light was against light in three ranks.] The meaning of this may be either, that the windows in each of the three galleries on one side of the house, were right against the windows on the other side; or else, that as the windows stood side wayes in even rows, so also per∣pendicularly they were one directly over the other.

Vers. 5. And all the doores and posts were square, with the windows.] That is, both doores and posts, and windows were all square.

Vers. 6. And he made a porch of pillars, the length thereof was fifty cubits, and the breadth thereof thirty cubits.] It was therefore in length answerable to the breadth of the house, and the breadth of it thirty cubits, being added to the length of the house, made the house (porch and all) one hundred and thirty cubits long.

And the porch was before them, and the other pillars, and the thick beam were before them.] That is, the porch beneath was before the doores, and posts of the house mentioned vers. 5. the walls and pillars of the porch being every way corres∣pondent to those in the house; and then upon these pillars in the porch were beams laid, which did support other pillars above, as it was in the house, vers. 2.3. and so the beams, and upper pillars in the porch, were right against the beams and upper pillars in the house; and thus also the height of the porch is also implyed to have been the same with the height of the house, which was not before expressed.

Vers. 7. Then he made a porch for the throne, where he might judge, &c.] To wit, for the throne of Ivory, which is largely described, chap. 10.18. the joyning of this we see here, with that which went before, makes it probable, that this was built in the same place, though not just before the house of Lebanon, but before that part where the king usually dwelt, onely there was a court between, to which the words in the following verse seem to have reference.

Vers. 8. And his house where he dwelt, had another court within the porch, which was of the like work.] Hereby it appears, that the porch of judgement spoken of in the verse before, was not just before the kings dwelling house, to wit, as joyning to it, for within that porch, was the court of the house of the like work, that is, having porches and galleries about it, as that had; as also that without that porch of judge∣ment there was a great court, where the people met, that came thither for matters of justice, for what court else should this be referred to, where it is said, that the kings house had another court, within the porch, which is therefore called the middle court, 2. Kings 20.4. Isaiah was gone into the middle court.

Solomon made also an house for Pharaohs daughter, &c.] Concerning which, see 2. Chron. 8.11.

Vers. 9. All these were of costly stones, &c.] Hereby it is evident that the walls of all these buildings before mentioned, were of stone, to wit, costly stones, Marble, and Porphyrie, &c. though the pillars and galleries were of cedar, as is before descri∣bed, and the walls also within doubtlesse covered with cedar; yea and though they were such costly stones, yet were they according to the measure of hewed stones, as great, that is every way as great, as other ordinary hewed stones, even from the foundation unto the coping, that is, the top of the wall, whereon the beams were laid.

And so on the outside toward the great court.] That is, the court that

did compasse about, or lay as a great court-yard before all these buildings.

Vers 12. And the great court round about was with three rows of hewed stones, &c.] That is, the great court mentioned vers. 9. and whereas it is said, that it was with three rows of hewed stones, and a row of cedar beams, both for the inner court of the house of the Lord, and for the porch of the house, the meaning is, either that it was built about with three stories of stone building, and one story of cedar, both out∣wards towards the court of the house of the Lord, and towards the porch of the kings house; or else, that as the inner court of the Temple was built with three rows of hewed stones, and a row of cedar beams (concerning which, see the note, chap. 6.36. so was also this that lay before the porch of the kings pallace.

Vers. 14. He was a widows sonne of the tribe of Naphtali, and his father was a man of Tyre, &c.] This Hiram 2. Chron. 2.14. is said to have been the sonne of a woman, of the daughters of Dan, yet here it is said, that he was a widows sonne of the tribe of Naphtali, to wit, because his father was of that tribe (though his mother was of the tribe of Dan, 2. Chron. 2.14. and withall it is said, that his father was a man of Tyre, either because some skilfull Tyrian that taught him his skill, ad∣opted him for his sonne; or rather, because his father had long inhabited that place: yet some rather conceive, that his mother is here said to have been of the tribe of Naphtali, and that it was the errour of the king to say she was of the tribe of Dan, as we see he did, 2. Chron. 2.14. Now though here it is onely said, that he was a worker in brasse, yet he was also skilfull to work in gold and in silver, in iron, in stone, and in timber, in purple, in blue, in fine linnen, and in crimson: also to grave any manner of graving, to find out every device, &c. as is expressed in that 2. Chron. 2.14. so that Solomon out of the great respect he bore him, used to call him his fa∣ther, 2. Chron. 4.16. All their instruments did Hiram his father make to king Solomon, for the house of the Lord, of bright brasse.

Vers. 15. For he cast two pillars of brasse, of eighteen cubits high a piece.] In 2. Chron. 3.15. it is said, that these pillars were thirty five cubits high, which seeming difference is three severall wayes reconciled by Interpreters: first, that here is set down the complete length of the pillars, even the basis or pedestal of the pillars, being reckoned in, but according to the account of the sacred cubit, or the cubit of the Sanctuary, which contained two common cubits: but in the Chronicles the length of them is reckoned according to the common cubit, onely the basis is left out, and so they are said to be thirty five cubits long, and so (should the base have been added) there had been thirty six cubits, twice as many as in this place, where the length is taken according to the sacred cubit: secondly, that here the length of one pillar is set down, and in the Chronicles the length of both together; and whereas against this it might be objected, that one pillar being eighteen cubits long, the length of both must need be thirty six cubits, not thirty five, as it is in the Chronicles; to this, two answers are given: first, that happely the pillars were but seventeen cubits and a half high, a piece (which being put together, make thirty five cubits) but are said here to be eighteen cubits high, because it is usuall in the Scri∣pture, not to expresse such broken measures, but rather to expresse it in a full number: and secondly, that happely each pillar was eighteen cubits high, but half a cubit of each pillar being within the chapiters that were put upon them, being so measured,

they made together but thirty five cubits: and thirdly, that the Scapus or body of each pillar was but eighteen cubits high, but that the base, the chapiters, and all other the additions and appurtenances of the pillars being measured in, they were indeed thirty five cubits high, and indeed this last seems to me the plainest and most pro∣bable answer, and least lyable to exceptions; yet any of them are probable enough, and sufficient to remove the seeming contradiction betwixt these two places; in Jer. 52.21. it is also added, that these pillars were hollow and foure fingers thick.

Vers. 16. The height of the one chapiter was five cubits.] In 2. Kings 25.17. it is said, that the chapiters were but three cubits high; but there by the chapi∣ters, are meant onely the pomels of the chapiters, as they are called, 2, Chron. 4.12. which were indeed but three cubits high, but here the net-work which ether com∣passed those pomels and stood hollow from the pomels, or else were as a freez above the pomels are also comprehended, and so these chapiters were five cubits high; and foure cubits in height they were with lillie-work, vers. 19, yet some hold, it was the cornice on the top that was three cubits high, 2. Kings 25.17.

Vers. 17. And nets of checker-work, and wreaths of chain-work, &c.] Some understand this of certain borders, some of checker-work wrought after the manner of nets, and others of chain-work, which were on the lower part of the chapiters, or in the midst as a freez; but others conceive that the bowls of each chapiter were compassed within these nets of brasse, and that these seven wreaths of chain did in severall places compasse the net which was fastened to these wreaths, for the better strengthening of them.

Vers. 18. And he made the pillars, and two rows round about upon the one net-work to cover the chapiters that were upon the top with pomegranates.] Some undestand this also, of two borders made with pomegranates an hundred in each border, or row, which were above the borders of net-work, and wreaths of chain-work; others rather think, that these two borders went round about on the outside of the grates and chain-wreaths, from which the pomegranates did hang down in the midst of the open spaces in the net-work.

Vers. 19. And the chapiters that were upon the top of the pillars, were of lilie-work in the porch foure cubits.] That is, they were made in leaves after the man∣ner of lilies, foure cubits high, and it was such lilie-work as was in the porch, before which these pillars stood: see the note above, vers. 16. But yet some referre this, in the porch, to pillars, not to lilie-work, as if it had been thus expressed, And the chapiters that were upon the top of the pillars in the porch were of lilie-work.

Vers. 20. And the chapiters upon the two pillars had pomegranates also above, &c.] The meaning of this is, that in the upper part of the chapiters, which is called the cornice, right over above the belly which was by the net-work, which is above called the freez, there were also pomegranates; now whereas it follows concerning the number of the pomegranates, and the pomegranates were two hundred, &c. for this we must know, that there were two rows or borders, as is noted before, vers. 18. above the net-work wreaths in each chapiter, now there being a hundred pome∣granates hanging down from each of these rows or borders, which are those men∣tioned, 2. Chron. 3.16. And he made an hundred pomegranates and put them on the chains, there were consequently two hundred pomegranates upon the freez of

each chapiter, as it is here said, and in the chapiters of both pillars foure hun∣dred, as is noted, vers. 42. of this chapter, and again 2. Chron. 4.13. Indeed, Jer. 52.23. it is said, that there were but Ninety and six pomegranates on a side, that is, on one of the rows; but then it seems there were eight other pomegranates be∣tween checker and checker, which made up the two rows of ninety six full two hun∣dred, and thence it is, that even in that place of Jeremy before cited, there is an in∣timation that all the pomegranates in one row were an hundred, there were ninety and six on a side, and all the pomegranates upon the net-work, were an hundred round about.

Vers. 21. And he set up the right pillar, and called the name thereof Jachin, &c.] The two pillars the one called Jachin, that is, he shall establish: the other called Boaz, that is, in it is strength: signified, first, the strength and stabilitie of the temple, even that God would preserve and uphold it in case the people would keep covenant with him: secondly, the invincible strength and stabilitie of the church whereof the temple was a signe, and that her strength should be merely of God: thirdly, the certain perseverance of every true believer through Gods help and support, who will never suffer the gates of hell utterly to prevail against them: and fourthly, that God would in all ages raise up some in his church, Martyrs, Con∣fessours, and others, that should as farre excell others in all eminencie of grace as these pillars did excell the rest of the building in curious workmanship; men that should be the glory of the churches whereof they are members, and that by their courage, constancie and patience, should notably strengthen and support others, whence it is, that Saint John speaking of those that should continue constant in times of persecution, as alluding to these two pillars, saith of them, Him that over∣cometh will I make a pillar in the temple of my God, and he shall go no more out, and I will write upon him the name of my God, &c.

Vers. 23. And he made a molten sea, &c.] At this the priests were to wash their hands and feet, for so it is expressed, 2. Chron. 4.6. The sea was for the priests to wash in, as formerly they had done at the laver in the tabernacle, Exod. 30.19, 20, 21. (concerning which, see the note there,) and hence we may gather, that it had pipes or cocks to let out the water; it was called a sea, because it was such a huge vessel, ten cubits, that is, five yards from the one brim to the other, and five cubits, that is two yards and a half high; and this was to signifie both the exceeding filthi∣nesse of sinne, that would require a sea for the cleansing of it; and also the infinite virtue there had need to be in the bloud, whereby the sinne of all Gods elect people must be washed away: the reason why not onely the breadth of it is expressed, but also the measure of the circumference of it round, a line of thirty cubits, that is, fif∣teen yards did compasse it round about, is to intimate, that it was exactly round, for the diameter of a circumference is the third part of the circumference and a little more, and so it was here, it was thirty cubits round in compasse, and so the diameter of it from brim to brim was ten cubits, and perhaps a little more, which is not therefore expressed. In the Chronicles there is also mention of the brasen altar which Hiram made, which is not here set down, 2. Chron. 4.1. Moreover he made an altar of brasse, twenty cubits the length thereof, &c.

Vers. 24. And under the brim of it round about, there were knops compassing

it, ten in a cubit, &c.] That is, under the lilie work of the brim there were knops, ten in a cubit, to wit, three hundred knops, cast in two rows (for the sea was thirty cubits in compasse) and out of each of these knops there did issue forth, as it were, the figure of an Oxe-head (out of which perhaps the water did run) 2 Chron. 4.3.

Vers. 26. It contained two thousand baths.] That is, so much water was usually put into it, but it held, if filled up to the brim, three thousand baths, 2 Chro. 4.5. And if a bath contained eight gallons or thereabout, as is usually held, then foure baths made a barrell, and consequently, there was usually put into this sea five hundred barrels of water, and if filled up to the brim, it could contain seven hundred and fifty barrels. If this answer doth not satisfie, we must yield that the measure of the bath differed, and that the biggest held an ordinary bath and an half, whence is the seeming contradiction of these two places.

Vers. 27. And he made ten bases of brasse, &c.] Whereon the ten lavers stood, ver. 38. and whereon they were drawn from place to place, as occasion served, for the washing of the sacrifices, 2 Chron. 4.6.

Vers. 28. They had borders, and the borders were between the ledges, &c.] That is, the base being made like a chest of foure brazen tables, foure cubits long, and three cubits high, joyned in the corners to foure pillasters, in the upper part of each side, which was above the wheels, there were ledge, ••ound about, betwixt which there were borders like the panes of wainscot, whereon were engraven lyons, and oxen, and Cherubims.

Vers. 29. And upon the ledges, there was a base above.] That is, the cover or lid of these bases, which was peculiarly called the base, because thereon the l••ver stood: but others understand this of a neck of brasse, that went up from the cover like a funnell.

And beneath the lyons and oxen were certain additions of thin work.] That is, certaine finishings or ornaments of thin work, which were not of the body of the base, but hung down beneath the bottom of the base, betwixt the two wheels, and therefore called additions, and happely they are said to have been beneath the lyons and the oxen, (not the Cherubims) because the Cherubims stood outmost on each side, and so were over the wheels, and then the lyons and the oxen being in the mid∣dest of the side boards, beneath them the additions were.

Vers. 30. And every base had foure brazen wheels, and plates of brasse.] Tho∣rough which the ends of the axletrees went on each side, and whereon they were born up,

And the foure corners thereof had undersetters.] From each corner of this base there rose up certaine strong stayes or undersetters, whereon the belly of the laver did rest, that so, when the base was stirred, it might stand fast and firm; and these undersetters are said to be at the side of every addition; either with respect to those additions beneath mentioned, verse 29. that hung down between the wheels, im∣plying, that these undersetters were certain pillasters, the lower part whereof was in the bottom of the base, by the side of those additions, or else rather, with respect unto those additions that were on the upper edge of the base, for as there were cer∣tain finishings, and trimming ornaments on the lower edge of the base, hanging

downe betweene the wheeles, whereof there is mention, verse 29. so also it seemes there were the like, or other additions or ornaments, on the upper edge of the base, whereof mention is made, verse 36. and at the side of these additions in each cor∣ner of the base were these undersetters, whereon the laver resting, was kept steady.

Vers. 31. And the mouth of it within the chapiter and above was a cubit, &c.] For the understanding of this, we must know, that in the midst of the cover or lid of these bases, there did rise up another lesser base, about halfe a cubit high, which is here called the chapiter, from the lid or cover of the great base, it did as∣cend foure square, and streight up halfe a cubit, and thence afterwards it did ascend with a round compasse, still growing wider and wider, like the mouth of a funnell, for halfe a cubit more (as is expressed, verse 35. in the top of the base was there a round compasse of half a cubit high) that so in the mouth or hollow thereof, the lower part of the lavers might rest: now of this it is here said, that the mouth of it within the chapiter, that is, within the lower part that went straight up, and above, that is, in that part which went up with a round compasse on the top, it was a cubit, that is, a cubit high; the round compasse in the top whereinto the Lavers were set, was half a cubit high, verse 35. and the chapiter or base beneath was also it seemes halfe a cubit high, and therefore both together were a cubit in height, and then for the circumference, as it followeth in the next words, the mouth thereof was round, after the work of the base, a cubit and an half, that is, it was round in compasse a cubit and an half, and made after the work of the base with borders, and ledges, and gravings, to wit, of Cherubims and lyons, &c. in the borders; which were as those in the base, foure square, not round. Some Expositours do indeed otherwise understand these words; namely, that the mouth of this base was a cubit broad from one side to the other, in that part of it, which was encompassed with a crowne or cornice, called here the chapiter; but the first exposition is the best.

Vers. 33. And the work of the wheeles was like the work of a chariot wheele.] That is, curiously wrought.

Vers. 34. And there were foure undersetters to the foure corners of one base, &c.] See the notes, verse 30.

Vers. 35. And in the top of the base was there a round compasse of half a cubit high.] The whole mouth of the base was a cubit high, (as was expressed before, verse 31.) but the upper part of it, where it began to rise with a spreading com∣passe, fitted to the bottome of the Laver that was to be set into it, that was but half a cubit high; but yet some understand this of a round hollow place on the top of the base, which was to receive the water that ran out of the cocks.

And on the top of the base, the ledges thereof, and the borders thereof, were of the same.] That is, the ledges of the cover or lid of the base.

Vers. 36. And Additions round about.] That is, certaine finishings on the up∣permost edges of the base.

Vers. 38. One laver contained fourty baths.] That is, ten barrels. See the note above, vers. 26.

Vers. 39. And he put five bases on the right side of the house, &c.] That is, on the south side of the priests court, as is expressed in the latter end of the verse.

And he set the sea on the right side of the house eastward, over against the south.]

So that the sea was placed near to the entring in at the gate, which was in the east side of the Court, that the Priests might presently wash so soone as they entred to minister in the holy place, but yet withall on the south side of the gate, which was counted the right side of the court.

Vers. 45. And the pots, and the shovels, and the basons, &c.] And so the flesh-hooks also, 2 Chron, 4.16.

Vers. 48. And Solomon made all the vessels that pertained unto the house of the Lord.] That is, Hiram made them by Solomons direction, according to the pat∣tern which his father David had given him from the Lord, 1 Chron. 28.19.

The Altar of gold, and the table of gold, whereupon the shew-bread was.] In the 2 Chron. 4.19. it is the tables, in the plurall number, so that one is here figura∣tively put for all, for he made also ten tables, and placed them in the Temple, five on the right side, and five on the left, 2 Chron. 4.8. concerning the altar here mentioned, see the note, chap. 8.20.

Vers. 49. And the Candlesticks of pure gold, five on the right side, and five on the left, before the Oracle.] In the Tabernacle of Moses there was but one candle∣stick, and one table of shew-bread, (concerning which, see the notes Exod. 25, 23. &c.) but now in the Temple there were ten candlesticks, and (as is noted in the for∣mer verse) ten tables of shew-bread, and this was (as many Expositours conceive) to signifie, that after the coming of Christ, of whom Solomon was a type, the Church should have more plentifull means of grace, and more aboundant light from heaven than ever it had under Moses. As for the allotting of a candlestick to every table to give light thereto, it might also signifie, that unlesse light from above goes along with every Ordinance, appointed for the feeding of mens souls, it will be to them of no advantage.

With the flowers and the lamps, and the tongs of gold, &c.] Like those in the Candlestick that Moses made for the tabernacle, Exod. 25.31. of which see the note there.

Vers. 50. And the bowls, and the snuffers, and the basons.] 2. Chron. 4.8. It is expressed that there were an hundred basons.

CHAP. VIII.

Vers. 1. THen Solomon assembled the Elders of Israel, &c.] To wit, to attend upon the ark, when it was removed out of the City of David, which is Zion, (where it had been ever since David brought it thither, 2 Sam. 6.12, of which, see the note there) unto the Temple which Solomon had now built in mount Moriah; for by this personall attendance both of Princes and people upon the ark, they did acknowledge the Lord, of whose presente the ark was a type, to be the God and Lord of Israel, and themselves his servants. A great question, indeed it is, how it can be said here, that the ark was carried out of Sion, that it might be placed in the Temple, seeing ordinarily in the Scripture, Sion is spoken of as the place where God dwelt in his Temple amongst his people, as Psal. 78.68.69. where it is said, that God chose the tribe of Judah, the mount Zion which he loved, and he built his Sanctuary like high places, &c. and Esa. 8.18. where God is called the Lord of hosts, that dwelleth in mount Zion, and so in many other places. But for this

we must know that to speak properly and in a strict sence, the Temple was not built in mount Sion but in mount Moriah, 2. Chron. 3.1. therefore it is said here, that the ark was carried out of the citie of David, which is Zion, into the Temple; but because the whole citie of Jerusalem is usually called Sion, and mount Sion, from that mount which was a chief part of it, thence it is that the Temple Gods dwelling place, is so usually said to have been in Sion.

Vers. 2. And all the men of Israel assembled themselves unto king Solomon at the feast, &c.] That is, at the time when they were from all parts of the land to assemble themselves together to keep the feast, in the moneth of Ethanim, which is the seventh moneth. By the feast is meant (as is most probably held by the most of Interpreters) the feast of tabernacles, which began the 15 day of the seventh moneth, Levit. 23.34. and was indeed the chief feast of this moneth, as being one of those three feasts whereto all the males of Israel were bound to resort: yet it must needs be that the people assembled (at least the heads of the tribes, and the chief of the fa∣thers) seven or eight dayes before the feast of tabernacles, for the feast of tabernacles was kept from the fifteenth to the end of the two and twentieth day; and on the three and twentieth day Solomon dismissed the people, 2. Chron. 7.10. And on the three and twentieth day of this seventh moneth, he sent the people away unto their tents, so that the seven dayes, which he kept for the dedication of the temple (whereof men∣tion is made vers. 65. of this chapter, and 2. Chron. 7.9.) were before the feast of tabernacles: yet if they were the seven dayes immediately foregoing the feast of ta∣bernacles, which was on the fifteenth day of the moneth, doubtlesse the tenth day was excepted, which was the day wherein they afflicted their souls with fasting, Le∣vit. 23.27. and therefore not likely to have been one of the dayes of this festivitie of the Temples dedication: now whereas it may be objected, that till the eight moneth the Temple was not finished, chap. 6.38. And in the eleventh yeare, in the moneth Bul (which is the eight moneth) was the house finished; to this I answer that the dedication therefore was, doubtlesse in the seventh moneth of the following yeare, that moneth being chosen for the peoples convenience, who were then to as∣semble themselves to keep the feast of Tabernacles, and that in the interim there might be time for the drying of the walls, and to make all things ready for the dedi∣cation of it.

Vers. 3. And the priests took up the ark.] In 2. Chron. 5.4. it is, and the Le∣vites took up the ark: but that is onely, because the priests also were of the tribe of Levi.

Vers. 4. And they brought up the ark of the Lord, and the tabernacle of the con∣gregation, &c.] To wit, that which was made by Moses, which onely was called the tabernacle of the congregation, this had been hitherto in Gibeon, 2. Chron. 1.3. but was now removed thence with all the holy vessels thereof, and laid up in the treasuries of the Temple: not onely because they had been consecrated to God, but also to make sure that the Temple should now be the onely place of Gods worship.

Vers. 5. Sacrificing sheep and oxen that could not be told, nor numbred for mul∣titude.] To wit, when they were going in a solemn manner before the ark, to re∣move it from the citie of David into the Temple, and therefore perhaps in the same manner too that was observed by David, when he removed the ark from the house

of Obed Edom, 2. Sam. 6.13. And it was so, that when they that bare the ark of the Lord, had gone six paces, he sacrificed oxen and fatlings.

Vers. 8. And they drew out the staves, that the ends of the staves were seen out in the holy place, &c.] Some conceive the meaning of this hard place is this, to wit, that they drew out the staves quite out of the rings of the ark, thereby to signifie, that the ark was now to be removed no more, and so the staves being laid upon the ground in the fore part of the Sanctuary, their foure ends, or heads, might be seen as one went out of the holy place, into the most holy; but out of that place they were never seen, because the ark was never removed; but it is hard to make this ex∣position agree with the words: the most approved exposition therefore is this, when they had set the ark in his place, behind the Cherubims, to wit, the two great Che∣rubims which Solomon had made, neither the ark nor the staves could be seen; but then they drew out the staves eastward, that so though the ark was not seen, yet the end of the staves might be seen, to put them in mind of the ark which was behind the wings of the Cherubims: for by this means the ends of the staves were seen out in the holy place before the oracle, that is, in that part of the most holy place which was before the ark (which was more especially called the oracle) and they were not seen without, that is, they were not seen out of the ark: they that were before the oracle in the most holy place, might discern by the ends of the staves, that they were in the ark, as it is expressed, 2. Chron. 5.9. And they drew out the staves of the ark, that the ends of the staves were seen from the ark before the oracle: but the staves were never seen out of the ark, for that was against Gods Law, Exod. 25.15. The staves shall be in the rings of the ark, they shall not be taken from it; or else, they were not seen without, that is, the staves were drawn out so little, that in the most holy place they might be discerned; or happely, at the very doore where they went out of the most holy place into the Temple, but further out in the Temple they could not be discerned.

Vers. 9. There was nothing in the ark, save the two tables of stone.] For though the pot of Manna, Exod. 16.34. and Aarons rod, Numb. 17.10. and the book of the Law, Deut. 31.26. were laid up before the ark; yet they were not put into the ark, as were the two tables of stone; and accordingly we must understand that place, Heb. 9.3, 4. And after the second vail, the tabernacle which is called the holiest of all: Which had the golden censer, and the ark of the covenant overlaid round about with gold, wherein was the golden pot that had Manna, and Aarons rod that budded, and the tables of the covenant.

Vers. 10. And it came to passe when the priests were come out of the holy place, that the cloud filled the house of the Lord.] When the priests had set the ark in his place, and were come out, immediately there were an hundred and twenty priests with trumpets, and the Levite-singers standing at the east end of the altar with their Cymballs, Psalteries and Harps, appointed to sound forth the praises of God, and whilest they were thus employed, suddenly the house of the Lord was filled with a cloud, so that the priests were not able to minister, no not in the court where the brasen altar stood, for thus it is expressed, 2. Chron. 5.11. &c.

Vers. 12. Then spake Solomon, The Lord said that he would dwell in the thick darknesse.] Solomon standing where he saw how on a sudden the house was filled

with a cloud, (to wit, upon the brasen scaffold that was built for him in the outward court, which was therefore it seems right before the door of the priests court, through which he might look, 2 Chron. 6.13. For Solomon had made a brasen scaffold, of five cubits long, and five cubits broad, and three cubits high, and had set it in the midst of the court, and upon it he stood, &c.) apprehending rightly, that it was sent of God as a signe of his presence; in that rapture of his joy, he brake forth into these following words, the Lord said that he would dwell in the thick darknesse, &c. that is, the Lord hath said, he would appear in a cloud, Levit. 16.2. I will appear in the cloud upon the mercy seat: and by a cloud he hath usually testified his presence a∣mongst his people; as in the leading of the Israelites by a cloud, Exod, 13.21. in the thick cloud that was upon mount Sinai at the giving of the law, Exod. 19, 16. in the cloud that covered and filled the tabernacle, so soon as it was reared up by Moses, Exod. 40.34. and therefore saith Solomon, doubtlesse by this cloud the Lord doth shew us, that he hath favourably accepted our service in building this house, and that he hath taken it to be the settled place wherein he will abide for ever.

Vers. 14. And the king turned his face about, and blessed all the congregation of Israel.] For hitherto he had stood with his face toward the altar, observing what was done at the carrying in of the ark.

Vers. 16. Since the day that I brought forth my people Israel out of Egypt, I chose no city out of all the tribes of Israel to build an house, &c.] See this more fully expressed, 2. Chron. 6.5, 6.

Vers. 18. Thou didst well that it was in thine heart.] See the notes 2 Sam. 7.5, 6.

Vers. 22. And Solomon stood before the altar of the Lord, &c.] That is, ha∣ving turned himself from the people, he stood upon the brasen scaffold, with his face toward the altar, and then kneeling down upon his knees, as is expressed, vers. 54. and 2. Chron. 6.13. he lift up his hands towards heaven, and so prayed unto the Lord.

Vers. 25. Therefore now, Lord God of Israel, keep with thy servant David my father that thou promisedst him.] That is, seeing thou hast kept with thy servant David my father that thou promisedst him, in raising me his son up to build a Temple for thee, therefore now also keep with thy servant David my father that thou promisedst him, saying; There shall not fail thee a man in my sight to sit upon the throne of Israel. &c.

Vers. 27. Behold, the heaven, and heaven of heavens cannot contain thee.] See the note Deut. 10.14.

Vers. 30. And hearken thou to the supplication of thy servant, and of thy people Israel, when they shall pray towards this place.] Or, in this place, as it is in the margin; even herein, as in other things, was this Temple a type of Christ. As the prayers of Gods people, were the more accepted of God, when they prayed in the Temple, or, but with their faces towards the Temple; so are now the prayers of Gods righteous servants accepted of God, because they are put up in Christs name, with an eye of faith fixt upon him as their Mediatour, Joh. 14.13, 14. Whatsoever ye ask in my name, that I will do, &c.

And when thou hearest, forgive.] This clause is added, first, because pardon of sin is the chief thing to be begged of God in all our prayers, for hereby a way is made

for the obtaining of other blessings, and besides, there is no true comfort in obtain∣ing any blessing, if our sins should still remain unforgiven: and secondly, because the best are subject to so many failings in prayer, that should not the Lord pardon the sin of their prayers, there would be no hope that any prayer of theirs should do them good.

Vers. 31. If any man trespasse against his neighbour, and an oath be laid upon him, &c.] That is, if a man be charged that he hath trespassed against his neigh∣bour, and be brought before the altar to clear himself by oath (as in case where suf∣ficient proof and witnesse was wanting, they used to do, Exod. 22.8.11. Numb. 5.12.19.) do thou accordingly deal with the man that takes the oath, punishing him if he be faulty, and acquitting him if he be innocent.

Vers. 33. When thy people Israel be smitten, and shall turn again to thee, and con∣fesse thy name, &c.] To wit, thy Justice, by laying all the blame upon themselves, ac∣knowledging that they have deservedly suffered; and thy mercy and power, by seek∣ing to thee for pardon and succour.

Vers, 34. And bring them again unto the land which thou gavest unto their fa∣thers.] This may be meant either of those that were taken prisoners in battel, to wit, that upon the prayers of their brethren in the Temple, or their own prayers towards the Temple, the Lord would be pleased to bring them again into the land: or else of those, that by the enemy should be driven out of their dwelling places, yet not out of the land of Canaan: to wit, that God would be pleased, when they prayed in, or towards the Temple, to hear their prayers, and restore them again to the land of their inheritance.

Vers. 35. If they pray toward this place, and confesse thy name, and turn from their sinne when thou afflictest them, &c.] As if he should have said, though they did not repent and turn unto thee till thine hand was heavie on them, yet let not that hinder the acceptance of their prayers if they do then sincerely repent, and seek thy face and favour.

Vers. 36. Forgive the sinne of thy servants, and of thy people Israel, that thou teach them the good way, &c.] This is added, because first, there is no hope of sa∣ving instruction till sinne be pardoned; secondly, the removing of a judgement yields little comfort, unlesse men become better then they were before; and thirdly, no chastisement will ever instruct men unlesse God teach them by his spirit.

Vers. 38. What prayer and supplication soever be made by any man, or by all thy people Israel, which shall know every man the plague of his own heart, &c.] By the plague of the heart, here is meant both the sinnes for which they are punish∣ed, which proceed all from the wickednesse of the heart, and must be acknowledged and bewailed, or else men will never seek seriously to God that the punishment may be removed; and also, the punishment it self, because it is inflicted for sinne, which is rooted in the heart, and doth alwayes oppresse and wound, especially when we apprehend it to be an effect of Gods wrath.

Vers. 41. Moreover, concerning a stranger that is not of thy people Israel.] Either this is meant of such strangers as were converted to the Jewish Religion, cal∣led therefore Proselytes, such as was that Ethiopian Eunuch, Acts 8.27. who had been at Jerusalem to worship; or else, of such strangers as were also unbelievers,

(for whom the Jews say there was a court without, that, where the people of Israel met together) Indeed there is no question, but strangers of another religion, by the victories of the Jews, and other discoveries of Gods speciall love to them, might be brought to have a reverent opinion of the God of the Hebrews (for this was u∣suall with the heathens as we may see in that example of the Philistines, 1. Sam. 4.7, 8. and 6.2, 3.) and thereupon might come with their gifts and prayers to the temple; but then doubtlesse Solomon hoped not that their persons and prayers should be accepted with God for any such devotion in them (for there was never any way of obtaining favour with God, but onely in and through the Messias) but desired onely that God would make his power known by doing what they should so desire of him, that so his name might be rendred the more glorious. Thus this place may be understood of infidell strangers; yet I think it is rather meant of Pro∣selytes.

Vers. 44. If thy people go out to battel against their enemy, whithersoever thou shalt send them, &c.] Thus he implyeth, that even when they had a commission from God to take up arms, yet they ought by prayer to seek Gods assistance, and withall, that unlesse the warre was just, it would be in vain to seek to God for help.

Vers. 51. Thine inheritance, which thou broughtest forth out of Egypt, from the midst of the furnace of iron.] Why the Israelites are called Gods inheritance, see the note, Deut. 32.9. and why Egypt is called a furnace of iron, see the note, Deut. 4.20. it implies the heavinesse of their oppression there, and that it was to purge them, and not to consume them.

Vers. 52. That thy eyes may be open unto the supplication of thy servant.] That is, of me thy servant, as before, vers. 28.29, 30.

Vers. 54. And it was so, that when Solomon had made an end of praying, &c.] In 2 Chron. 6.41. some particulars are added which here are omitted, to wit, that having ended his prayer, he added these words, Now therefore arise, O Lord God, into thy resting place, thou and the ark of thy strength, &c. which is a clause of the 132. Psalme vers. 8.9, 10. and therefore doubtlesse that Psalme was made, either by his father David, at his removing of the ark, or else by Solomon at this time; and that hereupon fire came down from heaven, and consumed the burnt offerings, and the sacrifices, which the Priests had then laid upon the altar, whereupon the people bowed themselves and worshiped the Lord, 2 Chron. 7.1, 3. Now therefore when the Lord had thus testified his presence and assent to Solomons prayers, the King rose up and blessed the people, as in the following words is expressed.

Vers. 59. That he maintain the cause of his servant.) That is, of me his ser∣vant, or of the king of Israel indefinitely.

Vers. 64. The same day did the king hallow the middle of the court, &c.] That is, the middle part of the pavement of the inner Court, to wit, either by offering sacrifices thereon, or by building many and severall altars there for the present occa∣sion, because one altar could not suffice for such a multitude of sacrifices.

Vers. 65. Solomon held a feast seven dayes, even fourteen dayes.] That is, seven dayes for the dedication of the Temple, which began with the beginning of the se∣venth day of the seventh moneth, and ended with the end of the fourteenth day, (if the tenth day be accepted, as being the day of their publick fast, as is above noted,

vers. 2. and then seven days for the feast of Tabernacles, which began with the be∣ginning of the fifteenth day, and ended with the ending of the one and twentieth day.

Vers. 66. On the eighth day he sent the people away, &c.] To wit, the day fol∣lowing the last seven of the feast of Tabernacles, which was the two and twentieth day of the moneth; for that eighth day was an holy day, added as it were to the se∣ven dayes of the feast of tabernacles, Levit. 23.36. at the end of this day he dis∣missed the people; yet because they went not away till the twenty third day of the moneth, therefore it is said, 2 Chron. 7.10. that, on the three and twentieth day of the seventh moneth, he sent the people away unto their tents, glad and merry in heart for the goodnesse that the Lord had shewed unto David, and to Solomon, and to Israel his people: where Solomon is also mentioned, though it be not so here.

CHAP. IX.

Vers. 1. WHen Solomon had finished the building of the house of the Lord, and the kings house, &c.] Some would have these words (and the kings house, and all Solomons desire which he was pleased to doe) to be inclu∣ded in a parenthesis, and that because they would have the meaning of this clause to be, that when Solomon had finished the building of the house of the Lord, the Lord appeared to Solomon, &c. before he had built his own house, and his other build∣ings: but I see no necessity at all, why this second apparition of the Lord to Solo∣mon, might not be after all his buildings were finished, as the words in our transla∣tion do plainly imply. Thirteen years indeed were spent in building his own house, after the Temple was finished, and so long therefore it seems it was after the finish∣ing of the Temple, ere the Lord appeared the second time to Solomon, and assured him that he had heard his prayer, which he had made at the dedication of the Tem∣ple; for God would first settle him in the full glory of his kingdome, and then he takes that opportunity to renew his covenant with him in a second vision, assuring him, that in this glory his kingdome should be continued to his posterity, in case both he and his children would keep covenant with him; and withall threatning, that if they revolted from him, he would leave both them and the Temple and all, and poure forth his wrath and fury upon them.

Vers. 2. The Lord appeared to Solomon the second time, &c.] To wit, in a dream by night chap. 3.5. and so it is partly expressed, 2. Chro. 7.12. And the Lord appeared unto Solomon by night, and said unto him, I have heard thy prayer, and chosen this place to my self, for a house of sacrifice: once since that vision in Gibeon we reade, that the word of the Lord came to Solomon, chap. 6.11. But that it seems was by some messenger or Prophet sent to him, for this was the second time the Lord appeared unto him in a vision, as is here expressely noted.

Vers. 3. I have hallowed this house which thou hast built, to put my name there for ever, &c.] That is, untill the coming of the Messiah without interruption. As for that following clause, and my eyes, and mine heart shall be there perpetually; thereby is promised, both the Lords carefull preservation of that house in succeeding times, and his readinesse to heare the prayers that were offered to him there, and like∣wise, that he would do this out of his fatherly care over them, and love to them.

Vers. 7. This house which I have hallowed for my name, will I cast out of my sight, &c.] That is, I will cast it out of my protection, as a filthy polluted thing: concerning the following clause, and Israel shall be a proverb, &c. see the note, Deut. 28.37.

Vers. 11. Now Hiram the king of Tyre had furnished Solomon with cedar trees, and firre trees, and with gold.] To wit, one hundred and twenty talents, as is ex∣pressed, vers. 14.

Solomon gave Hiram twenty cities in the land of Galilee.] By way of requiting Hirams bountie, in supplying him with those thing, mentioned in the former words, or by way of satisfying him for those things. It was questionlesse unlawfull for So∣lomon to give away any part of the land of Canaan to a strange king, or people; for therein, first, there should have been wrong done to that tribe in whose lot these cities were, who should hereby have been deprived of a part of their inheritance which God had given them: and secondly, he should have incroached upon Gods royaltie, who still held the land as his, and onely allowed the Israelites to dwell in it as sojourners, by right derived unto them from him; and to manifest this, had con∣veyed it to them, with this condition or proviso, that it should not be lawfull for any of them to alienate or sell a way their estates for ever, no not to any of their bre∣thren the Israelites, Levit. 25.23. But how then could Solomon, who yet continued in his uprightnesse, give away twenty cities in the land of Galilee, to Hiram king of Tyre? I answer, either Solomon gave him these cities onely that he might re∣ceive thence for certain years, till he was satisfied for that which was owing him, the tribute or other profits which were thence yearly paid to Solomon; or else ra∣ther, these cities were not a part of that land which God had of old given for the inheritance of his people, but lay in a tract of ground on the outside of the borders of Asher, Josh. 19.24. betwixt them and mount Libanus, and being now reduced under Solomons dominion, and either now, or afterward, counted as a part of Ga∣lilee, to which they were joyned, thence Solomon gave unto Hiram twenty cities. And indeed this answer seems most probable, because upon Hirams refusing these cities, they were repaired and inlarged by Solomon, and certain colonies of the Is∣raelites were planted therein, 2 Chron. 8.1, 2. whereas before they were inhabited by the heathen, which, some say, was the first occasion why Galilee was called Ga∣lilee of the Gentiles, Esa. 9.1.

Vers. 12. And they pleased him not.] That is, he liked them not, because they stood in an unfruitfull and marish ground: or, because he thought it would be long ere he should thence reap that satisfaction he expected from Solomon; and as he misliked them, so it seems, he refused the profer, and chose rather to receive satisfa∣ction some other way: for at this very time, to wit, in the one and twentieth yeare after the foundation of the Temple was laid, Solomon repaired and fortified these places which Hiram refused, as was before noted from 2 Chron. 8.1, 2.

Vers. 15. And this is the reason of the levie which king Solomon raised, for to build the house of the Lord, &c.] That is, for the same reason, that he had received this aid from Hiram, did he also raise a levie both of men and money amongst the people, namely, for to build the house of the Lord, and his own house, &c. of the levie of men, we reade chap. 5.13. and of the levie of money, that is understood (as some Expositours hold) which we reade 2 Chron. 9.13, 14. And though the

people yielded willingly to this levie for the Temple, yet when it was still continued for these other buildings, it seems they grudged at it, as we may gather from what they said to Rehoboam, Chap. 12.4.

And Millo, and the wall of Jerusalem, and Hazor, and Megiddo, &c.] Concerning this Millo, see the note 2 Sam. 5.19. either it was now repaired and enlarged by Solomon, or else a new one was built in another place. Hazor was in the tribe of Napthali, Josh. 19.32, 36. the chief citie aforetimes of the Canaa∣nites, Josh. 11.1, 10. and Megiddo belonged to Manasseh, Josh. 17.11.

Vers. 16. For Pharaoh king of Egypt had gone up, and taken Gezer.] This Ge∣zer was a city allotted to the Levites in Ephraims tribe, Josh. 21.20, 21. yet it had been hitherto it seems in the Canaanites possession, till perhaps upon some distast gi∣ven, Solomon being then busied in his magnificent buildings, entreated Pharaoh his father in law, to rid him of these neighbours, which he accordingly performed, and gave the citie as a present for his daughter.

Vers. 17. And Solomon built Gezer, and Beth-horon the nether.] Yea, and Beth-horon the upper also, 2 Chron. 8.5. one being here expressed for both: this was also a citie of the Levites, in the tribe of Ephraim, Josh. 21.21, 22.

Vers. 18. And Baalath and Tadmor in the wildernesse, in the land.] Baalath was a citie in the tribe of Dan, Josh. 19.40.44. as for that last clause of this verse, (in the land,) it may have relation to Tadmor alone, to imply, that it was in the land of Israel, though in the utmost coasts thereof; or else, to all the towns and cities before mentioned: and is added, to shew, that besides what Solomon built elsewhere, all these before mentioned he built or repaired in the land of Canaan.

Vers. 19. And that which Solomon desired to build in Jerusalem, and in Leba∣non.] To wit, in the place where the house of Lebanon stood, or else in the moun∣tain of Lebanon, which was on the north bounds of the land of Canaan, for there he might build certain forts or towns, though the house of Lebanon were built not far from Jerusalem, of which, see the note, chap. 7.2.

Vers. 21. Whom the children of Israel were not able utterly to destroy. See the note, Josh. 15.63.

Upon those did Solomon levie a tribute of bond-service unto this day.] That is, not onely of money but also of personall service, and that in more servile imploy∣ments then he would impose upon the Israelites, fitter for bondmen then for free men, as we may see, 2 Chron. 2.18. and hence it was, that the posteritie of these strangers were called Solomons servants, Ezra 2.55, 58. nor is it necessary that we should think, that this was a transgression of that law, Deut. 7.2. And when the Lord thy God shall deliver them before thee, thou shalt smite them, and utterly de∣stroy them; thou shalt make no covenant with them, nor shew mercy to them: since that may be meant onely of the inhabitants that were in the land at their entring first into it, not of their posteritie, especially if the Israelites had made peace with them, and much more, if they had embraced the true religion.

Vers. 23. These were the chief of the officers that were over Solomons work, five hundred and fifty, &c.] In the fifth chapter of this book, and the sixteenth verse, we reade of a far greater number, to wit, of three thousand and three hundred; but there the storie speaks of those chief officers, which were over the work in mount

Lebanon, where the materials were prepared for the building of the Temple, and here it speaks onely of those chief officers that had the oversight of those that were imployed at home in building; the greater difficultie is how to reconcile this place with that in the 2 Chron. 8.10. where it is said, that the chief of King Solomons officers were but two hundred and fifty men: but to this, three answers may be gi∣ven; first, that there the number of Solomons chief officers of state is expressed that bare rule over the people, not as here, of those that were imployed about his buildings: or secondly, there only those officers were numbred, which were to take account of the builders, and had the chief command over the work: but that here the master builders that had the charge to oversee the rest, and give direction for the building, which were three hundred, are also comprehended: or thirdly, though there were five hundred chief officers, and fifty in a higher rank above them, which were over the five hundred, (all which are here together numbred) yet those five hundred did execute their places by turns, two hundred and fifty at a time, and that therefore there are but two hundred and fifty mentioned, 2 Chron. 8.10.

Vers. 25. And three times in the yeare did Solomon offer burnt offerings, &c.] That is, at the three great feasts, the feast of unleavened bread, the feast of Pente∣cost, and the feast of Tabernacles: but under these by a Synechdoche, all other parts of Gods worship required by the law are comprehended, and therefore in 2 Chron. 8.13. there is mention made also of the daily sacrifices, and of the sa∣crifices on the Sabbaths, and on the new moons.

So he finished the house, &c.] That is, having finished the building of the house, he imployed it in those services for which it was appointed, and therefore, 2 Chron. 8.14. it is also added, that he appointed the priests and Levites to their severall charges, in their courses, according to the order which David by direction from the Lord had ordained.

Vers. 26. And king Solomon made a navie of ships in Ezion-geber, &c.] Though this be here first related, yet evident it is, that this navie was sent forth before the Temple was built, because of the Almug-trees brought home by this navie; And the king made of the Almug-trees pillars and terrises for the house of the Lord, and harps and psalteries for singers, chap. 10.12. and 2 Chron. 9.10.11. How Je∣hoshaphat attempted to enrich himself by sending out a navie after the same manner, as Solomon had done before him, and how he sped, we may read, Chap. 22.48.

Vers. 27. And Hiram sent in the navie his servants, &c.] To wit, because the Tyrians that were under Hirams government, were always held the most expert sea∣men: neither did Hiram onely afford him mariners, but was also at cost to build certain ships in Ezion-geber, where Solomons navie was built that should go along in that voyage with the ships of Solomon, for that must needs be the meaning of that place, 2 Chron. 8.18. And Hiram sent by the hands of his servants, ships and servants that had knowledge of the sea, and they went with the servants of Solomon to Ophir, and that because Hiram could not send ships ready built from Tyre, which was in the midland sea to Ezion-geber, which was in the red sea, with∣out fetching an infinite great compasse by sea, which hath no appearance of likely∣hood in it.

Vers. 28. And they came to Ophir, and fet from thence gold, foure hundred

and twenty talents, &c.] Ophir is thought to be in the east Indies, for thither in∣deed they might most easily fail from Ezion-geber, which was in the red sea; and whereas in 2 Chron. 8.18. we read of foure hundred and fifty talents, it seems, that thereof thirty talents, went in expence for the charges of the fleet, and for the wages of the men, or it was the return of the adventure of some private persons, and onely foure hundred and twenty, as here, came clear to the king.

CHAP. X.

Vers. 1. THe Queen of Sheba heard of the fame of Solomon, concerning the name of the Lord.] Sheba was a countrey that lay southward and far remote from Jerusalem, Jer. 6.20. To what purpose cometh there to me incense from Sheba, and the sweet cane from a farre countrey? and thence this Queen is called by our Saviour the Queen of the south, Matth. 12.42. and is said to have come from the utmost parts of the earth, to heare the wisedome of Solomon: some conceive it to have been in Ethiopia; others more probably in Arabia the happie; however both her sex & dignitie are noted to set forth the noble spirit of this Queen, that could leave the plea∣sures of her court, and take such a tedious and costly journey to come to Solomon, being onely led thereto by hearing his fame concerning the name of the Lord, that is, concerning Gods love and favour to him, and the singular wisedome wherewith God had endowed him, especially in the things of God, and concerning his zeal to∣wards God, and the Temple which he had built to his name, &c.

Vers. 5. And the sitting of his servants, and the attendance of his ministers and their apparell.] Amongst the particulars here mentioned, which it seems the Queen of Sheba did principally admire, even the sitting of his servants, and the at∣tendance of his ministers, is named for one; and it may be meant either of the sitting of his councel, when they met together to advise about the kings and kingdomes af∣fairs, and the attendance of his Nobles and Courtiers upon him; or else of the sitting of his Courtiers at table to eat, and the attendance of his ministers and servants up∣on them; to wit, either because there was such a multitude of his Nobles and Cour∣tiers; or because being so many, they were all ordered with such admirable wise∣dome: they sat at the tables provided for them, every one according to their place, and were served with admirable pomp and state: and so also their apparell, is ex∣pressed, which is meant either of the richnesse and costlinesse of his Courtiers and servants attire, or else of the robes which his Nobles and Officers wore according to their places.

And his ascent, by which he went up unto the house of the Lord.] It seems there was an ascent by stairs from the kings palace to the outer court of the Temple; and so again afterwards from one court to another, till they came to the house of the Lord it self: and indeed because of all Solomons buildings, this is onely particularly expressed, as the chief thing the Queen of Sheba admired, we may con∣clude it was done with all possible art and cost: and was one of the most magnifi∣cent and gracefull things that belonged to the building; even the pillars on each side the severall stairs were made of precious wood, as is afterwards expressed, vers. 12.

There was no more spirit in her.] That is, she was in a manner astonished with admiration.

Vers. 11. And the navie also of Hiram, that brought gold from Ophir, brought in from Ophir great plenty of almug-trees, &c.] Solomon sent ships of his own, to∣gether with the ships of Hiram, chap. 9.26. but because his ships were built after the Tyrian manner, and with Hirams timber, and especially because the chief mariners in the whole navie, yea even in Solomons ships, were the servants of Hiram, chap. 9.27. therefore is the navie here called, the navie of Hiram. As for the almug-trees, which were herein brought from Ophir, in 2. Chron. 9.10. they are called algume trees; now algume trees Solomon also had from Lebanon, 2. Chron. 2.8. Send me also cedar trees, firre trees, and algume trees, &c. but those it seems were farre infe∣riour to these that were brought from Ophir, as is expressed in the following verse.

Vers. 12. And the king made of the almug-trees pillars for the house of the Lord, &c.] To wit, the pillars in the rails on each side of the stairs, whereby they did ascend up to the house of the Lord, and therefore, 2. Chron. 9.11. it is said, that he made terrises to the house of the Lord, and to the kings house, of the algume trees.

Vers. 14. Now the weight of gold that came to Solomon in one yeare, was six hundred threescore and six talents of gold.] To wit, by his ships that were sent out to fetch in gold and other precious commodities (for it is not likely that the kings tribute, or other yearely revenues, of which some understand this place, was still paid in gold:) indeed the gold that was brought from Ophir, was at the most but foure hundred and fifty talents, 2. Chron. 8.18. as was noted above, chap. 9.28. but be∣sides, that there was gold brought from Tharshish, as we find here, vers. 22. which, with that brought from Ophir, might well make six hundred sixty six talents, as is here expressed: some say too, that though at the first the return of gold from Ophir, was but foure hundred and fifty talents, yet afterward it came to be more.

Vers. 16. And king Solomon made two hundred targets of beaten gold, &c.] As being made, not for service in the warre, but onely for pomp and state, to set forth the majesty of his royall dignitie; for these it is likely were by his guard carri∣ed before him, as afterwards the brazen shields, made in the room of these, were carried before Rehoboam, chap. 14.27, 28. & indeed considering how soon these gold∣en targets and shields became a prey to the enemy, it is likely there was an excesse of pomp herein, that was not pleasing to God.

Vers. 17. And he made three hundred shields of beaten gold, three pound of gold went to one shield.] Or three hundred shekels, for so the weight of these shields is expressed, 2. Chron. 9.16. And three hundred shields made he of beaten gold; three hundred shekels of gold went to one shield, and the king put them into the house of the forrest of Lebanon: whereby it appears, that the shields were not above half so big as the targets, which weighed, each of them, vers. 16. six hundred shekels.

Vers. 18. Moreover the king made a great throne of ivorie, and overlaid it with the best gold.] That is, in severall places; for had it been wholly covered over with gold, to what end had the ivorie been? Now this throne stood, doubtlesse, in the porch of judgement, chap. 7.7.

Vers. 19. The throne had six steps, &c.] And above the uppermost of these six steps a footstool of gold, as is expressed, 2. Chron. 9.18. though that be not men∣tioned here: and thus whilest the king sat aloft in his throne, above all the people,

he was put in mind thereby, how far he ought to excell others in wisedome and all other spirituall gifts, and that there was an eminencie of goodnesse and grace requi∣red in him, answerable to the dignitie whereto God had advanced him.

And there were stayes on either side on the place of the seat, and two Lions stood by the stayes, &c.] These portraitures of lions were not onely by way of or∣nament, on each side the throne by the staies whereon the king laid his armes, and so also on each side the six steps, by which he went up to the throne, as it follows in the next verse; but also to signifie, first, the power, the majestie, the undaunted boldnesse, courage and magnanimitie, that ought to be in princes, and so consequent∣ly, how dangerous it is to provoke them to displeasure; whence it is, that princes are frequently in the Scripture, compared to the lion, the king of beasts, as Prov. 19.12. The kings wrath is as the roaring of a lion: secondly, the vigilancy and watch∣fulnesse that should be in princes, because of their great charge and many enemies, thy had need to wake when others sleep; as it is said of lions, that they sleep al∣wayes with their eyes open: thirdly, that those that are appointed for the guard of kings, had need be both valourous and vigilant, because their charge is so precious, and in such continuall danger by reason of open and secret enemies: fourthly, that princes are so guarded by the speciall providence of God over them, that it is as pe∣rilous to offer them any injurie, as to rush upon the mouths of many ramping lions: and fiftly, how dangerous it is to incurre the displeasure of Christ; that lion of the tribe of Judah, Rev. 5.5. of whom Solomon was a type, and especially to seek the overthrow of his kingdome; and that because his power is infinite, and his wrath insupportable; they that will be so desperate as to put too their hands for the over∣turning of his throne, shall find, that his throne is guarded with lions; they shall be torn in pieces, and there shall be none to help them.

Vers. 21. None were of silver, it was nothing accounted of in the dayes of Solo∣mon.] That is, comparatively, silver was not esteemed for their drinking vessels, in Solomons dayes; even silver is mentioned in the next verse, amongst those things that were brought over in the navie of Tharshish, which shews, that it was of good esteem in the days of Solomon; but the meaning is, that having such aboundance of gold, most of their plate was made of gold; and silver plate was little esteemed in those times.

Vers. 22. For the king had at sea a navie of Tharshish, &c.] That is, a navie bound for Tharshish, as the ships that go from us to the east Indies, are usually called the India ships: where this Tharshish was, it is hard to say; some Interpre∣ters conceive, that by Tharshish is meant onely the ocean sea, but so it cannot be ta∣ken, here, for then there should be a manifest tautologie in these words, as if we should reade it, the king had at sea a navie of the sea: and besides, Tharshish is mentioned as a place to which the ships went, 2 Chron. 9.21. for the kings ships went to Tharshish; and so again, the 2 Chron. 20.37. the ships were broken, that they were not able to go to Tharshish. Nor need we trouble our selves, because we cannot conclude what particular place this Tharshish was, since most probable it is, that as we call all countries unknown, because so far remote from us, the Indies, so they called all far remote Ilands and countries, to which their ships made such long voyages, Tharshish.

Vers. 26. And he had a thousand and foure hundred chariots.] And what a multitude of horses he had to serve by turns in these chariots, we find 2 Chron. 9.25. but especially, 1 King. 4.26. where see the notes on that place.

Vers. 28. And Solomon had horses brought out of Egypt, and linen yarn, &c.] To shew, whence Solomon should have such a multitude of horses, this is here added, to wit, that Solomons merchants did usually buy and transport horses and linen yarn out of Egypt the linen yarn at such a price as was agreed upon between the Egypti∣ans, and them; and the horses at the rate mentioned, vers. 27. for their price is particu∣larly expressed, to intimate the magnificence of Solomon in regard of his horses: and probable it is, that by the special favour of Pharaoh it was, whose daughter Solomon had married, that they did injoy this traffick: for horses and linen yarn were the choisest commodities of Egypt, Cant. 1.9. Ezek. 27.7.

Vers. 29. And a chariot came up, and went out of Egypt for six hundred she∣kels of silver, &c.] That is, foure horses for a chariot, one horse cost one hundred and fifty shekels: and therefore foure horses cost foure times as much, to wit, six hundred shekels of silver.

And so for all the kings of the Hittites, and for the kings of Syria, did they bring them out by their means.] That is, they bought not onely to serve their own prince and countrey, but also for other bordering kings and kingdomes.

CHAP. XI.

Vers. 1. BUt king Solomon loved many strange women, &c.] And thus Solomon sinned, not onely in that his wives and concubines were strange women; that is, not Israelites, but of other idolatrous nations; but also in that he had so ma∣ny, which was against the law, concerning the kings of Israel, Deut. 17.17. Nei∣ther shall he multiply wives to himself.

Vers. 3. And he had seven hundred wives, Princesses, and three hundred con∣cubines.] A farre lesse number is reckoned, Cant. 6.8. There are threescore Queens, and fourscore concubines, and virgins without number. If therefore there be an al∣lusion there to Solomons wives, and concubines; it seems he had no more at the time when he wrote that song, though afterwards they were increased to the number here mentioned.

Vers. 4. For it came to passe when Solomon was old, that his wives turned away his heart after other gods.] That is, they wonne him to give way to their idolatry: for so the most, and best Expositours understand this, not that Solomon did indeed esteem their idols, gods; or that he did himself worship their idol-gods (for then it is like he would have brought them into the Temple) but that he gave way to the open and publick exercise of their idolatrous worship; yea furthered it by building temples for them, &c. and thus by suffering the wisest of men thus to fall, God was pleased to let us see, how little trust there is in the wisedome of man. The time when he thus fell off from his former integritie, is noted, to wit, that it was when Solomon was old, and that either by way of aggravating his sin, both because his lusting af∣ter, and slavish doting upon so many idolatrous wives and concubines, was most un∣seemly in old age, and also because after so long communion with God, and expe∣rience of Gods goodnesse, it was the more insufferable, that he should now fall into

so grosse a sinne; or else by way of intimating the occasion of Solomons defection at last; namely, that his wives and concubines took the advantage of his weaknesse in his old age, and so wonne him to that which formerly he would not have done.

Vers. 5. For Solomon went after Ashtoreth, &c.] See concerning Ashtoreth, Judges 2.13. and of Milcom or Molech, vers. 7. See Levit. 18.21.

Vers. 7. Then did Solomon build a high place for Chemosh, &c.] That is, a place of worship for this idol-god, either a Temple, or at least an image and altars to sacri∣fice on; these were usually reared on mountains and hills (though not alwayes, Jer. 7.31. And they have built the high places of Tophet, which is in the valley of the sonne of Hinnom) and therefore were called high places; and so accordingly did So∣lomon build these high places, for his wives idol-gods, in the hill that is before Je∣rusalem, that is, in mount Olivet, of which mention is made, 2. Sam. 15.30. called afterwards the mount of corruption; where they continued till Josiahs dayes, 2. Kings 23.13. And the high places that were before Jerusalem, on the right hand of the mount of corruption, which Solomon the king of Israel had builded, did the king de∣file: probable it is, that Solomon did purposely build them out of the citie, as think∣ing it too much to defile the citie which God had chosen for his dwelling place, with such abominations: but yet being set up so nigh the Temple, they might seem ere∣cted to outbrave or defie Gods Temple; and therefore even hereby his sinne was ag∣gravated.

Vers. 8. And likewise did he for all his strange wives.] Though at first hap∣pely he might onely grant this favour to one or two of his wives, yet the rest by de∣grees pleaded for the same libertie, and so at last he was brought to build high pla∣ces for all his wives idol-gods.

Vers. 9. His heart was turned from the Lord God of Israel, which had appeared unto him twice.] That is, in an extraordinary way, as he used to appear to his Prophets, by dreams and nightly visions, to wit, once at Gibeon, chap. 3.5. and the second time at Jerusalem, chap. 9.2. which being a singular favour, is therefore mentioned as a great aggravation of his sinne.

Vers. 11. I will surely rend the kingdome from thee, and will give it to thy ser∣vant.] And thus God repayed him in his kind; for as he divided the honour that was onely due to God, leaving part of it to the Lord, and giving away part of it to his wives idol-gods; so the Lord dealt with his posterity in regard of the kingdome, leaving his sonne two tribes, and giving away ten of the twelve tribes to Jeroboam his servant.

Vers. 12. Notwithstanding, in thy dayes I will not do it, for David thy fathers sake.] That is, because of the promise made to him, 2. Sam. 7.12, 13, 14, 15.

Vers. 13. But will give one tribe to thy sonne, &c.) To wit, one of the tribes of Israel, considered apart from the tribe of Judah: of the twelve tribes there were but ten that followed Jeroboam, vers. 31. Rehoboam therefore and his posterity had two tribes that revolted not to Jeroboam, to wit, Judah and Benjamin, 2. Chron. 11.12. having Judah and Benjamin on his side: and why then is it said here, that one tribe onely should be given to Solomons sonne? I answer, because he speaks here of the tribes that belonged to the kingdome of Israel. Judah in regard of her eminencie, was still reckoned apart from the rest of the tribes, 1. Sam. 11.8. And when he

numbred them in Bezek, the children of Israel were three hundred thousand, and the men of Judah thirty thousand: but especially after that division when Judah fol∣lowed David, and the other tribes followed the house of Saul, henceforth the king∣dome of Judah and the kingdome of Israel were still distinguished; yea, even after both were jointly under Davids command, 2. Sam. 5.5. In Hebron he reigned over Judah seven years and six moneths, and in Jerusalem he reigned thirty and three years over all Israel and Judah. Now the Lord therefore threatning the rend∣ing away of the kingdome of Israel, from the house of David, he addes, Howbeit, I will not rend away all the kingdome (that is, all the kingdome of Israel) but will give one tribe to thy sonne; that is, one of the tribes that belonged to the kingdome of Is∣rael, namely Benjamin: see the notes vers. 3. and chap. 12.20. and this the Lord promiseth to do for David his servants sake, and for Jerusalems sake, which he had chosen, to wit, that in the citie which God had chosen, they might live under the government of Davids seed, the true heirs of the kingdome, from whom the Messiah was to descend.

Vers. 15. When David was in Edom, and Joab the captain of the host was gone up to bury the slain, &c.] Of Davids subduing the Edomites, we reade 2. Sam. 8.14. And he put garisons in Edom; throughout all Edom put he garisons, and they of E∣dom became Davids servants, and at this time, it seems, whilest Joab prosecuted his victory, slaying all the males where he came, Hadad was hid being a little child, and afterwards, whilest he went about to see that all the dead that he had slain were bu∣ried, Hadad secretly escaped away. Yet some conceive otherwise of this passage, to wit, that after the conquest of the Edomites, 2. Sam. 8.14. the Edomites fell upon the garisons which David left behind him, and slew them: whereupon Joab went up to bury the dead, and to be avenged on the Edomites, and so slaying all the males where he came, Hadad of the seed-royall was conveyed away.

Vers. 18. And they took men with them out of Paran.] To honour him with their attendance, when he should come into Egypt.

Vers. 21. Hadad said to Pharaoh, Let me depart, that I may go into mine own countrey.] As conceiving hope of recovering the kingdome of Edom, now David and Joab were dead, whom, it seems, he much feared; or at least of enjoying liberty upon some honourable conditions, to live again in his native countrey: yet it is ma∣nifest he attempted nothing against Solomon a long time after this; for he left Egypt immediately after Davids death, before Pharaoh had cause to be jealous of him, be∣cause of his affinitie with Solomon, and till Solomons fall in his old age, his enemies stirred not, chap. 5.4. But now the Lord my God hath given me rest on every side; so that it seems, he either lay hid along time in Idumea, or made some covenant with Solomon, as becoming tributarie to him for his kingdome; yea, when he did stirre, he was not able to shake off the yoke, for the Edomites continued tributaries to the kings of Judah till Jehorams reigne, 2. Chron. 21.10.

Vers. 23. Rezon the sonne of Eliadah, which fled from his Lord Hadadezar, king of Zobah.] To wit, when David had gotten the better of his master in battel; this it seems was when David got that great victory of the Syrians, mentioned, 2. Sam. 10.18.

Vers. 24. And they went to Damascus, and dwelt therein, and reigned in Damas∣cus.]

David had put a garison in Damascus, 2. Sam. 8.6. It seems therefore, that Re∣zon with his band of men, set upon this garison, and took the place from Solomon, and so there reigned as king.

Vers. 25. And he was an adversary to Israel all the dayes of Solomon.] That is, after his first rising against him: it is likely he was an adversary in heart, ever since he fled in that battel wherein his lord Hadadezer was vanquished, and that then he gathered this band of men here mentioned, perhaps of his lords broken troops: yet because David put garisons in Syria of Damascus, 2. Sam. 8.1, 6. and it is not pro∣bable that Solomon lost any thing of that which his father had gotten, till himself fell from God, chap. 5.4. therefore it is thought, that this Rezon did elsewhere shelter himself, or lived by secret robbing and pillaging, till Solomons declining dayes; and that then he brought Damascus to an open revolt, and became king there∣of, and was an enemy to Solomon on the north, as Hadad the Edomite was on the south.

Vers. 26. And Jeroboam the sonne of Nebat, an Ephrathite, &c.] An Ephra∣thite: that is, of the tribe of Ephraim, and so in this tribe all the kings of Israel, that raigned over the ten tribes had their chief residence, and herein was that pro∣phesie fulfilled, that Ephraim should be greater then Manasseh, Gen. 48.19. now of this man it is said, that he lift up his hand against the king, to wit, by revolting from him, and becoming the head of the ten tribes, in rending the kingdome from his sonne; for though perhaps after he had heard the prophesie of Ahijah, he might en∣tertain thoughts of disloyaltie against his Soveraigne; and perhaps secretly sow some seeds of sedition among the people, for which he was glad to fly into Egypt, vers. 40. yet we read of nothing he openly attempted against Solomon, or against his house, till Solomon was dead.

Vers. 28. He made him ruler over all the charge of the house of Joseph.] That is, he made him receiver or treasurer for all the kings revenues in the two tribes of Ephraim and Manasseh.

Vers. 29. When Jeroboam went out of Jerusalem, &c.] To wit, to enter upon the office and charge which Solomon had honoured him with, the prophet Ahijah found him in the way, who is called the Shilonite, because he was of Shilo, where the Tabernacle was many years together: (he was one of them that wrote the Acts of Solomon, 2 Chron. 9.29.) and they two were alone in the field. If therefore Jeroboam went attended out of Jerusalem, according to the honour of the charge whereto Solomon had now advanced him, it seems the Prophet desired to have some private conference with him, and then when they were alone delivered his message to him.

Vers. 30. And Ahijah caught the new garment that was on him.] That is, the new garment wherewith the Prophet (who now represented Gods person the abso∣lute disposer of the kingdome, newly erected in the house of David) had clad himself.

Vers. 31. Behold I will rend the kingdome out of the hand of Solomon, and will give ten tribes to thee.] That is, all besides Judah and Benjamin: some conceive that Simeon was the onely tribe, which joyned with that of Judah, as having their lot within the lot of Judah, Josh. 19.2. but this cannot be; because those of the tribe

of Simeon that joyned themselves with Asa, are expressely said to be such as revol∣ted from the kingdome of Israel, 2 Chron. 15.9. Neither need it seem strange, that the tribe of Simeon, having their portion within that of Judah, should notwith∣standing belong to the kingdome of Israel; for it seems that the Simeonites in Da∣vids time, went forth with Colonies, and planted themselves in other places, as is manifest 1 Chron. 4.31, 39. However by foretelling Jeroboam what should hap∣pen, the Lord took order that he should know, that whatever should occasion that revolt of the ten tribes from the house of David, yet it was by the providence of God, who had now conferred the kingdome upon him. See the note also, vers. 13.

Vers. 33. Because that they have forsaken me, and have worshiped Ashtoreth, &c.] This is the reason given for that he had said before, vers. 31. I will rend the king∣dome out of the hand of Solomon, &c.] But why should Rehoboam suffer in the losse of ten tribes for the peoples idolatry? I answer: first, because Solomons giv∣ing way to his wives idolatry, proved a snare to the people, and occasioned their revolting from God: and secondly, even the people suffered, as well as Rehoboam hereby: this rent in the kingdome proving the occasion of continuall warre between them of Judah and them of Israel, which brought in many miseries from forraigne nations upon both kingdomes.

Vers. 36. And unto his sonne will I give one tribe, that David my servant may have a light alway before me, &c.] That is, unto one of his posteritie, sitting in the throne of David. See the note, 2 Sam. 21.17.

Vers. 39. And I will for this afflict the seed of David, but not for ever.] For at length Christ arose out of the tribe of Judah, to whom God gave the throne of his father David, to reign over the whole house of David for ever, Luk. 1.32, 33.

Vers. 40. Solomon sought therefore to kill Jeroboam, and Jeroboam arose, and fled into Egypt, &c.] Hereby it appears, that Jeroboam had some way discovered that which the Prophet had so secretly imparted to him, and perhaps began to alie∣nate the hearts of the people from the king: and so to escape Solomons fury, he fled to Shishak king of Egypt, and sheltered himself there till Solomon was dead: and yet was this Shishak Solomons brother in law, if he were (as generally it is thought he was) the sonne of that Pharoah king of Egypt, whose daughter Solomon had married.

Vers. 41. All that he did, and his wisedome, are they not written in the book of the acts of Solomon?] The acts of Solomon were written by Nathan, Ahijah, and Iddo, prophets that lived in Solomons time, 2 Chron. 9.29. but this book here mentioned, seems to have been some complete historie (not now extant) of the reigne of Solomon gathered out of the severall writings of these prophets, and other re∣cords of those times, wherein many particulars of his life were recorded, not expres∣sed in the sacred storie; and amongst other things doubtlesse that of his repentance, for though it be not here expressed, yet that he did repent before his death, may be evidently gathered from other places of Scripture as 2 Chron. 11.17. So they strengthened the kingdome of Judah, and made Rehoboam the sonne of Solomon strong three yeares, for three yeares they walked in the way of David, and of his sonne Solomon: where Solomon and David are joyntly commended: and from

that promise made concerning Solomon, Psal. 89.33. Neverthelesse, I will not ut∣terly take away my loving kindnesse from him, nor suffer my faithfulnesse to fail: but especially from the book of Ecclesiastes, which questionlesse was written as the pub∣lick monument of his repentance; and that which we reade, 2. Pet. 1.20, 21. where all the penmen of Scripture are said to have been holy men of God.

CHAP. XII.

Vers. 1. ANd Rehoboam went to Shechem: for all Israel were come to Shechem to make him king.] Though Solomon had seven hundred wives, and three hundred concubines, chap. 11.3. yet we reade but of three children that he had, two daughters, Taphath, and Basmath, that were married to two of his own Prin∣ces, chap. 4.11.15. and this his sonne Rehoboam, who was born to him of Naa∣mah an Ammonitesse, chap. 14.21. a yeare before Solomon was crowned king of Israel; for Solomon reigned but fourty years, chap. 11.42. and Rehoboam was one and fourty years old when Solomon died, 2. Chron. 12.13. Being therefore the un∣doubted heir to the kingdome (for God had now settled the kingdome upon Solo∣mon and his heirs, 2. Sam. 7.12, 13.) and the consent of the people being never re∣quired for the establishing of his father Solomon in the throne, why should it be now necessary to make him king? or if the people must be called together for this, why not to Jerusalem rather then to Shechem? Surely this doth very probably im∣ply, that the ten tribes being already seditiously enclined, did presently upon the death of Solomon revive the memory of that old division of the kingdome, in the dayes of David and Ishbosheth the sonne of Saul, 2. Sam. 2.8, 9, 10. and did open∣ly make known that they would have him receive the crown and kingdome of Isra∣el apart by it self, as David did at Hebron, 2. Sam. 5.3. and to that end called an assembly of the people at Shechem; resolving to make themselves another king if Rehoboam gave them not the better satisfaction, and that this was the cause of Re∣hoboams going thither.

Vers. 2. When Jeroboam the sonne of Nebat, who was yet in Egypt, heard of it, &c.] That is, when he heard of Solomons death, and that the ten tribes began to stirre against Rehoboam, and to that end had appointed an assembly at Shechem.

Vers. 3. They sent, and called him, &c.] That is, at the same time when the peo∣ple gave him notice of Solomons death, &c. they desired him to come out of Egypt to them; and this too discovered that they meant not well to Rehoboam, whatever they pretended, that they send for Jeroboam, who fled away, as a traytour, from Solomon his father into the land of Egypt.

Vers. 4. Thy father made our yoke grievous, &c.] To wit, by tributes and taxes imposed upon them; for though he made not the Israelites bondmen, chap. 9.22. yet we reade of provision that was gathered in all his land for his houshold, chap. 4.7. and of levies made for his buildings, chap. 9.15. and besides, in his latter dayes, when his thousand wives and concubines were to be provided for, and Temples built for their idol-gods, and withall, Hadad of Edom, and Rezon of Damascus be∣gan to make warre against him, we may well think he laid still greater and heavier impositions upon them; and of these they desired now to be eased, in this petition they presented to Rehoboam; they had cause enough indeed to complain of Solomons

government in his latter dayes, because of the idolatry he had set up in the land; but of this they speak not one word, but onely complain of their taxes, Make thou the greivous service, and the heavie yoke, whith thy father put upon us, lighter, and we will serve thee.

Vers. 6. And king Rehoboam consulted with the old men that stood before Solo∣mon his father, &c.] How much more likely these men were to give him the best counsel, then those whose counsel he afterwards followed, is intimated in these words▪ first, because they were old men, whose judgement is usually, by long experience, better then the judgement of younger men, with the ancient is wisedome, and in length of dayes is understanding, Job. 12.12. And secondly, because they had stood before Solomon his father; that is, they had been of his servants and counsel, and could not therefore but learn much wisedome of him, who was the great oracle of wisedome in those dayes.

Vers. 7. If thou wilt be a servant unto this people this day, and wilt serve them, &c.] In 2. Chron. 10.7. it is, If thou be kind to this people, and please them, and speak good words to them, that is, if thou wilt answer them gently (which was in∣deed the counsel of his father Solomon, Prov. 15.1. a soft answer turneth away wrath) and if thou wilt grant them their desire at present, then they will alwayes continue thy subjects and servants. Because Rehoboam might think, that if he should yield to the people, when they came in such an imperious insolent manner, hereby he should make himself a slave, and a servant to those, which should be subjects and servants to him; therefore to answer this, the old men expresse themselves thus, If thou wilt be a servant to this people this day, &c. as if they should say, Be it so: bet∣ter it is to be a servant to them for a day, and to stoop to them beyond that which were otherwise fitting, and so to work them to the obedience of subjects by degrees, which afterwards may be easily done, then by standing too much upon terms of ho∣nour now to enrage them, and drive them off, to an open rebellion: and this in∣deed was wise politick counsel: but yet observable it is, that as Princes counsellours are wont to do, that which they aimed at was not the benefit, and ease of the people, but that he might appease them for the present; and so having wonne them to sub∣mit to his soveraignty, might afterwards use them as he pleased himself, then they will be (say they) thy servants for ever.

Vers. 8. But he forsook the counsel of the old men, &c.] That is, he misliked their counsel, to wit, because he thought it stood not with his honour so to stoop to the people, and so thereupon he consulted with the young men that were growen up with him, and stood before him, that is, the young gallants that attended him in his court, the sonnes of the Nobles, that had been from their childhood and youth brought up with him; and herein we have the reason intimated, why he afterwards preferred these mens counsels before the counsel of his aged grave Senatours, to wit, because his affection was more to these then to the other, and so that made him the more inclinable to like that which they said: but herein Rehoboam did notably dis∣cover his folly, and made good what his father had written, Eccles. 2.18, 19. I hated all my labour which I had taken under the sun, because I should leave it unto the man that shall be after me: And who knows whether he shall be a wise man or a fool? yet shall he have dominion over all my labours.

Vers. 10. My little finger shall be thicker then my fathers loins, &c.] These were doubtlesse, proverbiall speeches, the meaning whereof was, that Rehoboam would lay farre heavier burdens upon the people, then ever his father had; and that he would handle them more severely then ever his father had done: my father hath chastised you with whips, but I will chastise you with scorpions; that is, with whips that sting like scorpions: and some indeed think, that there was a kind of whips used in those times, that for this cause were called scorpions: now herein was the folly of Rehoboams young courtiers discovered, that would teach their king to give such harsh language to a people that were already in a mutinous temper: it was ill co∣ming they might think into his clutches, whose little finger was so heavie; nor could there be any hope of fair usage from him, that when he came to treat with his peo∣ple, could speak of nothing but yokes, and whips, and scorpions.

Vers. 16. The people answered the king, saying, What portion have we in Da∣vid? &c.] What have we to do with the posterity of David? we will have a king again of our own tribes, as formerly: a seditious speech, much like that of Sheba, 2. Sam. 20.1. We have no part in David, neither have we inheritance in the sonne of Jesse: and whereto happely they did allude: besides, by calling David, as it were in scorn, the sonne of Jesse, they imply, that he having been formerly raised by them from a mean condition, to be their king, it was not sufferable that his grandchild should now tyrannize over them, as if they were scarce good enough to be his slaves.

To your tents, O Israel.] That is, Let us return to our own dwellings, and not stay here to make our selves slaves to such a tyrant, but amongst our own tribes let us make us a king. Because of old they dwelt in tents, this phrase had ever since con∣tinued in use amongst them.

Now see to thine house, David.] This also was spoken by way of derision and scorn, as if they should have said, Let Rehoboam the sonne of David make much of his own tribe (for beyond their bounds his kingdome is not like to extend) we are re∣solved to take care of our selves, and to provide a king amongst our own tribes.

Vers. 17. But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them.] Two severall wayes this may be understood▪ to wit, ei∣ther of the Israelites of the ten tribes, that such of them as left their land in the dayes of Jeroboam, & came and dwelt in the cities of Judah, did submit themselves to Re∣hoboam, as their brethren of Judah did; or else, rather of the men of Judah, who are here called the children of Israel, which dwelt in the cities of Judah; that though their brethren of Israel fell off from Rehoboam, yet the continued constant to him.

Vers. 18. Then king Rehoboam sent Adoram, who was over the tribute, &c.] It is most probable, that this man was sent (yet too late) to pacifie the people: but being one of the taxers of the people, the very sight of him did more enrage them, and thereupon they stoned him, and this too was a notable act of folly in Rehoboam.

Vers. 19. So Israel rebelled against the house of David unto this day.] The de∣fection of the ten tribes is here called rebellion, which shews plainly, that it was a sinne in them thus to cast off their lawfull sovereigne: for though the Prophet Ahijah had foretold and promised, that Jeroboam should be king of the ten tribes, chap. 11.31. yet because the people had no command from God herein, but did what they did

merely of their own heads, and in a discontent against Rehoboam, their wayes were rebellious, however they did thereby accomplish what God had determined.

Vers. 20. And it came to passe, that when all Israel heard that Jeroboam was come again, &c.] It is manifest, that Jeroboam was amongst the resst, when at first they demanded of Rehoboam a relaxation of their burdens, vers. 3. And Jeroboam, and all the congregation of Israel came, and spake unto Rehoboam: but it seems that was then known onely to some of the chief of the congregation, which when it came to be generally known amongst the people, they presently assembled themselves, sent for him, and made him their king; as here it is said. Thus generally Expositours under∣stand this place; yet it may be that being here to relate how the Israelites made Jeroboam their king, their first calling him to their assembly is onely here again repeated.

There was none that followed the house of David, but the tribe of Judah onely.] It is manifest, that there were but ten tribes that revolted to Jeroboam, chap. 11.31. and therefore Rehoboam must needs have two tribes, which were Judah and Benja∣min; as is clearly expressed, 2 Chro. 11.2. but because Benjamin was but a poore lit∣tle tribe, and being joyned with Judah, were still comprehended under the name of the kingdome of Judah; therefore it is said here, that none continued firm to Rehoboam, but the tribe of Judah onely.

Vers. 24. Thus saith the Lord, You shall not go up, nor sight against your bre∣thren the children of Israel, &c.] To wit, because God had decreed that the ten tribes should rend themselves, as they had done, from the house of David; for so it follows in the next words, return every man to his house, for this thing is from me. There is indeed an intimation too, of another motive in these first words, to wit, that the Isiraelites were their brethren: but this is not mentioned as a sufficient cause apart by it self, but as a circumstance which might render them the more willing to submit to what God had determined: we see in the warre which they made against Benjamin, with Gods approbation, Judg. 20.1. that it was not unlawfull for Gods people, in any case, to fight against their brethren: but that which made it now un∣lawfull, was, because God did now make known to them, that this which was done was of him; and then to make them the more willing to submit to Gods decree herein, even this also might be laid into the ballance, that the warre, which they in∣tended, was against their brethren.

They hearkened therefore to the word of the Lord, and returned, &c.] and so all was stayed for the present. Nor do we ever reade that Rehoboam, as bad as he was, did ever after this, attempt to recover the kingdome of Israel out of the hands of Jeroboam; but yet there was continuall hostilitie betwixt these two kings; and the borderers on both sides did continually make inrodes one upon another, chap. 14.30.

Vers. 25. Then Jeroboam built Shechem, &c.] That is, he forrified these two cities, Shechem and Pennel, the one within Jordan, and the other without; and in∣deed we reade that Shechem was utterly ruined by Abimelech, in the dayes of the Judges Jud. 9.45.

Vers. 27. If this people go up to do sacrifice in the house of the Lord at Jeru∣salem, &c.] Though God had promised Jeroboam by Ahijah the prophet, chap. 11.38.

that if he would walk in his wayes, he would be with him, and build him a sure house, as he had done for David; yet having no confidence in this promise of God, he concluded, that if the people should continue to go up to Jerusalem to sacrifice, they would soon return to Rehoboam again; to wit, first, because they would be forced for fear of being apprehended as traitours when they came to Jerusalem, ei∣ther to give over their offering of sacrifices to God, or else to make their peace with Rehoboam: secondly, because the priests and Levites (and their brethren of Judah too) would be pressing them with the sinne of their rebellion, against their lawfull soveraigne, and shewing them how unlike the Lord was to regard the sacrifices of those that lived in so grosse a sinne: and thirdly, because the very sight of the Tem∣ple, and the serious thoughts they must needs have of God, and of themselves, when they came to offer up their sacrifices there, must needs strike them with an appre∣hension of their guilt, in rejecting him, whom God had appointed to rule over them: and so hereupon he resolved to set up some other way of worship for them: and thus that very thing which God had appointed purposely, to keep them in one uniform way of worship; namely, that there should be but one altar, and one place of sa∣crificing, to wit, at the Temple in Jerusalem, to which they should resort from all parts of the land; even that I say, proved the occasion of setting up a new way of worship, to wit, that of worshiping the golden calves.

Vers. 28. Whereupon the king took counsel, and made two calves of gold, &c.] In imitation (as of old) of the Egyptians idol-god, amongst whom Jeroboam had lived of late, and with whom, it seems, he held a strict league and amitie: God had raised him from nothing to be king of Israel, and he turned this his God into the image of a calf that eateth hay. See the note, Exod. 32.4.

Vers. 29. And he set the one in Beth-el, and the other put he in Dan.] Beth-el was in the tribe of Benjamin, but fell away it seems to Jeroboam and the ten tribes, and so was in the very skirts of his kingdome southwards, close by the portion of the tribe of Benjamin; and Dan was in the utmost part of the kingdome north∣ward.

Vers. 30. The people went to worship before the one, even-unto Dan.] The mean∣ing of this may be, that they went first to that in Dan; or else, that the people did presently yield to worship these his idol-gods, and went at the usuall times to his golden calves, yea even to that which was furthest off, even to Dan: nay perhaps, that even those that dwelt about Beth-el would go to the idol at Dan, and those that dwelt about Dan would go to Beth-el; and what was then eased of their travelling to Jerusalem?

Vers. 31. And made priests of the lowest of the people, which were not of the sonnes of Levi.] For the priests and Levites that dwelt in Israel, left their suburbs and their possessions and went to Judah and Jerusalem, 2 Chron. 11.14. and that because Ieroboam and his sonnes had cast them off from executing the priests office unto the Lord: and hereby no doubt, Jeroboam greatly enriched himself, as taking into his hands all those cities which had been given them by Moses and Joshua: in∣deed the basest of the people were priests good enough for his golden calves; but because he pretended the worship of the true God in them, even this is charged up∣on him as a sinne.

Vers. 32. And Jeroboam ordained a feast in the eighth moneth, on the fifteenth day of the moneth, like unto the feast that is in Judah.] That is, like unto the feast of Tabernacles: the meaning is this, whereas God appointed the Israelites to keep the feast of Tabernacles, on the fifteenth day of the seventh moneth, Levit. 23.34. he appointed his people to keep a feast like unto this, by way of thankfulnesse for the fruits of the earth then gathered in; but it must be on the eighth moneth, not the seventh, least the people taking it to be the the same feast of Tabernacles, should at last begin to scruple that their males were bound all to go to Jerusalem to keep this feast according to the law, Deut. 16.16.

And he offered upon the altar, &c.] To grace the way of worship which he had set up, even he himself did undertake to do the work of a priest upon the altar that he had built: whence it is, that in the following chapter, vers. 4. it is said, that he put forth his hand from the altar, for the apprehending the man of God, that foretold the ruine of it.

CHAP. XIII.

Vers. 1. ANd behold, there came a man of God out of Judah, by the word of the Lord, &c.] That is, by the command of the Lord. And thus the Lord did betimes give Jeroboam warning, and called him to repentance, as he did also often afterward by Ahijah, Chap. 14.7, 8. and by Iddo the prophet, 2 Chron. 9.29. In the book of Ahijah the Shilonite, and in the book of Nathan the prophet, and in the visions of Iddo the Seer, against Jeroboam the sonne of Nebat. Indeed the most Expositours from Josephus hold, that Iddo was this man of God here spo∣ken of; but that cannot be, for this man of God was immediately after slain by a lion, in the very beginning of Jeroboams reigne, whereas Iddo lived to write the acts of Rehoboam, first and last, 2 Chron. 12, 15. and 13.22.

Vers. 2. And he cryed against the altar in the word of the Lord, &c.] That is, in Gods name, or with the word or message which God had given him in charge, to wit, that which follows in the next words, O altar, altar, thus saith the Lord, Be∣hold, a child shall be born unto the house of David, Josiah by name, &c. wherein he directed his speech to the altar, thereby covertly to imply, that it was in vain to speak to Jeroboam, and repeated the word altar twice, O altar, altar, to signifie the observablenesse of what he had to say, and the zeal and fervencie of his spirit, in the observablenesse of what rivall altar, set up, as it were, in defiance against the altar of God.

And upon thee shall he offer the priests of the high places, and burn incense upon thee, &c.] That is, the dead bones of the priests, that do now, and shall hereafter burn incense upon thee: for so the accomplishment of this prophecy is related in the story of Josiah, about three hundred years after it was foretold by this man of God, 2 King. 23.16. and indeed therefore is the next clause added here, by way of ex∣plaining this, and mens bones shall be burnt upon thee: but howsoever this he calls an offering of the priests upon the altar: first, as in scorn of their idolatrous altar, which should one day have such a goodly sacrifice burnt upon it, even a sacrifice of dead mens bones: secondly, by way of deriding their priests, that should one day be themselves burnt as a sacrifice upon their altar, as they had turned their Creator

into a beast, a calf; so their bones, as the bones of so many beasts and calves, should be burnt as an offering upon their altar: and thirdly, to intimate, that the defiling and polluting of this their idolatrous altar, should be indeed as a sacrifice most acceptable unto God.

Vers. 3. Behold, the altar shall be rent, &c.] And thereby was signified the fu∣ture demolishing of that altar; and rooting out that superstitious worship which Je∣roboam had now established, at the command of Josiah.

Vers. 4. He put forth his hand from the altar, saying, Lay hold on him, &c.] His stretching forth his hand, was as a signe of that which he spake; namely, that he would have had the people lay hold upon the Prophet: and so likewise the Lords causing his hand to be so suddenly dried up, was not onely to disable him from hurting the Prophet, but also that all the people might be scared from aiding their king in what he required.

Vers. 5. The altar also was rent, &c.] First Jeroboams hand was withered, and then afterwards his altar was rent; and thus the Lord was pleased to shew how tender he was of the safety of his servant, in that he would first revenge the violence intended to him, ere he revenged the dishonour that was done to himself in that their idolatrous altar.

Vers. 9. Eat no bread, nor drink water, nor turn again by the same way that thou camest.] One reason why the Lord would not have the Prophet eat nor drink in that place, might be, that the Prophet might not, by receiving any kindnesse or curtesie there, seem to mind himself, or his own benefit: and so also the reason why he was forbidden to return the way he came, might be, (as some conceive) that he might not seem to come back, as afraid, or ashamed to do what he was enjoyned, according to that, 2. Kings 19.33. By the way that he came, by the same shall he return. But indeed the chief ground of this whole charge, I rather conceive was to signifie how the Lord detested both the place and the people, because of their idola∣try, that he would not suffer his Prophet to eat or drink amongst them, nor return the way he came, but go thence some other way; as abhorring the very way that had brought him to the sight of such abominations.

Vers. 11. Now there dwelt an old Prophet in Beth-el, &c.] There he dwelt at present, having formerly removed from Samaria thither, whence it is that he is cal∣led the Prophet that came out of Samaria, 2. Kings 23.18. It is very questionable what this old Prophet was, the rather because it seems that his sonnes were present at Jeroboams idolatrous worship, for here it is said, that his sonnes came and told him all the works that the man of God had done that day in Beth-el, and the words which he had spoken unto the king, them they told also; to wit, those vers. 8, 9, 10. that if the king would give him half his house he would neither eat nor drink in that place; and that because the Lord had given him an expresse charge to the contrary: all which must needs imply, that either they joyned with the rest in that idolatrous worship, or were at least faulty, in that they could please themselves with seeing the solemnitie of a service so dishonourable to the Lord; and indeed Gods displeasure against them for this was discovered, in that their presence there proved the occasion of such a grievous sinne to their father; some Expositours conceive that this old man was no Prophet of the Lords, but a false prophet, and an upholder of the ido∣latry

of Beth-el, and that fearing lest Jeroboam should henceforth disregard him, and be scared by that which had happened from this their new erected religion, he laid that plot which is here afterwards related to deceive the Prophet, hoping that (as it fell out) upon his disobeying Gods command, some judgement would fall upon him, and that then both Jeroboam and the people would sleight his predictions, and be ra∣ther confirmed in their idolatrous courses: again, others conceive that he was indeed a Prophet of the Lords, but a vicious wicked man, and that because he framed so grosse a lie, vers. 18. to deceive the man of God that came from Judah: and others that he was both a true Prophet, and a good man; and that onely at this time, be∣ing left of God, he was shamefully overcome by the devils temptations, and the cor∣ruptions of his own heart: for hearing what had passed in the kings chappell at Be∣th-el, and finding himself touched in that particular, that the Lord would not suffer the Prophet to eat or drink in Beth-el, wherein he lived constantly with his children and familie; he had above all a desire to try him in this, whether God had indeed given him such a charge or no: and so through the subtilty of Sathan, was drawn to pretend that God had appeared unto him, and appointed him to fetch him back, vers. 18. and indeed this to me seems most probable; first, because he is expressely called an old Prophet: secondly, because the Lord by him, did afterward denounce the punishment that should fall upon the deceived Prophet, vers. 21.22. thirdly, be∣cause of the great respect he afforded the Prophet, both dead and living; and be∣cause he assured his sonnes, that what he had prophesied against the altar at Beth-el, should surely come to passe, vers. 31.32.

Vers. 14. And found him sitting under an oak, and he said unto him, Art thou the man of God? &c.] The Prophets sitting under an oak, was doubtlesse from weari∣nesse and faintnesse; the rather, because he had been restrained from eating and drinking in Beth-el: nor need it seem strange, that the old Prophet having never be∣fore seen him, should so presently guesse him to be the man he looked after: for be∣sides the description his sonnes might give of him, even by some mantle or other at∣tire, peculiar to the Prophets in those times, he might know him to be a man of God.

Vers. 19. So he went back with him, and did eat bread in his house, and drank water, &c.] And thus by that he, which the old Prophet did tell him, he was wonne to do, what no perswasions of the king could winne him to do. Indeed he should not have credited the uncertain report of a Prophet, so directly contrary to that which he was sure God had already given him in charge; but, first, the specious name of a Prophet deceived him: secondly, the thing which the old Prophet desired of him, was like to be a charge and trouble to him, but could be no way any advan∣tage to him, and why (might he think) should an old Prophet lie, when he could not hope to any thing by it: and thirdly, it was not altogether improbable, but that God might have countermanded what he had formerly enjoyned him: to encline him to judge so, he might remember how the Lord countermanded what he had formerly enjoyned Abraham, concerning the sacrificing of his sonne; and might think that now the Lord had proved him, and found him faithfull, he was willing to take off this charge, as pitying his faintnesse for want of food; and that though God would not suffer him to eat of the kings meat, yet he would permit him to refresh himself in a Prophets house. These and other considerations, mighth move

him to believe what the old Prophet had said, the rather, because his desire of some re∣freshing, after such a time of abstinence and travell, must needs make him the rea∣dier to hearken to him.

Vers. 20. The word of the Lord came unto the prophet that brought him back.] To wit, by some intemall inspiration, or prophetick extasie, whereby he was, as it were, constrained to denounce against his seduced guest, even whilest he sate at his ta∣ble, the judgement that should fall upon him for his eating and drinking with him; and so consequently, to condemn himself for that grosse lie wherewith he had deceived him.

Vers. 22. Thy carcase shall not come unto the sepulchre of thy fathers.] And herein was implyed, that he should die in his return, before he gat home to his own land; a gracious warning, that he might repent of his sinne before his death.

Vers. 23. He sadled for him the asse. That is, for the Prophet whom he had brought back he sadled his own asse: for we read not, but that hitherto the man of God that came from Judah had gone on foot; and doubtlesse the more officious and kind he was, because he considered the mischief he had done him, and was trou∣bled for it; yet withall, observable it is, that he did not accompany him home∣ward; which might well be for scare of being involved with him in the judgement that was to come upon him.

Vers. 24. A lion met him by the way, and slew him.] And thus, first, the Lord chastised his servant for his sinne: secondly, he confirmed the certainty of what this man of God had formerly spoken in his name: he told the king that God had char∣ged him not to eat in that place: so that, when such a hand of God was upon him, for not persevering to obey this command, every one might hereby be assured, that he was indeed a prophet of God: and that all the rest that he had spoken concerning Jeroboams altar should in its season come to passe too, as the old Prophet did after∣ward from hence conclude, vers. 32. and thirdly, he shewed how he abhorred that place, in that he slew his own Prophet for eating and drinking amongst them.

And the asse stood by it, the lion also stood by the carcase.] That the asse should not sly from the lion, and that the lion should neither prey upon the living asse, not the Prophets dead body; but should rather stand as a guard to preserve the dead body from being torn by other creatures, and as it were to force the asse not to stir thence, but to stay there in a readinesse to carry back his masters body to be buried in Beth-el, I say both these are miraculous passages; and were as signes to manifest unto all men, first, that it was not hunger that had provoked the beast to this violence, but the over-ruling command and providence of God: and secondly, that God loved his Prophet dead, and would miraculously preserve him for buriall, though he had testified his displeasure against his sinne, (for the exam∣ple of others) even by taking away his life.

Vers. 29. And the prophet took up the carcase of the man of God, &c.] Either therefore the lion went away as soon as the old Prophet came, as having now done what he stayed for; or else the Prophet was by the evident proofes he saw of Gods over-ruling hand in this businesse, heartened against the fear of that beast, and so took and carried away his body to be buried.

Vers. 30. And he laid his carcase in his own grave, &c.] And so that was per∣formed

which God had said, vers. 22. Thy carcase shall not come to the sepulchre of thy fathers. As for that which followeth, and they mourned over him, saying, Alas my brother: this was according to the usuall manner of bewailing their dead friends in those times, Jer. 22.18. Therefore thus saith the Lord, concerning Jehoiakim the sonne of Josiah king of Judah: they shall not lament for him, saying, Ah my brother, or Ah Sister, they shall not lament for him, saying, Ah Lord, or Ah his glory.

Vers. 31. Bury me in the sepulchre wherein the man of God is buried, lay my bones beside his bones.] To wit, that his bones might be suffered to lie at rest, and might not be digged up and burnt by Josiah, to which end it seems also, he took order to have a superscription engraven on the sepulchre, whereby it might be known, who it was that was buried there, and indeed herein he had his desire, 2 King. 23.17.18.

Vers. 32. The cities of Samaria.] That is, the cities of the kingdome of Israel, which was afterwards called the kingdome of Samaria, from a city so called, built by Omrie, and which was in his dayes the chief citie of that Kingdome, Chap. 16.24.

Vers. 33. After this thing Jeroboam returned not from his evil way, &c.] That is, though the Lord used such a singular means to reclaim him from his idolatry, yet he still continued therein; one would have thought, that his hand being so miracu∣lously strucken dead, and then as miraculously healed again, upon the prayers of the prophet, he should presently with that hand have pulled down his Calves and his al∣tars; but neither the withering nor the healing of his hand, nor the cleaving of his altar asunder, nor this strange death that befell the prophet, whereby the truth of what he had spoken was singularly confirmed, could do any good to withdraw him from that idolatry, whereby he sought to assure his kingdome to himself and his posteritie: yea indeed, it is like enough, that from this violent death that befell the prophet, he took occasion to harden himself in his evil wayes.

CHAP. XIIII.

Vers. 1. AT that time Abijah the sonne of Jeroboam fell sick.] That is, in the time of Jeroboams wicked raign, whereof there is mention made in the two last verses of the former chapter: for it is evident, that this is not meant of the time when the man of God was slain, as is related in the former chapter, that it seems, was in the very beginning of Jeroboams kingdome, this, rather toward the latter end of his reigne, when Ahijah the prophet, who first gave him notice of be∣ing raised to the kingdome, was now blind with old age, vers. 4. Jeroboam conti∣nued in his idolatry, and so Gods hand was again upon him in the sicknesse of this, perhaps his eldest sonne; Rehoboam had a sonne also of the same name who succee∣ded him both in his crown and in his vices, 2. Chron. 12, 16. But this Abijah the sonne of Jeroboam, in whom there was some goodnesse, vers. 13. died of this sicknesse.

Vers. 2. And Jeroboam said to his wife, Arise, I pray thee, and disguise thy self, &.] Why he sends his wife, and that disguised, may be easily conceived: to wit, because he was so loath it should be known amongst the people, that in his ex∣tremitie he was glad to sly to the true prophets of the Lord, that he durst not trust

any body with this secret, but the wife that lay in his bosome; but especially be∣cause he was above all unwilling the prophet should know whose child it was, con∣cerning whom he was enquired of, (as fearing, that out of a detestation of his idola∣trous courses, he would either have refused to answer them at all, or else have given them an answer, which they were not willing to heare) and this could not be avoided by sending any but his wife onely: she might enquire concerning her own child, and yet (being disguised) not be known; another messenger must have said whose child it was, concerning whose sicknesse they desired to be satisfied, and that Jerobo∣am would not endure.

Vers. 3. And take with thee ten loaves, and cracknels, &c.] This poore present was enjoyned as agreeable to the attire she wore, that she might be thought some poore countrymans wife, and not the wife of Jeroboam.

He shall tell thee what shall become of the child.] Hereby it is evident, that Je∣roboam sent to the prophet, onely to know, what the issue of his sonnes sicknesse would be; though the miraculous recovery of his withered hand had taught him what wonders might be done by the prayers of a prophet, yet he sent, not to desire the prophets prayers for his child, (his obstinacie in that false worship he had erected might discourage him from hoping for such a favour, either from God, or his pro∣phet) but onely to know whether his sonne must live or dye.

Vers. 6. Come in, thou wife of Jeroboam, &c.] By naming her thus before she came in to him, the prophet did, as it were, deride the folly both of her husband and her, that could expect to know of him such a secret, as was the event of their sonnes sicknesse; and yet at the same time by a disguise, think to hide from him who she was, that came to enquire of him: and secondly, he gave her to understand how certainly assured she might be of the truth of those things, which he had now in charge to say to her.

Vers. 7. Forasmuch as I exalted thee from among the people, and made thee prince over my people Israel, &c.] It needs not seem strange that God cals the Isra∣elites his people, notwithstanding the idolatry that Jeroboam had set up amongst them, if we consider: first, that they were not so bad when Jeroboam was exalted to reigne over them, and of these times the prophet now speaks: and secondly, that even in these times, the Lord had a people amongst them, that were not defiled with Jeroboams idolatry, as we may see by this prophet Ahijah, who lived now in Shilo, in the kingdome of Israel, and with whom there were many doubtlesse whose hearts still continued upright towards God.

Vers. 8. Thou hast not been as my servant David, who kept my Command∣ments, &c.] That is, not at all varying from the prescript rule of Gods law, as concerning the publick worship of God, (which was the sinne now charged upon Jeroboam) yea in all things sincerely desiring and endeavouring to do what God of him.

Vers. 9. But hast done evil above all that were before thee.] That is, Saul, and Solomon, yea and perhaps Rehoboam, and Abijah kings of Judah may be included too: for if this were in the latter end of Jeroboams reigne, Rehoboam and Abijah were dead, and Asa did then sit in the throne of Judah.

And hast cast me behind thy back.] That is, thou hast despised and disregarded

me; and indeed this might the better be said of Jeroboam, because he did not onely set up idolatry in his kingdome, but did also utterly cause them to abandon the wor∣ship of the true God in the Temple at Jerusalem. The phrase is much like that Nehem. 9.26. Neverthelesse they were disobedient, and rebelled against thee, and cast thy law behind their backs.

Vers. 10. And will cut off from Jeroboam him that pisseth against the wall, and him that is shut up and left in Israel.] Concerning these proverbiall expressions, see the notes, 1. Sam. 25.22. Deut. 32.36.

And will take away the remnant of the house of Jeroboam, as a man taketh a∣way dung, till it be all gone.] That is, the Lord will utterly destroy the posterity of Jeroboam, because he loathes and abhorres them: for two things are implyed in this phrase: first, that dung is not more loathsome to men, then the royall house of Jeroboam was to God: and secondly, that God would by his judgements make as clean a riddance of them, as men usually do of dung when they sweep it out of their houses, not willing to leave the least scrat of it behind. So the like phrase, Esa. 14.23. I will sweep it with the besome of destruction, saith the Lord: and Ezek. 26.4. I will also scrape her dust from her, and make her like the top of a rock: and the accomplishment of this we have related, chap. 15.29. And it came to passe, when he reigned, that he smote all the house of Jeroboam, he left not to Jeroboam any that breathed, untill he had destroyed him, &c.

Vers. 12. When thy feet enter into the citie, the child shall die.] As if he should have said, thou shalt never see thy sonne more alive: as soone as ever thou comest to the citie he shall die, and as this proves true, so be assured of the truth of all the rest I have or shall say to thee. Some question how this agrees with that vers. 17. And when she came to the threshold of the doore, (which they understand of the doore of her own house) the child died; and for the resolving of this doubt, they say, that the kings house, as being the place of judgement, was in the gate of the citie: but I rather conceive, that the doore mentioned vers. 17. was the doore of the citie; or, that here onely is foretold, that the child should die when she came to the citie.

Vers. 14. The Lord shall raise him up a king over Israel, who shall cut off the house of Jeroboam that day, &c.] To wit, Baasha; who made a conspiracy against Nadab, the sonne of Jeroboam, and slew him in the second yeare of his reigne, and made himself king in his room, chap. 15.27, 28, 29. and presently destroyed all the house of Jeroboam. As for the following clause, but what? even now: the meaning thereof is this, but at what time, and when shall this be? surely presently, out of hand: or, as if he should have said; why do I speak of this, as of a thing that shall hereafter come to passe? since the time is in a manner now already come, when it must be done: and indeed, if this were foretold in the end of Jeroboams reigne, (as is most probable) it was speedily done: for Nadab who succeeded his father Je∣roboam, had not sate in the throne of Israel above two yeares, when he was slain by Baasha, and together with him, all the house of Jeroboam was destroyed.

Vers. 15. For the Lord shall smite Israel, as a reed is shaken in the water.] That is, the Lord shall continually afflict this kingdome of the ten tribes, both prince and people with uncessant troubles and warres, both intestine and forraigne, so that they

shall never abide long in any settled condition; and so indeed it came passe; even as the reeds that grow in the water are continually shaken, sometimes with the blowing of the wind, alwayes with the force of the stream that glides along by them; so was the kingdome of the ten tribes continually shaken, partly, by the frequent transfer∣ring of the crown from one familie to another, one still killing the other, and ma∣king himself king in his room; and partly, by the frequent invasion of the men of Judah, or some other of the neighbouring nations.

And shall scatter them beyond the river.] That is, the river Euphrates, to wit, in∣to the land of Assyria, Mesopotamia, and Media, which lay beyond the river, whi∣ther the ten tribes were indeed afterwards carried captives; some of them, first by Tig∣lath-pileser, in the dayes of Pekah king of Israel, 2. Kings 15.29. but the greatest part afterward by Salmanassar, in the dayes of Hoshea king of Israel, 2. Kings 17.6. &c.

Vers. 17. And Jeroboams wife arose, and departed, and came to Tirzath, &c.] This Tirzah was an ancient and goodly citie: for here one of the one and thirtie kings, whom Joshua conquered, did dwell, Josh. 12.24. and in Solomons time it was famous for the pleasantnesse of the situation, and statelinesse of the building; and therefore the Church is hereto compared, Cant. 6.4. Thou art beautifull, O my love, as Tirzah: though therefore at first Shechem was the royall citie of Jeroboams kingdome, yet afterwards, it seems, he built some stately palace for himself in Tirzah, and so both he and the other kings of Israel, that succeeded him, did usually keep their courts there; yea, till Samaria was built, it seems to have been the chief of the royall cities of the kingdome of Israel, chap. 15.33. In the third yeare of Asa king of Judah, began Baasha the sonne of Abijah to reigne over all Israel in Tirzah: so also chap. 16.6.8, 23, 24.

Vers. 19. Behold, they are written in the book of the Chronicles of the kings of Israel.] Many things are said to be written in the book of the Chronicles, which we find not in the Scripture Chronicles; and therefore it is commonly held, that this book of the Chronicles here, and elsewhere often mentioned, was some other book of the Chronicles of the kings of Judah and Israel, wherein all the memorable acts and passages of those times were exactly recorded; and out of which the penman of the Scripture Chronicles did afterward by the speciall instinct and the guidance of the spirit of God cull forth such things as are there related, and which the Lord thought requisite for the edification of the Church in future ages.

Vers. 20. And the dayes which Jeroboam reigned, were two and twenty years.] Jeroboam therefore out-lived Rehoboam who reigned but seventeen years, vers. 21. and Abijam his sonne who reigned in Jerusalem but three years, chap. 15.1, 2. and died in the second yeare of Asa the sonne of Abijam, chap. 15.25. being stricken by the immediate hand of God with some remarkable judgement, 2. Chron. 13.20. Neither did Jeroboam recover strength again in the dayes of Abijah: and the Lord struck him, and he died: but before this death there was a mighty battel between him and Abijam king of Judah, wherein he lost five hundred thousand men; a blow which he never recovered.

Vers. 22. And Judah did evil in the sight of the Lord.] That is, the people of Judah and Rehoboam their king. For, Three years they walked in the way of David

and Solomon; doing that which was right in the sight of the Lord, 2. Chron. 11.17. as being troubled with the losse of the ten tribes of Israel; in which time Rehoboam fortified and victualled fifteen cities in Judah and Benjamin, and many other strong holds, and the priests and Levites, and other Rehoboam; whereby the kingdome of Judah was much strengthened, 2. Chron. 11.5.17. whereupon he took eighteen wives, and sixty concubines, 2. Chron. 11.21. and had many children, but then ha∣ving thus strengthened his kingdome, and, as he thought, assured his estate, he for∣sook the Law of the Lord, and all Israel with him, 2. Chron. 12.1.

Vers. 25. Shishak king of Egypt came up against Jerusalem. &c.] Rehoboams father married the king of Egypts daughter; yet the succeeding king of Egypt (invi∣ted thereto perhaps by Jeroboam, who was a while in Egypt before he was king, and now fearing the growing strength of Rehoboam, might lay before Shishak the incountable riches of David and Solomon, which might easily be had because ten of the twelve tribes were revolted from him) came up against Judah with a mighty ar∣my, twelve hundred chariots, sixty thousand horsemen, and footmen without num∣ber: some Egyptians, and some of other nations, as is expressed, 2. Chron. 12.2, 3. and having taken many of their strong cities, at length he went up against Jerusa∣lem; but the king and princes humbling themselves upon the Lords message to them by Shemaiah the Prophet, the Lord would not suffer him to destroy them ut∣terly onely Judah henceforth became tributarie to Egypt, and Shishak carried away, as a ransome of the citie, all the treasures of the Temple, and of the kings house, 2. Chron. 12.4, 9.

Vers. 27. And king Rehoboam made in their stead brazen shields, &c.] See the note, chap. 10.16. hereby it appears how exceedingly the kingdome of Judah was impoverished by this invasion of Shishak king of Egypt. The Israelites of the ten tribes were farre more grossely idolatrous then those of Judah, and yet the Lord suf∣fered them to live in peace; but these of Judah had scarce been fallen away two years from the pure worship of God, when presently the Lord did with great severitie afflict them: a clear evidence of Gods more tender care over them for their welfare.

Vers. 29. Are they not written in the book of the Chronicles of the kings of Ju∣dah.] In 2. Chron. 12.15. the other acts of Rehoboam first and last, are said to have been written in the book of Shemaiah the Prophet, and of Iddo the Seer, concerning genealogies.

Vers. 31. And Abijam his sonne reigned in his stead.] Or Abijah, 2. Chron. 12.

CHAP. XV.

Vers. 2. THree years reigned he in Jerusalem.] Abijam began his reigne in the eighteenth yeare of Jeroboam, vers. 1. and died in the twentieth yeare of his reigne, vers. 9. whereby it may seem that he reigned but two years: but to this I answer, that when kings have reigned two complete years, they then begin to write the third yeare of their reigne; and so it was with Abijam, the eighteenth yeare of Jeroboam was the first yeare of his reigne, the nineteenth yeare of Jeroboam was his second yeare, and the twentieth yeare was his third: and though in that yeare he did, and Asa his sonne succeeded him, yet having reigned two years com∣plete,

and somewhat more, it is said here, that he reigned three years in Jerusalem.

And his mothers name was Maachah the daughter of Abishalom.] Rehoboam had eighteen wives, and sixty concubines, by whom he had eight and twenty sonnes, and sixty daughters; but amongst all his wives he loved this Maachah the mother of Abijam best, and therefore allotted him to succeed him in the throne, 2. Chron. 11.18, 23. elsewhere she is called Michaiah, the daughter of Uriel of Gibeah, 2. Chron. 13.2. and Maachah the daughter of Absalom, 2. Chron. 11.20. Some therefore conceive, that she was the daughter of Tamar, the onely daughter of Ab∣salom, whose husband this Uriel of Gibeah was, & so she was the daughter of Uriel, and withall the daughter, that is the grand-child of Absalom. And this they judge the more probable, because the mother of Absalom was called Maachah, 2. Sam. 3.3. but indeed the most Expositours hold, that it was not Absalom, Davids rebellious sonne, of whom she was descended, but another of that name, called also Abishalom, as here we have it.

Vers. 3. And he walked in all the sinnes of his father, &c.] That is, of Reho∣boam; whereby it is evident, that though Rehoboam and his princes humbled them∣selves before the Lord upon the preaching of Shemaiah to them, when the king of Egypt made such a dangerous incursion into the land of Judah, 2. Chron. 12.6. yet when the king of Egypt was out of his land, he soon returned to his former evil wayes, and so his sonne after him trod in his steps.

Vers. 5. Because David did that which was right in the eyes of the Lord, and turned not aside, &c.] That is, he did not wittingly and presumptuously do any thing wherein he did openly and scandalously turn aside from that which God had commanded him, (especially in the point of his government) save onely in the mat∣ter of Uriah.

Vers. 6. And there was warre between Rehoboam and Jeroboam all the dayes of his life.] In the story of the reigne of Abijam this is inserted, concerning the continuall warre which was betwixt his father Rehoboam and Jeroboam; to inti∣mate, that the cause of the warre betwixt Abijam and Jeroboam, was the old quar∣rell about the rending away of the ten tribes; this quarrell was not yet appeased, there was for this continuall warres betwixt Jeroboam and the house of Solomon, first, in the dayes of Rehoboam the father; and afterward, in the dayes of Abijam his sonne.

Vers. 7. Now the rest of the acts of Abijam, &c.] See the note, chap. 14.19. Some of these acts we have also recorded in the sacred Chronicles, as his marrying foureteen wives, by whom he had two and twenty sonnes, and sixteen daughters, 2. Chron. 13.21. but especially, that famous battell, which he fought with Jerobo∣am, wherein with foure hundred thousand men, he encountred and beat Jeroboam, that had in his army eight hundred thousand, and slew of them five hundred thou∣sand; and then being master of the field, recovered Beth-el, Jeshanah, and Ephraim from him.

Vers. 10. And fourty and one yeares reigned he in Jerusalem.] A long reigne, which was no doubt by the speciall providence of God, that he might have the more time to reform a kingdome so exceedingly out of order, as his was when he first came to the crown.

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And his mothers name was Maachah, &c.] That is, his grand-mothers: see vers. 2.

Vers. 12. And he took away the Sodomites out of the land.] To wit, all that he could discover: but some remained till his sonne Jehoshaphat came to the crown and then he removed them, chap. 22.46.

Vers. 13. And also Maachah his mother, even her he remooved from being queen, &c.] That is, from being queen regent; for how else she should be re∣mooved from being queen, I cannot conceive. Abijam the father of Asa sitting in the throne not full three yeares complete, it is most probable that Asa was very young when he came to the crown, and that hereupon Maachah his grandmother, once the wife of Rehoboam (his mother happely being dead) was made queen regent, during the kings minoritie: but then Asa coming to some ripenesse of yeares, and being well affected in matters of religion, an enemy to the idolatry that was in the land, and desirous to promote the true worship of God: (a thing the more won∣derfull, because he was trained up under such a guardian) because his grandmother had set up some new abominable idol in a grove, (and that perhaps contrary to his command, despising his youth, and exalting her self because of her power as queen regent) he took courage, and assuming the government into his own hands, deposed her from being queen regent any longer; and withall he destroyed her idol, and burnt it by the brook Kidron, which is expressed thus, 2. Chron. 15.16. Asa cut down her idol, and stamped it, and burnt it at the brook Kidron.

Vers. 14. But the high places were not removed. That is, the high places wherein the people served and worshiped the god of Israel: those high places which were dedicated to the worship of strange gods he took away, 2. Chron. 14.3. but these wherein the true God was worshiped, he removed not; either for feare of the people, or because he conceived there had been no great hurt in them; since of old, yea, in the dayes of David, the people had been inured to worship there: as for the high places which Solomon built in mount Olivet, see the note upon the 2. King. 23.13.

Neverthelesse, Asa his heart was perfect with the Lord all his dayes.] That is, the whole bent of his heart was sincerely to do what God required, though through ignorance, or the prevailing of his corruptions, he many times did that which was not approveable, but evil in Gods sight; and though many of his people sacrificed in the high places, yet it was altogether without his approbation.

Vers. 15. And he brought in the things which his father had dedicated, &c.] To wit, silver, gold, and vessels, 2. Chron. 15.18. It may be probably conceived, that great victory in the battel which he fought with Jeroboam, 2 Chron. 13.17. but not living to perform his vow, his sonne Asa did it for him, adding somewhat more of his own free gift.

Vers. 16. And there was warre between Asa and Baasha king of Israel all their dayes.] The first ten yeares of his reigne he enjoyed peace, 2. Chron. 14.1. In his dayes the land was quiet ten yeares, (the courage and the strength of the ten tribes being much abated, by that great overthrow which Abijam his father had given them) and in this time Asa reformed those things that were out of order concerning matters of religion, and withall fortified many cities and other places, providing

for the troubles of warre, in the leisure of peace; 2. Chron. 14.2, 7. when those ten years of peace were expired, (in which time Jeroboam died, and Nadab his sonne was slain by Baasha who reigned in his stead) some enemy or other made warre against him, but who it was is not expressed; and then afterward about the four∣teenth yeare of his reigne (as is noted upon the 2. Chron. 15.10.) Zerah, who then commanded all the Arabians bordering Judea, invaded his kingdome with an host of a thousand thousand, and three hundred chariots; but Asa encountered them with an army of five hundred and eighty thousand men, levied out of Judah and Benjamin, and with them overthrew this fearefull multitude, and had the spoil both of their cities and camps, 2. Chron. 14.9. &c. and in his return to Jerusalem, Azariah the Prophet met him, and congratulated this victory, and encouraged him to go on in the service of God; whereupon Asa put away the remainder of the idols which were yet left in his kingdome; and gathering together Judah and Benjamin, and the Israelites of Ephraim, Manasseth and Simeon, (which fell to him in abundance, when they saw that the Lord his God was with him) in the third moneth of the fifteenth yeare of his reigne, he offered much of the spoil in sacrifices, and made a solemne covenant with God, 2. Chron. 15.11, 12. &c. all this time the Israelites attempted nothing against Judah that we read of. But now when Baasha perceived how potent Asa began to be, and how fast the Israelites revolted to him, and how they had entred into a covenant with them of Judah, he began to arm against Asa; and because after this, his warre with Asa never ceased all his dayes, or because even before this, there was no peace betwixt them, but both sides prepared for warre, therefore it is here said, that there was warre betwixt Asa and Baasha all their dayes.

Vers. 17. And Baasha king of Israel went up against Judah, and built Ramah, &c.] Having it seems gotten Ramah from the king of Iudah (for Ramah was one of Benjamins cities, Josh. 18.25.) fearing the greatnesse of Asa, and the revolt of the Israelites to him, 2. Chro. 15.9. he endeavoured to block him up, and to keep his own people from flying away to him, by fortifying Ramah, and putting a garrison in it, which lay in the way between Jerusalem towards Samaria; and this was done about the thirteenth yeare of Baasha his reigne, which was the sixteenth yeare of the reigne of Asa, and the six and thirtieth yeare of the kingdome of Judah, to wit, since it was divided from that of Israel; for so that place must be understood, 2. Chron. 16.1. as is there noted.

Vers. 18. Then Asa took all the silver and the gold that were left in the treasures of the house of the Lord, &c.] To wit, since Shishak king of Egypt carried away the treasures of the Temple, chap. 14.25, 16. and thus was Solomons Temple twice robbed of its treasures, within the compasse of foure and thirty years or thereabout: we cannot say whether this Ben-hadad to whom Asa sent these treasures, was the grand child of Rezon, who became a king of Damascus in Solomons dayes, chap. 11.23. (as some conceive; affirming Rezon to be the same that is here called Hezi∣on) or whether he were the sonne of Hadad the Edomite, that became an adversary to Solomon, and at length became king of Damascus, and was therefore called Ben-hadad, as others hold: But doubtlesse a great sinne this was in Asa, that he should rob the Temple of God, therewith to hire an infidell to break the covenant that he

had made with the Israelites their brethren, and to make warre with them; especi∣ally if we consider what a wonderfull victory God had lately given him over that innumerable host of the Ethiopians and the Lubims; and indeed, after so great and memorable a proof of Gods readinesse to help him, he did so farre distrust God, as to hire a heathen perfidiously to invade the Israelites: the prophet Hanani was sent to him to reprove him sharply, and to make known Gods displeasure against him, as is largely related, 2. Chron. 16.7. &c.

Vers. 20. And smote Ijon, and Dan, and Abel-beth-maachah, and all Cinne∣roth.] Abel-beth-maachah is called Abel-maim, 2. Chron. 16.4. and Cinneroth is that which is called in the new Testament the land of Genesereth, Matth. 14.34.

Vers. 21. He left off building of Ramah, &c.] To wit, to go and withstand Benhadad; and so, when he had secured his land against him, then as it is said in the next words, he dwelt in Tirzah, that is, there he abode quietly, without seeking any revenge against Asa.

Vers. 22. And they took away the stones of Ramah, and the timber thereof, &c.] That is, whilest Baasha was gone thence to defend his countrey against Ben∣hadad, the men of Judah and Benjamin came and took away both stones and timber, and therewith built two cities of Benjamin, Geba and Mizpah. And this Asa chose rather to do, then to seise upon Ramah, and fortifie it for his own use; either, because he feared lest Baasha should return again before the work was finished; or, because he was loth there should be in that place any such strong hold, knowing how prejudiciall it would be to the kings of Judah, if the kings of Israel should hereafter get it into their possession; or rather, because he conceived these might be made more defensable places then Ramah could be; for that he did fortifie these two towns of Geba and Mizpah, for fear of Baasha, is evident, Jerem. 41.9. where we reade of a pit that Asa had in Mizpah, that continued it seems unto the captivitie, and was doubtlesse some trench, or some place made for the receit of water, in case it should be besieged, the pit wherein Ishmael had cast all the dead bodies of the men (whom he had slain, because of Gedaliah) was it, which Asa the king had made for feare of Baasha, &c.

Vers. 23. Neverthelesse, in the time of his old age he was diseased in his feet, &c. To wit, in the three last yeares of his reigne: for when Hanani the Prophet had reproved him, for seeking help from the king of Syria; he not onely cast the Pro∣phet into prison, but also at the same time oppressed some of the people (such per∣haps, as shewed their dislike of these his courses,) wherefore the Lord in the nine and thirtieth yeare of his reigne, imprisoned him; striking him with most grievous pains of the gout in his feet; and when in his sicknesse he sought not to the Lord, but to the Physitians, about two yeares after he dyed, 2. Chron. 16.7, 13. having seene seven kings of Israel; to wit, Jeroboam, Nadab, Baasha, Elah, Zimri, Omri, and Ahab.

Vers. 24. And Asa slept with his fathers, and was buried with his fathers, &c.] And that with great magnificence, 2. Chron. 16.14. And they buried him in his own sepulchre which he had made for himself in the citie of David, and laid him in the bed, which was filled with sweet odours and divers kinds of spices prepa∣red by the Apothecaries art, and they made a very great burning for him.

Vers. 27, And Baasha smote him at Gibbethon, which belongeth to the Phili∣stines,

&c.] This Gibbethon belonged to the tribe of Dan, Josh. 19.41. and was in the dayes of David and Solomon in the Israelites possession: but now it seems the Philistines had gotten it, and whilest Nadab laid siege against it that he might recover it, he was treacherously slaine by Baasha; and so the siege it seems was raised: for twenty six yeares after, or thereabouts, the sonne of Baasha did again lay siege to this citie as we may see, chap. 16.15.

Vers. 30. Because of the sinnes of Jeroboam, &c.] So that the idolatry where∣with Jeroboam thought to have continued the kingdome to him and his posterity, was the very cause why his whole family was rooted out, and the kingdome was transferred to another.

CHAP. XVI.

Vers. 1. THen the word of the Lord came to Jehu the sonne of Hanani, against Baasha.] This Jehu was the same Prophet that afterwards was sent to Jehoshaphat, to reprove him for his league with Ahab, 2. Chron, 19.2. and that wrote a book of the Chronicles of those times, 2 Chron. 20.34. and his father Hanani was he that reproved Asa for seeking to Benhadad for aid against Baasha, 2. Chron. 16.7. so that the father and the sonne were both at the same time the known Prophets of the Lord.

Vers. 7. And also by the hand of the prophet Jehu the sonne of Hanani, came the word of the Lord against Baasha, &c.] Some conceive that this hath reference to the judgement denounced against Jeroboam by Ahijah, chap. 14.6. &c. as if it had been said, as the word of the Lord came by Ahijah against Jeroboam; so also by Jehu against Baasha. But I rather think that the meaning of this clause is onely this; that before the death of Baasha, Jehu did his message as God had commanded. The same words are here again repeated, which we had before, vers. 1. but there they are to shew what God gave in charge to the Prophet, here their drift is to shew, that accordingly the Prophet delivered his message, as the Lord had enjoyned him; and that for all the evil that he did, &c. in being like to the house of Jeroboam, and because he killed him: that is, his lord Nadab, the sonne of Jeroboam, as is expressed before, chap. 15.27. for though Baasha did herein what God had decreed, yet he had no command from God for it, but did it onely to get the kingdome; and therefore it was treason now in him, as it was afterward also in Jehu, when he slew Ahabs posterity; because he aimed onely at himself therein, though he had a com∣mand from God, Hos. 1.4. And it shall come to passe at that day, that I will break the bow of Israel, in the valley of Jezreel, and will avenge the blood of Jezreel, upon the house of Jehu: And indeed, that the judgement which fell upon Baasha, was partly for his murdering of Nadab, we may see by the Lords dealing with him, just as he dealt with the house of Jeroboam; for as he slew the sonne of Jero∣boam, when he had yet sat in the throne of Israel not full two complete yeares; and that whilest he was laying siege against Gibbethon, and then immediately, destroyed all the rest of his family, chap. 15.27, 28, 29. so Zimri slew the sonne of Baasha, when he had reigned not full two complete yeares, as is said here vers. 8. and that too, whilest his army lay encamped against Gibbethon, vers. 15. and then immediately cut off all the rest of his family and friends, vers. 11.12.

Vers. 8. In the twenty and sixth yeare of Asa king of Judah, began Elah the sonne of Baasha to reigne over Israel in Tirzah, two years.] But not fully complete; for he began to reigne in the six and twentieth yeare of Asa, and was slain in the seven and twentieth yeare of Asa, vers. 15.

Vers. 9. And his servant Zimri (captain of half his chariots.) conspired against him as he was in Tirzah, &c.] His forces lying then encamped against Gibbethon, vers. 15. whereby he gave such an advantage against himself, as was not by Zimri neglected.

Vers. 11. And it came to passe when he began to reigne, as soon as he sat on his throne, that he slew all the house of Baasha, &c.] That is, he slew all his family, kinsfolks, and friends, that there might be none to avenge his death, and that pre∣sently, that he might not be prevented; as indeed he had been, if he had not done it speedily; for within few dayes he himself came to an untimely end, vers. 18.

Vers. 13. In provoking the Lord God of Israel to anger with their vanities, &c.] That is, with their idols; for so the idol-gods of all idolatours, are usually called in the Scripture; partly, because they have nothing of a God in them, their deitie wholly consisting in the idolatrous vain opinion: We know that an idol is nothing, saith the Apostle, 1. Cor. 8.4. and partly, because they can do neither good nor evil, 1. Sam. 12.21. Turn ye not aside, for then ye shall go after vain things that cannot profit; for they are vain.

Vers. 15. In the twenty and seventh yeare of Asa king of Judah, did Zimri reigne seven dayes, &c.] Accounting, as is most likely to the time that Omri was proclaimed king in the camp, as is related in the following verse.

Vers. 18. He went into the pallace of the kings house, and burnt the kings house over him with fire, &c.] That so, first, Omri might never enjoy that stately palace of Tirzah: and secondly, that neither living nor dead, he might fall into the hands of his insulting adversaries.

Vers. 19. For his sinnes which he sinned in doing evil in the sight of the Lord, in walking in the way of Jeroboam, &c.] For though he reigned but seven dayes, ere Omri was proclaimed by the souldiers, yet perhaps it was longer ere he was forced to burn himself; and beside, within the space of those seven dayes, he might by his edicts make known to the people his resolution to continue the worship of Jerobo∣ams calves.

Vers. 21. Half of the people followed Tibni the sonne of Ginath, to make him king; and half followed Omri.] It seems the people (misliking that the souldiers should take upon them to choose their king) chose this Tibni to be their king; be∣tween whom and Omri, there was continuall warres for three years, and upward; each party striving to assure the crown to him whom they had elected, till at length Omri prevailed.

Vers. 23. In the thirtie and one yeare of Asa king of Judah, began Omri to reigne, &c.] That is, then he was fully and peaceably settled in the kingdome: in the seven and twentieth yeare of Asa was he first chosen king by the army at Gibbe∣thon, vers. 15, 19. but for well nigh foure years after, Tibni that was chosen by the people, strove with him for the kingdome; so that till the one and thirtieth yeare of Asa, he was not settled in the throne of Israel: yet because he was first made king

when he slew Zimri, therefore it is added, he reigned twelve yeares: to wit, from his first election; for otherwise, if we account his reigne from the one and thirtieth yeare of Asa, when he was settled in the throne, to the eight and thirtieth yeare of Asa when he dyed, and his sonne Ahab succeeded him, vers. 29. it is manifest then, that he reigned according to that account but eight yeares.

Vers. 24. And he bought the hill Samaria, &c.] This is given as the reason why it is said in the foregoing verse, that he had reigned but six yeares in Tirzah: it was because Zimri having burnt the royall pallace in Tirzah, Omri bought the hill which was called Samaria of Shemer the owner of it, and thereon built the citie Samaria, which he made his royall citie, the metropolis of his kingdome; and so the other six yeares of his reigne he lived there.

Vers. 26. For he walked in all the way of Jereboam, &c.] If he onely continued in the sinnes of Jeroboam, how is this rendered as a reason of that which is said be∣fore in the former verse, that he did worse then all that were before him: surely, be∣cause having seen such fearefull effects of Gods wrath against the former kings of Israel for this their idolatry, he notwithstanding continued obstinately therein, as it were purposely to provoke the Lord; yea and happely did, with more violence, force and presse the people to that idolatry: whence we see there is mention made, Mich. 6.16. of the slatutes of Omri; to wit, concerning that their idolatrous wor∣ship of the golden calves.

Vers. 31. He took to wife Jezabel the daughter of Ethbaal, king of the Zi∣donians, and went and served Baal, &c.] This wife of Ahabs proved a most wicked wretch, and a cruell scourge to the people of God: we see Jehu complained of her witchcrafts and whoredomes, 2 Kings 9.22. and it is often mentioned, that she was the great persecutour of Gods prophets, and the great promoter of the ido∣latry of Baal in the land; and therefore it is that S. John cals that false pro∣phetesse, that in his time in the Church of Thyatira, had seduced many to unclean∣nesse, and idolatry, Jezabel, Revel. 2.20. Baal it seems was the god of the Zidoni∣ans; and so Ahab, marrying a wife from thence, did soon set up his wives god in the land of Israel: Now this idolatry was farre worse then that of Jeroboams; for in that though they had idols, to wit, the golden calves, yet in them they preten∣ded the worship of the true God: but in the other they worshipped Baal as their god; as is evident in that of Elijah to the Israelites, chap. 18.21. If the Lord be God, follow him; but if Baal, then follow him: and so again, vers. 27. Cry aloud, for he is a god, &c.

Vers. 34. In his dayes did Hiel the Beth-elite build Jericho, &c.] This is here added to shew, how many yeares after the curse which Joshua denounced, was ac∣complished, Josh. 6.26. and that happely the rather, as an instance of the horrible profanenesse and contempt of God in these dayes of Ahab: for though Jericho be∣longed to the tribe of Benjamin, yet it was at this time, it seems, under the power of the king of the ten tribes. Hitherto Jericho had continued a heap of rubbish, no man daring to hazard that curse, by rebuilding of it; but now this bold wretch Hiel the Beth-elite: that is, that dwelt in Beth-el, undertook the work, and paid dearly for it, as Joshua had threatned. See the note, upon Josh. 6.26.

CHAP. XVII.

Vers. 1. ANd Elijah the Tishbite, who was of the Inhabitants of Gilead, said unto Ahab, &c.] Of all the Prophets that God raised up in the king∣dome of Israel, we find not any, of whom so many strange passages are recorded, both for his courage and miracles, as there are of Elijah; and therefore at the trans∣figuration of Christ, Matth. 17, 3. Elijah as chief of the prophets appeared toge∣ther with Moses talking with Christ; to signifie, that both Moses and the prophets had in their severall seasons given testimony to Christ. The people of Israel were never so corrupt as they were at this time; (for now the worship of Baal was esta∣blished in the land, and the worship of the true God was quite disregarded, and the prophets and servants of God, that would not bow to Baal, were persecuted and slain, as Elijah complaines, chap. 19.10.) and yet there were never more prophets sent unto them, then there was at that time, (we see that Obadiah hid an hundred of them in caves, chap. 18.13.) nor never more glorious prophets as we see amongst the rest in this Elijah, a man of transcendent courage and zeal (as sitted for these cor∣rupt times;) whence it is said of the Baptist, who in his ministery was also fiery and fervent, Luke 1.17. And he shall go before him in the spirit, and in the power of Elias, &c. Against Ahab and Jezabels zeal to promote Idolatry, the Lord raised up a prophet that should be as zealous for the opposing of their idolatry and the defence of Gods true worship; as we see in this his first encounter with Ahab, As the Lord God of Israel liveth, saith he, before whom I stand; that is, whom I continually serve, (according to that in Deut. 10.8. The Lord separated the tribe of Levito beare the ark of the covenant of the Lord, to stand before the Lord) or in whose presence I now am, who is therefore a witnesse of the truth of that which I say, there shall not be dew nor rain these yeares, but according to my word, that is, there shall not be dew nor rain these ensuing yeares, till I from the Lord shall say, that again it shall rain. Elijah moved with the horrible wickednesse of A∣hab and Jezabel; and particularly perhaps with their contempt and scorn of Gods prophets, did it seemes by the instinct of Gods spirit, pray that the Lord would shut up the heavens for some yeares, and not suffer it to rain till he sought unto God that it might rain; that so the wrath of God against the iniquitie of those times might be discovered; and the pretious account he makes of his Prophets might be manifested; and being by the same spirit of God assured, that his prayer was heard: he came to Ahab and threatned him before hand (as is here expressed, that he might see it was of God) with this approaching drought; and as he threat∣ned, it came to passe; for three yeares and six moneths it rained not, Jam. 5.17.

Vers. 3. Turn thee eastward, and hide thy self by the brook Cherith, &c. When Elijah was gone from Ahab, or at least, when Ahab began to see there was no rain indeed for a long time, as Elijah had said, he began to be nettled with his words, and enraged against the Prophet and stirred up thereto, no doubt, by Jezabel, sent presently out to take him, that he might be revenged on him: as Obadiah afterwards told him, chap. 18.10. As the Lord thy God liveth, there is no nation nor king∣dome whither my lord hath not sent to seek thee: but the Lord foreseeing what would be▪ gave his Prophet warning of it, and appointed him to withdraw and hide himself by the brook Cherith; there being doubtlesse in that place, some woods

or caves, where it was likely the Prophet might some good time conceal himself.

Vers. 4. I have commanded the ravens to feed thee there.] That is, I have de∣creed and will take order that the ravens shall bring thee competent food thither: and the reasons given by Expositours, why the Lord was pleased to make use of ra∣vens in this service, rather then any other creature, are these: First, because ravens do naturally delight to live in such places as this was, by the brook Cherith, where Elijah was appointed to hide himself, to wit, in solitary places, where there are caves and vaults, especially in valleys, where there are brooks of water, whence is that, Prov. 30.17. The eye that mocketh at his father, the ravens of the valley shall pick it out: Secondly, because they are a theevish kind of birds, watching all occasions to snatch up and carry away pigeons, and chickens, or any other provision they can any where come at: And thirdly, especially because the ravens being such a greedy and ravenous bird, that as it is said, they usually disregard the feeding of their own young ones, to feed themselves, it was the more miraculous that God should make them caterers for Elijah, in such an orderly manner to bring him in his provision both morning and evening; hereby the power of God was the more clearly discovered, and a plain proof was given by what contrary means God can provide for his ser∣vants in all their straits: God might have sent Elijah to his fellow Prophets in O∣badiahs caves, or to some other of those faithfull Israelites, that had not bowed their knees to Baal; but he chose rather by this unlikely way to provide for him, that it might be seen that God hath all creatures at his command for the help of his ser∣vants: it was no lesse strange to feed him by ravens, then if he had sustained him without any food at all; and yet this God did, causing the ravens to bring him both morning and evening, bread and flesh, to wit, rosted or sod; the Lord directing them where they should have it.

Vers. 7. And it came to passe after a while, that the brook dried up.] God could easily have prevented this brook from drying up, notwithstanding the drought; but the Lord was pleased rather now to find out another way for the sustaining of Eli∣jah, to wit, First, that he might for a while, by the drying up of this brook, try the faith of the Prophet: Secondly, that the Israelites in those parts might be the more straitened for want of water: Thirdly, that he might the more abundantly manifest how many severall wayes he had to provide for his servants in times of extremitie: And fourthly, that he might together with him, provide for the poore widow of Za∣rephath too. Some Expositours hold, that there had been no rain for half a yeare when this brook dried up, and that afterward Elijah lived with the widow of Za∣rephath three yeares (which is the full time of the drought, Luke 4.25.) and that therefore it is said in the beginning of the next chapter, that in the third yeare, Eli∣jah was sent to Ahab with a promise of rain.

Vers. 9. Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee.] There is not the least intimation of any want of rain that was in the land of Judah; yet was Elijah sent to a stranger rather then to the widows of Israel, both because such an one might seem most unlikely to relieve him, and also herein to shadow forth Gods future mercie to the Gentiles, the Jews being rejected; whence is that of our Saviour, Luke 4.25, 26. Many widows were in Israel in the dayes of Elias, &c. But unto

none of them was Elias sent, save unto Sarepta a citie of Sidon, unto a woman that was a widow: as for that phrase, I have commanded a widow, see the note above, vers. 4.

Vers. 10. The widow woman was there gathering of sticks, and he called to her, &c.] As knowing by the speciall instinct of Gods Spirit, that this was the widow of whom God had spoken to him; or else, having received direction hereby to dis∣cover the widow to whom he was sent, when he came to the citie.

Vers. 12. As the Lord thy God liveth, I have not a cake, &c.] This widow living upon the borders of Israel, had learnt to know a Prophet of Israel by his ha∣bit: yea, as it may seem, both to know and fear the God of Israel: and yet to such a strait she was brought, being a poore woman, (though the drought had been yet, as it is thought, but six moneths in the land) that had not God come in to her help at this pinch, she was now ready to eat her last meal: I have said she, but a hand∣full of meal in a barrell, and a little oyl in a cruse, and behold I am gathering two sticks, that is a few sticks, as we use to say, a stick or two, that I may go in, and dresse it for me and my sonne, that we may eat it, and die; however hereby it is evi∣dent, that the drought and famine was in the countrey of Tyre and Sidon, as well as amongst the Israelites: and indeed, being it was sent upon the Israelites for that ido∣latry of Baal, which Jezebel the daughter of the king of the Zidonians had brought in amongst them, no marvell though the Zidonians were involved in the same judge∣ment together with them.

Vers. 13. Fear not, go, and do as thou hast said, &c.] That is, Go in and dresse thy meal and thy oyl for thee and thy sonne; but then withall she is enjoyned, first, to feed him with her last victualls, and then after to provide for her self and her son: but make me thereof a little cake first, which was doubtlesse for the triall of her faith, as concerning that promise which he addes in the following verse.

Vers. 15. And she, and he, and her house did eat many dayes.] That is, a long time together; and indeed it is the judgement of some Expositours, as was noted be∣fore, that for three full years they all lived upon this poore remainder of the widows meal and oyle, which makes the miracle farre the more wonderfull; but yet this may be spoken with relation to some part of this time, and happely to the time of her sonnes falling sick, which is next related, vers. 17.

Vers. 17. And his sicknesse was so sore, that there was not breath left in him.] This is mentioned because hereby the widdow perceived that her sonne was dead: for that he was indeed dead, and was not onely fallen into a swoun, is evident in many following passages, as vers. 18. and 20. where the widow and the Prophet be∣moan that God had slain her sonne; and vers. 21. where it is said, that Eliah prayed, My God I pray thee let this childs soul come into him again: and then again, ver. 22. And the soul of the child came into him again and he revived; which may also be confirmed by that of the Apostle, Heb. 10.35. which many think was written, part∣ly with reference to this story, Women received their dead raised to life again, this being the first we reade of in the Scriptures, that being dead, was restored again to life.

Vers. 18. And she said unto Elijah. What have I to do with thee, O thou man of God, &c.] That is, wherein have I offended thee? or whence is it that thou a holy

Prophet of the Lord shouldest come to me a mere stranger to thee, thus to punish me for my sinnes? wherefore art thou come to me? art thou come to call my sinnes to Gods remembrance, and so to move him to kill my sonne? to what end were our lives saved when we were in danger to perish for want of food, if now my sonne must die with sicknesse? when God punisheth those for their sinnes, whom a while he did forbear, he is said in the Scripture to remember their sinnes, 1. Sam. 15.2. Now the conscience of this poore widow telling her, that the death of her sonne was for her sinnes, and therefore apprehending that his dwelling with her had been accidentally, through her not profiting by his presence as she ought to have done, the occasion of her sonnes death; or rather, that he had besought God thus to punish her, as by his prayer he had brought the drought and famine upon the land; or that he was sent as the minister of Gods wrath to take away her sonne from her; hence it was that she break forth into this impatient bewailing her losse, and her sinnes that had been the cause of it: the expression she useth, is much like that of Peter, when the ship began to sink, Luke 5.8. Depart from me, for I am a sinfull man O Lord.

Vers. 20. O Lord my God, hast thou also brought evil upon the widow, with whom I sojourn by slaying her sonne?] Herein the Prophet pleads, first, his own in∣terest in God. O Lord my God: secondly, the condition of the woman, a widdow, and that because women in that estate are least able to endure the losse of those that should be a stay and support to them, and God is wont to be very compassionately tender over them: and thirdly, the interest she had in him, because he sojourned with her, as grieving that the woman that had harboured him so long, and for whose preservation God had wrought so great a miracle, should now have all her joy dash∣ed with such a sad losse; or that it should be said by any, that it had been well for her, if the Prophet had never come into her house.

Vers. 21. And he stretched himself upon the child three times, and cried unto the Lord, &c.] The meaning of this is, either that he stretched himself upon the child, and so in that posture of body prayed, and then left off again, doing this three severall times; or else, rather, that he stretched himself upon the child, and then went and prayed unto the Lord, and so did by turns three severall times: however, doubtlesse his stretching himself upon the child, was partly, that feeling the coldnesse of the childs body, he might be stirred up thereby to pray the more earnestly for him; and partly, that he might perceive when heat and life begun to come into the child; and partly also, thereby to expresse his exceeding grief for the death of the child, and his earnest desire that God would be pleased to restore him to life; there being an intimation in this gesture of his, that he could have been glad to infuse of his own life into the child, and that to move the Lord, the rather, to heare his pray∣er, and grant his request; the like we reade of Elisha, 2. Kings 4.34. and of Paul to Eutichus, Acts 20.10.

Vers. 24. And the woman said to Elijah, Now by this I know thou art a man of God▪ &c.] That is, now her faith was strengthened concerning this; she had cal∣led him a man of God, vers. 18. yet perhaps her faith was shaken with the death of her child, and now with this miracle it was strengthened again.

CHAP. XVIII.

Vers. 1. THe word of the Lord came to Elijah in the third yeare.] Elijah was sent to Ahab, not long before the Lord sent rain again upon the earth; so that from the first begining of the drought unto this time, when the Prophet was sent to Ahab, it was well nigh three yeares and six moneths complete; for so long rain was with-held, Luk. 4.25. either therefore, the third yeare here spoken of must be the third yeare from his first hiding of himself, chap. 17.3. or the third yeare since he went to sojourne with the widdow of Zarephath, chap. 17.6. or else the third complete yeare since the time they began to want rain, the six odd moneths not being reckoned, as indeed it is usuall in the Scripture, in noting times to set down onely the full complete yeares, and not to mention the odd moneths or dayes.

Go shew thy self unto Ahab, and I will send rain upon the earth.] Though the Israelites continued in their idolatry still, yet the Lord determined to take off that judgement of want of rain, that now for three years and a half had been upon them: and this he did, partly for his righteous servants sake, that were still in the land who could not but suffer much in this common calamitie; and partly, because the Lord intended by Elijah, to bring Baals prophets to be slain by the people; and so there∣upon, to remove the judgement he had brought upon the kingdome: and so now Elijah was sent to give notice they should have rain, and so that which he said to Ahab might be made good; to wit, that there should be no rain but according to his word; yea, and withall doubtlesse, God gave him now in charge, (though it be not here exprest) what he afterwards did, concerning the challenge he made to Baals prophets, as is evident by that which he saith, vers. 36. Lord God of Abraham, Isaac, and Israel, let it be known this day, that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word.

Vers. 3. Obadiah feared the Lord greatly.] But how could this be, if he went not up to Jerusalem to sacrifice? I answer, so long as he did sincerely feare God, and yielded him that spirituall service, which was required of him, and kept him∣self pure from the idolatry of the place and times wherein he lived, and could not be suffered to go to Jerusalem, without the losse of his life, God was pleased to dispence with the omission of that legall ceremoniall service: or at least to beare with his children that did truly feare him and daily serve him in spirit and truth, though they did not hazard both libertie and lives for the legall ceremonies: the like may be said of those other faithfull servants of God, that lived at this time in the kingdome of Israel, chap. 19.18.

Vers. 4, Obadiah took an hundred prophets, and hid them by fifty in a cave, and fed them with bread and water.] By this may be meant any necessary food; but in∣deed in this time of famine, it was much to provide them even bread and water.

Vers. 5. Peradventure we may find grasse to save the horses, &c.] Hereby it is evident; that their chiefest want was of pastures and water for their cattell: some small pittance of food for themselves, the neighbouring countreys might afford for money; but grasse for the cattell could not be had but in their own land.

Vers. 10. There is no nation or kingdome whither my lord hath not sent to seek

thee, &c.] Some Expositours, by the severall nations and kingdomes whither Ahab had sent to search for Elijah, understand the severall tribes of Israel, that were un∣der his government; of which, (say they) he speaks, as of divers kingdomes and nations, because of old, that land was the seat of divers kings and people: But ra∣ther, I conceive it to be an hyperbolicall speech, as when we use to tell those whom with great diligence we have sought for in many severall places, that we have looked for them all the world over: and that the drift of this expression was to imply, that Ahab had sought for him not onely in the land of Israel, but also in all the neigh∣bouring countreys, and amongst all the nations that were in league with him; for though it follows, that upon deniall, that they knew not where he was, he took an oath of the kingdome and nation, that they found thee not: the meaning of that may be, that he pressed them so farre, that he rested not, till by an oath they confirmed it, that they knew nothing of him: his own people he might constrain to swear, o∣thers that were not his subjects he could not; yet by importuning them to deale tru∣ly with him, he might draw them to it; and therefore speaking of both joyntly to∣gether, he useth the same phrase of both, he took an oath, &c. and indeed for the neighbouring nations where there was no rain, that might make them as earnest a∣gainst Elijah as Ahab was: how he could be concealed in Zarephath when so strict a course was taken, we need not question; considering, that being informed of his danger, the widow might use many wayes to hide him.

Vers. 12. The spirit of the Lord shall carry thee whither I know not.] That is, some Angel, or wind from the Lord shall take thee up and carry thee to some other place, and then the king will slay me, either, because I did not apprehend thee when I saw thee; or, because I shall seem to have deluded him, by telling him that which he shall not find to be true: usually it seems in those times Elijah was thus miracu∣lously caught up, (and so perhaps other prophets too) and carried from one place to an other; whence it was, that when Elijah was at last taken up into heaven, the young prophets would needs send out to seek him, 2. Kings 2.16. and the like we read also concerning Philip, when he had baptized the Ethiopian Eunuch, Act. 8.39. Now this is still said to have been done by the spirit of the Lord; either, because it was done by the ministery of the Angels, or by some mighty extraordinary wind (as in∣deed concerning Elijahs last rapture, it is said, 2. King. 2.11. That Elijah went up by a whirle-wind into heaven; or, rather, because what was done by any secret su∣pernaturall working of God, they used to say it was done by the spirit of the Lord.

Vers, 15. As the Lord of hosts liveth, before whom I stand, &c.] See the note chap. 17.1.

Vers. 17. Art thou he that troubles Israel?] This Ahab said to Elijah, part∣ly, because he had alwayes opposed that way of religion and worship which he had established in the land, and disswaded the people from submitting to it; but princi∣pally, because by his meanes he conceived the drought and famine was sent, which had sorely distressed the land.

Vers. 19. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal, &c.] There is no likelyhood that Elijah immediately upon that reproofe, in the former verse, enjoyned Ahab to gather the prophets of Baal to∣gether

never acquainting him to what end and purpose they should be assembled, and that the king without any more words did presently what Elijah required: and therefore doubtlesse (though it be not here expressed, because it may be easily gather∣ed from the following relation of that which was afterward done) after some vehe∣ment concertations betwixt the prophet and the king, concerning the idolatry of Ba∣al, the king defending what he had done; Elijah did now propound to him that way of tryall, to find out the truth which afterward again he propounded to the people, vers. 22, 23, 24. which the king approving, accepted the challenge; and as∣sembled both the prophets of Baal, and the people also: that is, the heads of the peo∣ple, to see what was done, as Elijah had required. The foure hundred and fifty pro∣phets of Baal here mentioned were, it seems, such as were dispersed over the villa∣ges and towns of Israel; the foure hundred distinguished from the other by this title, the prophets of the groves, were such as attended the court, and performed their idolatrous service in the groves planted by Ahab, near Baals temple in Sa∣maria, chap. 16.32, 33. and are therefore said to have been such as did eat at Jeze∣bels table: why Carmel was chose to be the place where this great triall was to be made, we cannot say; onely it is like, he purposely declined Samaria, that Jezebel might not hinder the work: for as for that conceit of the papists, that in Carmel Elijah used to live a retired monasticall life, whence an order of their Friers are cal∣led Carmelites, it is a mere phancie and groundlesse conceit.

Vers. 20. So Ahab sent unto all the children of Israel, and gathered the pro∣phets together, &c.] We need not wonder that Ahab should herein do as Elijah had required, if we consider, first, That doubtlesse Elijah had desired that triall might be made, whether the sacrifice of the Baalites, or his sacrifice, should be con∣sumed with fire from heaven; to discover thereby whether Baal were a god or no; and to see this tried by such a miraculous work, the very naturall desire that is in men to see strange things, might winne him; beside the confidence he had in Baal: and secondly, That being curbed with the judgement of God, (the drought) that now lay upon the whole land, the hope of being relieved herein, must needs make him the more flexible to yield to the prophets desire; and besides, God might at this time powerfully over-awe his spirit: indeed we find not in the sequele of the story, that the prophets of the groves were present, (whom Elijah had also desired him to call thither) but onely the foure hundred and fifty prophets of Baal, vers. 22. I, even I, onely remain a prophet of the Lord, but Baals prophets are foure hundred and fifty men; and therefore many Expositours hold, that Jezebel would not suffer them to be there.

Vers. 21. How long halt ye between two opinions?] They are said to halt in the profession of their religion, that do not walk uprightly and exactly, according to the rules of that religion, which they must needs do, that in some things follow one religion, and in some things another; such men can be exact in neither, and are therefore said to halt betwixt two opinions; sometimes inclining to one, sometimes to another; as the body of him that halts doth bend sometimes to the right hand and sometimes to the left: and so it was now with the Israelites, who would be still counted the people of God, and were circumcised, and in the worship of the golden calves pretended the worship of the true God; and so in some things lived accor∣ding

to the laws of Israel, and yet at the same time worshiped Baal the god of the Zidonians, and are therefore charged by Elijah to halt between two opinions.

And the people answered him not a word.] This might be either from guilt of conscience or distraction of mind; fearing on the one side the wrath of God, if they should provoke him to displeasure, and on the other side the wrath of the king.

Vers. 22. I, even I onely remain a prophet of the Lord.] The meaning of this is, that there was not a Prophet of the Lords besides himself, that did openly shew himself for the true God and his worship against their idolatry; at least that there was none but he present there at that time.

Vers. 25. Choose you one bullock for your selves, &c.] That they might not af∣terward pretend that their God refused to answer them, because the God of Elijah had been preferred before him, he gives them the priviledge and advantage (if any it were) both of offering first, to wit, the morning sacrifice, and of choosing which of the bullocks they liked best.

Vers. 26. And they took the bullock which was given them, &c.] To wit, which Ahab had given them, or which Elijah had given them libertie to choose, vers. 25.

And they leaped upon the altar which was made.] This may be also rendered as it is in the margin of our Bibles, and they leapt up and down at the altar, &c. so that the meaning may be, either that they danced and skipped about the altar; which it seems they did customarily in the worship of Baal; as desiring perhaps to make shew of such propheticall extasies, as were usuall with those that were possessed with a di∣vine spirit; or else, that in a kind of frantick manner they leapt upon the altar, to expresse thereby their vehement desire, that Baal would heare them; as if they would have clambered up to fetch down fire from heaven, if it had been possible; or were ready even to sacrifice themselves, that they might prevail in their suit: some indeed conceive that this is spoken of Elijahs altar, upon which the Baalitish prophets leapt, as in a kind of divine fury, to throw it down; but the first exposition doth farre bet∣ter agree with the order of the story.

Vers. 27. And it came to passe at noon, that Elijah mocked them, &c.] to wit, when the time limited for their sacrifice was fully ended, or well nigh at an end: be∣fore this he would not do it, because it might first be apparent by their lost labour so long together, that they deserved to be mocked, and because they might not after∣wards say, that he had interrupted them.

Vers. 28. And they cried aloud, and cut themselves after their manner with knives, &c.] As the heathens used to do in their sorrows, Deut. 14.1. And the more to move their God to take compassion on them, and not to deny them, that were content thus to torture themselves, and as it were to sacrifice their own bloud upon his altar, that they might obtain what would be for his glory as well as theirs.

Vers. 29. And they prophesied untill the time of the offering of the evening sa∣crifice.] That is, they prayed and called upon Baal, and with many strange gestures (as men inspired) sung the praises of their idol-god; so labouring by all means to prevail with him to send fire to consume their sacrifices. See the notes, 1. Sam. 10.5. and 18.10.

Vers. 30. And he repaired the altar of the Lord that was broken down.] Not the

altar whereon Baals priests laid their sacrifices, which afterward they brake down, and that by leaping upon it, vers. 26. as some conceive: for it is not probable that Elijah would make use of their altar: rather it may seem that Elijah brake down their altar, and having purged the place, built another in the room; or that this mount Carmel, having been one of the high places whereon they used to sacrifice in former times, there was the ruins of an altar there, which the idolatrous Israelites had broken down; according to that complaint of Elijah, chap. 19.14. the chil∣dren of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword: and that this the Prophet did now repair: a reall signe of his great designe, which was, to restore again the true worship of God in the land.

Vers. 31. And Elijah took twelve stones, according to the number of the tribes, &c.] Though the greatest part of ten of the twelve tribes were at this time corrupted with the idolatry of Baal, yet Elijah would build his altar with twelve stones, ac∣cording to the number of the tribes of Israel: First, thereby to signifie, that it was built for the worship of that God, whom the patriarchs had formerly worshiped: Secondly, to put the people in mind, that they ought all to be united in the worship of this God of their fathers; or else it would be in vain to reckon themselves amongst Gods Israel: And thirdly, to put God in mind as it were of the covenant which he had made formerly with their fathers.

Vers. 33. Fill foure barrels with water, and poure it on the burnt sacrifice, &c.] Mount Carmel stood close upon the sea; whence they might even in this drought have water enough: Now the reason why the Prophet appointed so much water to be poured upon the sacrifice, and the wood whereon it was laid, was partly, to make it the more evident that there was no fraud used in hiding any fire secretly under the wood; and partly, that the burning of the sacrifice with fire from heaven, might be the more wonderfull in the eyes of all that beheld it: why there were three times foure barrels of water poured upon the altar, which was twelve barrels, we may judge by that which is said in the foregoing notes, concerning the twelve stones where of the altar was built.

Vers. 37. Heare me, that this people may know that thou art the Lord God, and that thou hast turned their heart back again.] That is, that by thy appointment these things have been done, to the end their hearts might be turned from their idols to thee.

Vers. 40. And Elijah brought them down to the brook Kishon, and slew them there.] That is, he caused the people to bring them down, and to slay them there: so wonderfully were the people affected at present, with seeing fire come down from heaven to consume Elijahs sacrifice, and such a dread it brought upon them, of the infinite power of that God, who by this miracle did testifie against their idolatry; that without any feare of the king, they were ready to do what ever Elijah would advise them to: and therefore when he, apprehending the opportunity of their pre∣sent condition, appointed them to put all the prophets to death; they yielded streight; and the carrying them away to the brook Kishon, that execution might be done upon them there, was either to testifie, that it was because of their idolatry that the brooks and rivers were in a great part even dryed up, or that the place

where they had sacrificed to the Lord, might not be defiled with their blood.

Vers. 41. And Elijah said unto Ahab, Get thee up, eat and drink, for there is a sound of aboundance of rain.] Because he had spent all that day fasting, in an eager expectation of the event of this great businesse, and to shew how acceptable a sacrifice the slaying of Baals prophets was unto the Lord, he adviseth him to eat and drink for the refreshing of himself, assuring him, that they should now have rain: and to expresse how certain that was which he foretold, he speaks as if alrea∣dy he heard the very sound of the thunder and pouring rain that was now coming; for there is, saith he, a sound of aboundance of rain.

Vers. 42. And Elijah went up to the top of Carmel, &c. He went up to the top of Carmel, that there he might pray for rain, and stand as it were upon a watch tower, waiting and looking for the rising of those clouds, that should bring those glad showres that he prayed for; and whereas it follows, that he cast himself down upon the earth, and put his face between his knees, thereby is meant, that he kneeled down upon the ground, and then bowed his face down to his knees, by this humble posture, to expresse his awfull respect to the majestie of that God, whose aid he im∣plored; and withall, so to hide his eyes from all distracting objects, that he might the more wholly attend the work which he went about; to wit, the opening of the heavens, by praying to the Lord for rain, for though God had assured him there should be rain, vers. 1. I will send rain upon the earth, and thereupon he did as∣sure Ahab that it should be so; yet he knew withall, that prayer must accomplish that which God had promised.

Vers. 43. And said to his servant, Go up now, look toward the sea, &c.] Elijah desired to have notice of the first rising of the clouds, that he might presently go to the king and hast him away, that so still it might be the more manifest, that he had procured the rain from God; but because he would not himself be taken off from his prayers, whilest he was praying, he sent his servant to observe the rising of the cloud••, and appointed him to look toward the sea, because thence the vapours do usually arise which breed clouds and rain; and because there he might have the fair∣est prospect, to discover the first rising of a cloud in the skie, and seven severall times he did this, purposely to teach us, that we must not be discouraged, but with patience must be content to wait upon God, though we have not presently that which we pray for.

Vers. 46. And the hand of the Lord was on Elijah, and he girded up his loines, and ran before Ahab, &c.] The reasons, why Elijah did thus as a lacquey run be∣fore Ahabs chariot, to the very entrance of Jezreel; may be, first, to manifest the Prophets humilitie, and how farre he was from being puffed up with that wonderfull work that he had done: Secondly, to shew the king how ready both God and his prophets would be to honour him, if he would proceed on to remove idolatry out of the land, the work that was now so happily begun by the slaughter made of the prophets of Baal: Thirdly, to signifie hereby, that it was he that brought them this rain, that did now begin to poure down from the clouds upon them: Fourthly, to avow hereby, what he had done in the slaughter of the Baalites; and, as it were, to triumph in the victory of their idolatrous prophets, whom he had left dead behind him: Fifthly, that being in the eye of the king all the way he returned home, this

might make him the more seriously to ponder in his mind, the great things the Pro∣phet had done; that so they might make the deeper impression upon him: It may seem strange indeed, that the king should not take up the Prophet into his chariot; but therefore it is said, that the hand of the Lord was upon Elijah, and he girded up his loines; that is, he was extraordinarily moved of God, and enabled by God, thus to run before the chariot of Ahab.

CHAP. XIX.

Vers. 1. ANd Ahab told Jezebel all that Elijah had done, and withall, how he had slain, &c.] That is, he told her the successe of that conflict be∣twixt Elijah and the prophets of Baal, and all the miraculous passages that Elijah had done; and that to clear himself from being blamed by that his imperious wife, for that unavoidable execution of the Baalites which followed hereupon; yet withall he would have her know, that the putting of them to the sword, was rather Elijahs fact, then his; he had slain all the prophets with the sword: as fearing, that all which could be said, would hardly satisfie her: but that the foure hundred prophets of the groves are not included amongst those that were slain by Elijah, we may the rather think; because, chap. 22.6. we reade again of foure hundred prophets that were called together by Ahab.

Vers. 2. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, &c.] Either she assured her self, that he who had alwayes shewen himself so stout and bold, and might now be encouraged with the favour of the people, would not fly; or else she was merely carried away with the impotencie or her rage and passion, which God by his all-ruling providence did now make use of, for the pre∣servation of his Prophet; for else she would never have sent him word what she meant to do; thereby giving him warning, as it were, to be gone. Concerning this form of swearing, So let the gods do to me, and more also, &c. See the note Ruth 1.17.

Vers. 3. And when he saw that, he arose, and went for his life, and came to Be∣ersheba, &c.] That he might not be exalted in mind, because of those great won∣ders that had been wrought by him, the Lord suffered him to be over-born with fears, that he might see his own weaknesse, insomuch that he who erewhile feared not Ahab and all his Baalites, did now at the threats of a woman, not onely flie into another kingdome, the kingdome of Judah, (where good Jehoshaphat then reigned) yea to the uttermost parts of that kingdome, to Beersheba, that was south∣ward, in the farthest part of all that land, but also from thence withdrew himself into the wildernesse; not as suspecting any evil from good Jehoshaphat, the king of Judah; but as fearing lest Ahab or Jezebel should send some or other into Judah to dispatch him there; and happely the rather because there was too great corre∣spondence betwixt Jehoshaphat and them; and therefore when he went from Beer∣sheba, because he would not expose him to the wants of the wildernesse, and because being alone he might the better hide himself, he left his servant there.

Vers. 4. And he requested for himself that he might die, &c.] The misery that at present he underwent, made him now as desirous to be rid of his life, as before he was solicitous by flight to preserve it; especially considering, that dying here in

an ordinary way, Jezebel and her Baalites could not triumph over him: It is enough, saith he, that is, I have lived long enough, I know I must die, (for I am no better then my fathers, that have all dyed before me,) and therefore since my life is full of nothing but troubles and misery I desire to end my dayes presently.

Vers. 6. And he looked, and behold, there was a cake, &c.] This word behold, intimates how wonderfull it was to him, he not knowing from whence it came.

Vers. 7. Arise and eat, because the journey is too great for thee, &c.] Though Elijah happely had not pitched upon the place whither he meant to go, yet the Lord gives him notice that so farre and long he should still wander, that it was fit he should well refresh himself with that provision, which by his angels he had now sent to him.

Vers. 8. And he went in the strength of that meat fourty dayes and fourty nights, unto Horeb the mount of God.] So called, because there the Lord appeared to Mo∣ses in a burning bush, and there afterwards he gave the law to the Israelites. How the strength of this meat could sustain Elijah so long it is needlesse to enquire, since it was done miraculously by the command of God; as he was pleased to sustain Moses as long without food, so he was pleased by the strength of one meal thus to sustain Elijah; thereby to shew, with how little he can uphold the life and strength of his servants, if they be brought into straits. However, observable it is, that both Christ, Moses, and Elijah, who appeared together when Christ was transfigured, did each of them fast in their severall times fourty dayes and fourty nights without any sustenance.

Vers. 9. What doest thou here Elijah?] As if he should have said, why art thou not amongst my people, executing the office of a prophet amongst them, to which I have called thee?

Vers. 10. And he said, I have been very jealous for the Lord God of hosts, &c.] That is, I have been zealous for thy glory and worship, and grieved in thy behalf to see thy people forsake thee, and go a whoring after strange gods; yea, and I have opposed, what in me lay, the horrible apostacie of the times; and hereby I have incensed the adversaries against me, so that they seek to slay me, as they have done the rest of the prophets; and this is the reason I am here forced to hide my self: but howsoever, observable it is, that the prophet makes not a direct answer to the question propounded, but chooseth rather to imply the cause of his fear and flight, then plainly to confesse that he fled thither, (which was his fault) for fear of Jezebel.

For the children of Israel have forsaken thy covenant, thrown down thine altars, &c.] That is, the altars in the high places, whereon the people had formerly sacrifi∣ced before the temple was built by Solomon: for though it was a sinne to offer sa∣crifice upon any altar, but that at the temple in Jerusalem (and therefore those kings that pulled down these altars, and took away these high places, are highly commen∣ded for it) yet the Israelites not doing it for this reason, but onely out of their zeal for Baal, that his worship might be promoted, and that there might not be any me∣moriall left of the true God in the land of Israel, it is reckoned as a sinne in them, and a manifest proof of their bitter hatred of the true religion from which they were revolted. Thus these words are usually understood by Expositours: yet there

may be another probable sense given of them, they have thrown down thine altars, that is, they have destroyed thy worship; to wit, by restraining men from Gods altar at Jerusalem.

I, even I onely am left, and they seek my life to take it away.] That is, there is none left but my self, that do openly plead thy cause against thine enemies; all the rest being either slain, or hiding themselves, chap. 18.13.

Vers. 11. And behold, the Lord passed by, &c.] That is, the glory of the Lord, wherewith he was pleased to manifest himself at present to his servant Elijah. Thus, in the first words, the generall summe of the whole vision is expressed, and then in the following words we are told more particularly how this was done: first, there was a great and strong wind that rent the mountains, and brake the rocks in pieces before the lord, then after that there was an earthquake, and after that a fire, but the Lord was in none of these; that is, the Lord did not in these appear to Elijah, & speak and make known his will to him as he did afterward (these were but glorious fore∣runners of Gods presence) but then at last there came after the fire, a still small voice, and then the Lord appeared to him, and instructed him what he should do. Now the end of this vision or apparition, I conceive, was, first, to humble Elijah with those terrible foregoing signes of Gods Maiestie and power, that so he might with the more awfulnesse, and sear, and readinesse to obey, hearken unto that which God should say to him, and withall acknowledge Gods mercy in that he did not o∣verwhelm him with his terrours and judgements, notwithstanding his cowardise in withdrawing himself from the work of his calling; but was content to deal with him in such a gentle and gracious manner, as at present he did. Secondly, to strengthen his faith in Gods protection, by letting him see, that God, who had all the creatures at his command, was able, if he saw cause, to destroy and consume all his enemies even in a moment. And thirdly, to instruct him how he was purposed to deal with his enemies, thereby to appease the griefe and discontent of his spirit, concerning them, (and then a chief part of the significancie of this apparition must consist in this, that God was not in the wind, nor in the earthquake, nor in the fire, as is noted, vers. 11.12.) namely that though the Lord were of infinite power to destroy all his wicked adversaries, and could by divers terrible and unresistable judgements punish Ahab and Jezebel, and other his proud persecutours; yet he would rather still deal with them (according to his wonted long suffering and pati∣ence) by the still and gentle voice of the ministery of his prophets: or happely, that though he could sweep them away instantly with his judgements, yet rather he would effect their ruine in his good time, in a more secret, hidden, and tacit way: Yea and fourthly, it is not improbable which some also adde, that hereby likewise was signified, that Gods saving manifestation of himself is not to be expected in the ter∣rours of the law, but in the still and gracious voice of the Gospel.

Vers. 13. He wrapped his face in his mantle, and went out, and stood in the en∣tring in of the cave.] The Lord did before enjoyn Elijah to come up out of the cave, and to stand upon the mount before him, vers. 11. and no doubt, he went immediately up, at least to the mouth of the cave (else could he not have seen the fire that pas∣sed before the Lord) but yet it seems there he stayed, and kept himself somewhat in∣ward, till knowing that with that still small voyce the Lord would appear to him,

he then went out to the very entring in of the cave, onely withall casting his mantle about his face, which he did out of an awfull fear of Gods majesty; as Moses did, Exod. 3.6. concerning which, see the notes there.

There came a voice to him, and said, What doest thou heare, Elijah?] The very same question that God had propounded to him before, he now propounded again; either thereby to let him know, that it was he that now spake again to him; or that his former reply was no sufficient excuse for his deserting those propheticall employ∣ments to which God had called him; or else, that Elijah returning the same answer that he had formerly given him, the Lord might thence take occasion to give him that further satisfaction concerning his fears, and directions what he should do, which now he intended him.

Vers. 15. Anoint Hazael to be king over Syria, &c.] We reade that Elisha foretold Hazael that he should be king of Syria, 2. Kings 8.13. and that a young Prophet by Elishaes directions, did long after this anoint Jehu king of Israel, 2. Kings 9.1, 6. and here in the following words is expressed, that Elisha was called to be a Prophet, by the casting of Elijahs mantle upon him, vers. 19, 20, 21. but that Hazael or Elisha were ever anointed, we reade not; nor that Jehu was anointed by Elijah, and hence the most Interpreters do hold, that by anointing, here is meant onely the designing of them to their offices, and that this Elijah did to Ha∣zael and Jehu, by appointing Elisha to do it when he was gone, and to Elisha by casting his mantle upon him, whereupon he had presently the gift of prophesie, that unction of Gods spirit, whereof the outward anointing was a signe. But rather I think, we may say, that Elijah did what now he was enjoyned, that is, that he did indeed anoint Hazael, Jehu, an Elisha, though it be not expressed; and indeed to what end was Elijah now presently to go to Damascus if it were not to anoint Hazael?

Vers. 17. Him that escapeth the sword of Hazael, shall Jehu slay.] Though Is∣rael suffered most of Hazaels crueltie in the latter dayes of Jehu, 2. Kings 10.32. In those dayes the Lord began to cut Israel short, and Hazael smote them in all the coasts of Israel; and in the dayes of Jehoahaz his sonne, 2. Kings 13.1, 3. yet in the dayes of Joram the sonne of Ahab (before Jehu) did Hazael begin to afflict Israel, as is evident by the battel which Joram fought with Hazael, 2. Kings 8.28. Now with respect to this it is said here, that him that escapeth Hazaels sword, shall Je∣hu slay.

And him that escapeth from the sword of Jehu, shall Elisha slay.] That is (say the most Expositours) by threatning them, and adjudging them by a propheticall spirit to those calamities, and to that destruction which afterward fell upon them; and indeed we find the like expressions, which upon this ground the Lord elsewhere useth concerning his Prophets, as Jer. 1.10. See I have this day set thee over the na∣tions, and over the kingdomes, to root out, and to pull down, and to destroy, and to throw down, to build and to plant: and Hos. 6.5. Therefore have I hewed them by the prophets, I have slain them by the words of my mouth. Some Expositours adde further, that these words are particularly intended concerning those children of Be∣th-el, that were torn by two she beares immediately upon Elishaes cursing them in the name of the Lord, 2. Kings 2.24. and concerning those that died of the famine

that was in Samaria, which it seems indeed Elisha had beforehand threatened should come upon them, because the king was so enraged against the Prophet for it, God, saith he, do so, and more also to me, if the head of Elisha the sonne of Shaphat shall stand on him this day: But because these things were done before the dayes of Jehu, and these words seem plainly to speak of something to be done after Jehu had begun to execute Gods wrath upon them, him that escapeth from the sword of Jehu shall Elisha slay; I rather think that this is meant of some other judgements (not ex∣pressed in the story) which upon the prophecying or prayers of Elisha did after that fall upon the idolatrous Israelites; yea perhaps the people might be wonne by Elisha to do some execution upon the Baalites, as they were formerly by Elijah, 1. Kings 18.40.

Vers. 18. Yet have I left me seven thousand in Israel, &c.] That is, many thou∣sands that have not worshiped Baal, and this is added to comfort Elijah concerning that complaint of his, I, even I onely am left, vers. 14. because they used not onely to bow and kneel before their idols, but also to kisse them, according to that Hos. 13.2. Let the men that sacrifice kisse the calves; or if they could not come so near their idol-gods, then to kisse their hands as they bowed before them (whence is that of Job chap. 31.26, 27. If I beheld the sunne when it shined, or the moon walking in brightnesse, and my heart hath been secretly inticed, or my mouth hath kissed my hand) therefore to imply men that had not in the least kind polluted themselves with the idolatry of Baal, the Lord useth this expression here; all the knees which have not bowed unto Baal, and every mouth which hath not kissed him: and by this, as by a book-case, doth the Apostle Paul prove that God had not cast off all the Is∣raelites in his time, Rom. 11.2, 3, 4:

Vers. 19. And found Elisha the sonne of Shaphat, who was plowing with twelve yoke of oxen before him, and he with the twelfth.] That is, he had twelve plowes going in the field with twelve yoke of oxen, and the rest having severall servants at∣tending them, and holding them, he himself was with the twelfth.

And Elijah passed by him, and cast his mantle upon him.] The prophets wore a rough mantle peculiar to them, whereby they were known; 2. Kings 1.8. And they answered him: He was an hairy man, and girt with a girdle of leather about his loins, and he said, it is Elijah the Tishbite: Zach. 13.4. The prophets shall be ashamed, every one of his vision when he hath prophesied, neither shall they wear a rough garment to deceive: so that by the throwing of his mantle upon him was sig∣nified, that God had called him to the office, and would give him the gifts and spirit of a Prophet, and that he should succeed him in his room; yea, and afterwards per∣haps he did also anoint him, as Gods command above vers. 16. seems to imply.

Vers. 20. And he said unto him, Go back again, for what have I done to thee?] This Elijah spake to imply, that it must needs be from a supernaturall work of Gods Spirit upon him, and not from his throwing of his mantle upon him, that Elisha should thus tender himself to abandon all and to follow him; and that therefore he had need to be carefull that he did not neglect the call of God; and thus though he gave him liberty to return back to take his leave of his father and mother, yet withall he gives him a caveat to take heed of making any delay in doing what God had moved him to do; he might go whither he list for any thing that he had done to him,

but God had made such an impression upon his spirit, that he could not without perill withstand, or disregard, this powerfull and commanding motion of Gods Spi∣rit within him.

Vers. 21. And he returned back from him, and took a yoke of oxen, and slew them, and boiled their flesh with the instruments, &c.] To make therewith a fare∣well feast for his friends, and to expresse thereby his joy (worthy a feast) and his bidding adue to his former imployments.

CHAP. XX.

Vers. 1. ANd Ben-hadad, the king of Syria, gathered all his host together, &c.] Some thirty years before this, Asa had called in Ben-hadad, the father of this Ben-hadad, vers. 34. to his aid against Baasha king of Israel, chap. 15.17, 18, &c. at which time Ben-hadad took some of the Israelites towns, and such sweetnesse it seems he had found in the soil of Israel, that now he came again unsent for, and nothing now would serve him but Samaria it self; and thus withall too God punish∣ed the idolatry, and other grosse sinnes that were amongst the Israelites.

Vers. 2. And he sent messengers to Ahab king of Israel into the citie, &c.] That is, upon a parley desired on one side, Ben-hadad, by his messengers sent into the citie, made known what he required ere he would raise the siege of Samaria; namely, that Ahab should yield up all he had to him, thy silver and thy gold is mine, thy wives also and thy children are mine: insolent conditions; and such as manifested that Ben-hadad, in the confidence of his own strength, did exceedingly despise the king of Israel.

Vers. 4. And the king of Israel answered and said, My Lord O king, &c.] Two severall grounds of Ahabs yielding thus to Ben-hadads motion, are conceived by Ex∣positours: the one is, that Ahab thought Ben-hadad had desired onely that he should deliver up the wealth of his own palace, and his own wives and children, and not the pillage of the whole citie, and that this, out of a desire to save his subjects from dammage, he was content to yield to: the other is, that Ahab understood the message of Ben-hadad, as if he had onely required the soveraignty over all that they had; namely, that both he and his people should acknowledge themselves his vas∣sals, and so by the payment of a yearly tribute, should testifie that they held all they had, of him; and that this to ridde himself of the siege, he yielded to; according to thy saying, I am thine, and all that I have: so granting him the dominion with reserva∣tion of his own subordinate interest; and this last exposition I conceive is the best, because it seems not probable, that he should so readily yield to deliver up his wives and his children, into the hands of a heathen king.

Vers. 5. Although I have sent unto thee, saying, Thou shalt deliver me thy sil∣ver, &c.] These were the second conditions which Ben-hadad sent to Ahab; where∣by it appears, that either Ahab mistook his former motion, and so this was now sent to explain that; or else, that Ben-hadad being puffed up with Ahabs submissive an∣swer, did now propound harder conditions then he did before; and (according to that which is before noted upon the foregoing verse) two severall wayes this may be understood; namely, that either whereas before it was thought he required onely the kings wives and children, silver, and gold; now he required libertie to take in the

whole c••ty whatsoever he pleased: or else, that whereas before it was thought he re∣quired onely that they should acknowledge his soveraignty, and hold all that they had of him as his vassals and tributaries; now he demanded, that they should ab∣solutely yield up the pillage of the city to his souldiers and servants; suffering them to enter the citie, and take from thence whatsoever they pleased: Although, saith he, I have sent unto thee, saying, Thou shalt deliver me thy silver and thy gold, &c. That is, though I have sent unto thee challenging that thy riches, thy wives, and thy children were mine; yet it was no part of my meaning, that thou shouldest onely acknowledge the dominion of them to belong to me, and shouldest still hold them in thine own possession; no, I require that they be out of hand delivered to me; nor will I be satisfied with words, or a bare title, to morrow about this time, I will send my servants; who shall not out of thy house onely, but also out of thy servants houses, take what they please; and onely upon this condition will I raise the seige.

Vers. 7. Mark I pray you, and see how this man seeketh mischief.] That is, by this second message he hath sent, if you well observe it, you may plainly see, that though he pretends a treaty, and would seem upon conditions willing to raise this siege; yet in truth he intends nothing but mischief and ruine to us, or else he would never propound such conditions to us: either we must yield up the whole citie to be pillaged by his souldiers, and our selves our wives and children to be their slaves, or else nothing will content him.

Vers. 9. Tell my lord the king, All that thou didst send for to thy servant at the first, I will do; but this thing I may not do.] Thus, though Ahab refused to submit to what Benhadad had the second time required of him, yet his denyall came from him so poorely, that it plainly discovered how fearfull he was and loth to provoke Benhadad. For first, he still cals Benhadad his lord, and himself his servant: Se∣condly, whilest he denyes the second motion, he is carefull to let him know, that he was still willing to yield to the first: And thirdly, it was not, This thing I will not do, but, this thing I may not do: It was easie to discern, that it was the perem∣ptory indignation of the people that had made him reject the propositions of Benha∣dad, rather then any courage that was in himself.

Vers. 10. The gods do so unto me and more also, if the dust of Samaria shall suf∣fice for handfuls, &c.] In a bragging manner he threatens the utter ruinating of their city: and withall (to terrifie Ahab and the people the more) vaunts, that such was the multitude of his souldiers, that the dust of Samaria should not suffice for handfuls for them: so speaking of Samaria, notwithstanding the strength of her walls and bulwarks, as if it were but a heap of dust, which should be levelled to the ground, with as much ease, as if every souldier were to carry away but a hand∣full: or rather, after an hyperbolicall manner, menacing them, that they would make nothing to carry away the very ground whereon the city stood, or at least, the bulwarks of the city, though each of his followers took but a handfull: the like expression we see, 2 Sam. 17.13.

Vers. 12. He said unto his servants, Set your selves in array, &c.] This may be translated also, as it is in the margin of our bibles, place the engines; to wit, for the battering of the city: it seems that during the parly, or treaty, there was a cessation

of arms on both sides; and therefore when Benhadad saw that Ahab would not yield to what he had propounded, he commanded his captains again to prepare for an assault upon the citie.

Vers. 13. And behold there came a prophet unto Ahab king of Israel, &c.] God foretels what he means to do by a prophet, that the victory might not be ascri∣bed to chance; and withall, to discover the exceeding riches of his grace, in afford∣ing so much mercy to this vile wretch, even by one of those prophets whom he sought to destroy.

Vers. 14. Even by the young men, of the princes of the provinces.] That is, not by thy experienced captains, or old trained souldiers, shalt thou prevail over the Syrians: but by the young men, that wait and attend upon the princes of the provinces.

Then he said, Who shall order the battel?] This question propounded by Ahab to the prophet, may be understood two severall wayes: to wit, either that he required who should go out with his forces, as Commander in chief, to order the battell as he should see cause; or else, that he desired to know, whether he should stay till the king of Syria came out and set themselves in battell array against them, or whether he should go out first, and set the battell in array against the Syrians.

And he answered, Thou.] That is, Ahab himself; to wit, that the young men might the more readily undertake the service.

Vers. 15. Then he numbred the young men of the princes of the provinces, and they were two hundred and thirty two, &c.] And these, it seems, were to be captains and leaders to the seven thousand afterwards mentioned; and, or else rather, these were to go before as a forlorn hope, to set first on the enemy, and then the body of the army was to follow, and second them; and so much indeed the following words, vers. 17. seem to imply, And the young men of the princes of the pro∣vinces went out first, &c.]

Vers. 18. Whether they be come out for peace, take them alive; or whether they be come out for warre, take them alive.] That is, though they should now come out to sue for conditions of peace, yet take them prisoners, and bring them to me, which was against the law of arms; as thinking scorn to fight with them, he commands his men to take them alive: and as presumptuously puft up with his great strength, he thinks enough to say, Take them alive; as if the Israelites had not courage enough to lift up a hand against them.

Vers. 22. Go strengthen thy self, and mark, and see what thou doest.] That is, take heed, that through security, or any other way, thou doest not give any advan∣tage to these Syrians, when they shall again invade the land the next yeare: and herein doubtlesse the prophet did intend to imply, not onely that he should prepare all outward means for the withstanding of the Syrians; but also that he should be carefull by faith, and repentance, and prayer, to make his peace with God, lest God should be provoked at last to deliver him up into the hands of his enemies; and if this were the same prophet that foretold the former victory, (as the vvords seem here to import, And the prophet came to the king of Israel) the king had the more rea∣son now to give credit to what he said.

Vers. 23. Their gods are gods of the hils, therefore they were stronger then we.]

This speech of the servants of the king of Syria, was grounded on that sottish con∣ceit of the heathen, that their gods bare rule some in one place and some in ano∣ther: and because the former battell was fought in a hilly countrey, therefore they concluded, that the gods of the Israelites were gods of the hils: the rather also in∣clining to this conceit (say some Expositours) partly, because the land of Israel was in a great part of it full of mountains and hils; and partly, because they had heard, that the Israelites used constantly to offer up their sacrifices in hils and high places. But however, observable it is; how herein also they flattered both their king, and themselves too; there is not a word spoken of their own cowardise, or the sen∣suality and security of their king, who was drinking himself drunk, when the Is∣raelites came upon them; but all their losse is ascribed to this, that their gods were gods of the valleys; and the gods of the Israelites, gods of the hils.

Vers. 24. Take the kings away, every man out of his place, and put captains in their rooms.] This they adde as implying, that their former losse might be by their means, rather then the cowardise of his own people; to wit, by their unfaithful∣nesse or want of skill in martiall affairs; or by their delicacy, and the evil ex∣ample they had given, in being feasting and drinking, when they should have been preparing for the battell.

Vers. 26. Ben-hadad numbred the Syrians, and went up to Aphek, to fight against Israel.] Which was in the tribe of Asher, Josh. 19.30, 31. and here Ben-hadad now chose to fight with Israel, not onely because it was a plain countrey, vers. 23. Let us fight against them in the plain, and surely we shall be stronger then they: but also, because this was one of those cities which his father had formerly taken from the Israelites, vers. 34. and so hither they might retire to shelter themselves, if the battell should go against them; as we see they did, vers. 30. But the rest fled to Aphek into the citie.

Vers. 27. And the children of Israel pitched before them, like two little flocks of kids.] hereby it appears, that the Israelites had divided their forces into two bo∣dies, and were but weakly provided for warre in comparison of the Syrians.

Vers. 28. Thus saith the Lord, Because the Syrians have said, The Lord is God of the hils, but he is not God of the valleys, &c.] As if he should have said, how∣ever you deserve not the least help from heaven, because of your wickednesse, and the little good done amongst you, by the former victory I gave you; yet to confute this blasphemy of the Syrians, even in the valleys I will again deliver all this great multitude into thine hand.

Vers. 30. And there was a wall fell upon twenty and five thousand of the men that were left.] Either by some warlike stratagem of the Israelites when they were battering the walls of the city; or, rather by some earthquake, or other immediate hand of God, overturning the walls upon them, perhaps when they were busied to raise them higher, or to make them stronger, that under the covert thereof they might the better shelter themselves against the Israelites, or whilest they were stan∣ding behind the wall to defend the city against the Israelites that sought to storm it.

Vers. 31. We have heard that the kings of the house of Israel are mercifull kings.] It seems their mercifull dealing with those they overcame in battell, had got the kings of Israel this report amongst other nations.

Vers. 34. And Ben-hadad said unto him, The cities which my father took from thy father, I will restore.] This may be meant of those cities which Ben-hadad his father took from Baasha king of Israel, chap. 15.20. who is here called the father of Ahab onely, because Ahab succeeded him in the throne: yet rather I believe that as now, so formerly in the dayes of Om••i the father of Ahab, the Syrians had made some inrodes into the land of Israel, (though it be not expressed in the sa∣cred story,) and taken some cities in that invasion, which now he promiseth to re∣store: but how he kept this his promise, we may see in the warre which A∣hab afterward made against him, for the recovery of Ramoth Gilead, chap∣ter 22.3.

And thou shalt make streets for thee in Damascus, as my father made in Samaria.] That is, thou shalt appoint thee in Damascus places of free tra∣ding for thy people, as I had in Samaria for the Syrians; or else, the streets here mentioned, are meant of places of trading for the Syrians, out of which the tribute now yeilded to Ahab should be raised yearely.

So he made a covenant with him, and sent him away.] Thus sleightly did Ahab passe over the great dammage the people of God had undergone, by his invading the land of Israel two yeares together, and that horrible blasphemy of him and his Syrians; in saying, that the Lord was God in the hils, and not in the val∣leys: but in the mean season, he that was thus ready to pity Ben-hadad, could persecute the poore prophets of God, and not shew them the least mercy at all.

Vers. 35. And a certain man of the sonnes of the prophets, said unto his neighbour in the word of the Lord, Smite me, I pray thee.] That is, one of those young prophets that were trained up in the Schools or Colledges of the pro∣phets, under their aged fathers; did in the name of the Lord, require one of his fellow prophets to smite him; to wit, with a sword, so as to wound him; as ap∣peares, vers. 37. and this he required; First, that being wounded he might the better resemble a souldier that had been in the battell, to whose custodie a prisoner was committed, verse 39. And secondly, that being wounded and bloudy he might the better in that his condition shew Ahab what he was to expect from the revenging hand of God; to wit, that the Lord should smite him, and that his bloud, and life too, should be required for sparing Ben-hadad: for thus it was usuall with the prophets, to foreshew in themselves a shadow of that calamity which they foretold should come upon others, Esay 20.2, 3, 4, Jerem. 27.2. and Acts 21.10, 11. see also Ezek. 12.3.12.

Vers. 36. Because thou hast not obeyed the voyce of the Lord, behold, assoon as thou art departed from me, a lion shall slay thee.] It is most probable, that this his neighbour that refused to strike him, was one of his fellow-prophets, and so was conscious to himself, that what the Prophet required, was indeed of God, and yet preferred his own reason before Gods command, and was there∣fore for his disobedience slain by a lion. However herein the Lord, as in a fi∣gure, discovered the justice of his punishing Ahab, who under a shew, and pretence of clemencie spared Ben-hadad, whom God had appointed to utter de∣struction.

Vers. 41. And the king of Israel discerned him that he was of the prophets.] It seems he was one that was known to the king; and so when the bloud and ashes were wiped from his face, he discerned who he was; or else, he might know him by his at∣tire, which when he addressed himself to speak to the king, having wiped his face, the king then observed, and not before.

Vers. 42. Because thou hast let go out of thy hand a man whom I appointed to utter destruction.] Happely Ahab had been expressely charged not to spare Benhadad, but however the Prophet had expressely told him, vers. 28. that because he and his Syrians had blasphemed the Lord, saying, The Lord is God of the hils, but not of the valleys; therefore the Lord would deliver them into his hands: neither could he therefore spare that blasphemous wretch without contempt of Gods known will, who had delivered him, as it were, into his power, that he might by him be slain for his blasphemy.

CHAP. XXI.

Vers. 3. THe Lord forbid it me, that I should give the inheritance of my fa∣thers unto thee.] Thus he rejected Ahabs motion with detestation; to wit, because the Lord had forbidden in his law the perpetuall sale of any mans in∣heritance, Levit. 25.23. The land shall not be sold for ever: and though therefore such a motion made by a prince in another kingdome could not have been rejected by any subject, without grosse disregard of that Majestie which God hath put upon princes; yet Naboth was bound in conscience to do it, and no doubt (though it be not here expressed) as he refused to satisfie the desire of his Soveraigne herein, so al∣so he humbly presented him with the reasons why he durst not do it; and made it appear, that it was not so much the parting with his vineyard, as his sinning against God in parting with it, that he stumbled at; whereby it appears also, that this Na∣both was a pious man, and zealous of observing Gods law, even in these idola∣trous times, which made his bloud cry the louder for vengeance against Ahab and Jezebel.

Vers. 4. And he laid him down upon his bed, and turned away his face. &c:] As one that was discontented, and therefore would have no body to speak to him, that cared not to see any body, nor to have any body see him.

Vers. 7. I will give thee the vineyard of Naboth the Jezreelite.] This is spoken in a vaunting way; and it may have reference either to Naboths refusing to give Ahab his vineyard; as if she had said, Though he will not give thee his vineyard, I will; thou shalt not need to purchase it, nor to stand to his curtesie, whether he will yield it up to thee or no, I will give it thee; or else; to those foregoing words of Jezebel, Doest thou now govern the kingdome of Israel; as if she had said, One would think a king should not whine for a subjects deniall of such a thing, having so much power to satisfie himself; but since thou knowest not how to improve thy power, I that am but a woman will do it for thee, I will give thee the vineyard of Naboth the Jezreelite.

Vers. 8. So she wrote letters in Ahab's name, &c.] To wit, Ahab not knowing, nor caring to know, what course she took for the accomplishing of that promise she had made of getting Naboths vineyard for him.

Vers. 9. Proclaim a fast, and set Naboth on high among the people.] Some un∣derstand this thus, that Naboth should be set, as in regard of his dignity he used to be, in some eminent place amongst the chief men of the city, as if there had been no evil at all plotted against him; and then on a sudden the witnesses should out, and accuse him of blaspheming God and the king. But I rather think, that malefactours when they came to be tried before the Magistrate were usually set upon some scaffold where they might be in the sight of the people, and thence it was that Jezebel wrote in her letters, And set Naboth on high amongst the people. As for the fast to be pro∣claimed, that was enjoyned to make a shew, as if indeed such a horrible wickednesse had been committed by Naboth, as might bring Gods wrath upon all the nation, and for the diverting whereof, therefore it was fit the people should in a solemn manner humble themselves, and cry unto God for mercy.

Vers. 10. And then carry him out, and stone him, that he may die.] For so the Law of God had appointed him to be punished that should blaspheme the name of the Lord, Levit. 24.15, 16. Whosoever curseth his God shall bear his sinne, and he that blasphemeth the name of the Lord, he shall surely be put to death: and him also that should curse his father, Exod. 21.17. And he that curseth his father or his mother shall surely be put to death: the Prince therefore being the father of the people (pater patriae) it seems the cursing of him (which is also a sinne forbidden by the Law, Exod. 22.28, Thou shalt not revile the gods, nor curse the ruler of thy people) was usually likewise punished after the same manner.

Vers. 11. The Elders, and the Nobles, who were the inhabitants in his citie. did as Jezebel had sent unto them, &c.] It may well seem strange that the letters of A∣hab, enjoyning such a grosse and horrible act of injustice, should without any scruple be so readily obeyed by the Elders and Nobles of Jezreel: but for this we must con∣sider, First, that Israel was now become idolatrous, and in all other respects exceed∣ingly corrupt; & it is no wonder that a people that have changed their Religion at the will of a supreme Magistrate, should do any thing else that he will command them: Secondly, that the imperious severitie and crueltie of Jezebel had doubtlesse brought this people into a miserable bondage and thraldome: Thirdly, that Naboth being a man strictly conscionable, amongst a lawlesse degenerate people, it is likely they were glad of an opportunitie to wreak their teen upon him: Fourthly, that Jezebel might inform them that Naboth had done this, she charged him with some private discourse betwixt the king and him, onely the king had no witnesses of his perem∣ptory and blasphemous speeches, and so that she desired was onely this, that some witnesses might be found, that (upon the credit of the kings word) would charge him with this, which could not otherwise be legally proved, and that thereupon he might be condemned for blasphemy, and put to death.

Vers. 13. Then they carried him forth out of the citie, and stoned him with stones, that he dyed.] And with him his sonnes were also put to death, (as it seems, 2. Kings 9.26. Surely I have seen yesterday the blood of Naboth, and the blood of his sonnes, said the Lord, and I will requite thee, &c.) which was directly against the law of God, Deut. 24.16. The fathers shall not be put to death for the children, nor the children for the fathers: their aim herein was doubtlesse, that Ahab might without opposition enjoy Naboths vineyard: But with what pretence of ju∣stice

they did it, it is uncertain; perhaps as some think they might alledge, that in punishing so execrable a wickednesse, Gods severity against Achan was a president fit to be followed, whose sonnes and daughters were stoned together with him, Josh. 7.24.

Vers. 14. Then they sent to Jezebel, &c.] To shew how ready they had been to do what she had enjoyned; for though the letters they had received were written to them in the kings name, yet they knew well enough, that the affairs of the king∣dome were chiefly swayed by her, and that she did all, and carried all in a man∣ner as she pleased, and therefore their care was chiefly to ingratiate themselves with her.

Vers. 15. Jezebel said to Ahab, Arise, take possession of the vineyard of Na∣both, &c.] Some conceive that Naboth was of the bloud royall, and that Ahab was now the next heir; which they judge the more probable, because Naboths vineyard lay so close upon Ahabs pallace; others, that it was a custome or sta∣tute at this time amongst the Israelites, that the goods and lands of them that were put to death for any capitall offence against the king, were escheated to the crown; or at least, that in this particular the judges had so determined: and indeed, why might they not in this disregard the direction of Gods law, as well as in putting his sonnes to death? however, if they would enter upon the vineyard, who durst now oppose it? which might be the onely ground why with such confidence she appoints her husband to go and take possession of Naboths vineyard.

Vers. 18. Arise, go down to meet Ahab king of Israel, which is in Samaria, &c.] That is, who reignes in Samaria (for in the next words it is said, that he was now in Naboths vineyard, which was in Jezreel, vers. 1.) or secondly, though in∣deed he was at present in Naboths vineyard, when God spake to Elijah, yet he might be appointed to meet him in Samaria, because he was presently to return thi∣ther; or rather thirdly, this clause which is in Samaria, hath reference to the word, Israel; because the subjects of the kings of Judah were also Israelites; therefore by way of distinction, Ahab is called king of Israel which is in Samaria, that is, in the kingdome of Samaria.

Veas. 19. Thus saith the Lord, Hast thou killed, and also taken possession?] Much evil is charged upon Ahab in these few words, namely; First, his unjust sei∣sing upon the goods of his subjects: Secondly, his desperate accomplishing his de∣sires herein, by the bloudshed and murther of the owner: And thirdly, that after he had taken away his life, he was so farre from relenting for what he had done, that as rejoycing in the successe of his project, he had gone and taken possession of the vineyard of Naboth: nor need it seem strange, that what was plotted and acted by Jezebel, should be laid to Ahabs charge: First, because the originall of all was from his coveting of the vineyard: And secondly, because where the wife doth any evil with the allowance or connivance of her husband, the husband is there guilty as well as the wife.

In the place where dogs licked the bloud of Naboth, shall dogs lick thy blood, even thine.] This was partly accomplished, in that as in the high way, in Jezreel, where Naboth was stoned, the dogs licked Naboths bloud: so also the dogs licked Ahabs bloud in the poole of Samaria, Chap. 22.38. And one washed his chariot

in the poole of Samaria, and the dogs licked up his bloud, &c.] And indeed the words seem principally to intend, the licking of Ahabs bloud in particular, thine e∣ven thine: But secondly, it was partly also accomplished in the dogs licking of the bloud of Joram, Ahabs sonne; whose dead body was cast out in that very plat of ground where Naboth was stoned, and that to fulfill this prophesie, 2. Kings 9.25, 26. Then said Jehu to Bidkar his captain, Take up, and cast him in the portion of the field of Naboth the Jezreelite: for remember, how that when I and thou rode toge∣ther after Ahab his father, the Lord laid this burden upon him. Surely I have seen the bloud of Naboth, and the bloud of his sonnes, said the Lord, and I will re∣quite thee in this pla••••: where also we may see that Elijah did openly deliver this message to Ahab, which now God gave him in charge, his servants and courtiers being about him.

Vers. 20. And Ahab said to Elijah, Hast thou found me, O mine enemie?] The last time Elijah had been with Ahab, he ranne before Ahabs chariot, and all seemed then to be peace betwixt them; but now hearing Elijah threaten him so, he brake out, Hast thou found me, O mine enemy? that is, can I never be quiet for thee, but thou must audaciously hunt me out? It was a wonder that I have been so long ridde of thy threatnings; but thy hatred of me will not suffer thee to let me be in peace long; for now again thou art come, after the old manner, denouncing judgements against me.

Thou hast sold thy self to work evil in the sight of the Lord.] That is, thou hast wholly yielded up thy self to the devil, to do onely that which is evil in his sight, notwithstanding thou canst not but know that all thou doest is done in the sight of the Lord: for as bondslaves that sell themselves, do voluntarily give up themselves to be wholly in the power of their masters that buy them, so those that yield them∣selves to be slaves to sinne, and under the bondage of the devil, all their counsel, words, and endeavours, are voluntarily still for sinne, neither can they ridde them∣selves of this slavery, though sometimes they feel the inconvenience of it; and indeed herein lies the chief difference between the bondage of the righteous under sinne, and the bondage of the wicked: the righteous are sold under sinne, as Paul saith of them, Rom. 7.14. I am sold under sinne, they are tyrannically overruled. by sinne, though they strive against it: but now wicked men do sell themselves to do evil; and this doubtlesse is the principall thing for which Ahab is here said to be sold to work evil, as the like phrase is in the same sence used, concerning the Israelites, 2. kings 17.17. to wit, that they sold themselves to work evil in the sight of the Lord, to provoke him to anger: but yet withall it may be meant of the slavery he was kept in by his wife Jezebel, that to injoy her love and favour, and to keep her in peace with him, he had given up himself as a servant to be at her command, not daring to refuse the doing of any evil, which she would have done; and therefore these two are joyned together, vers. 25. Ahab did sell himself to work wickednesse, whom Jezebel his wife stir∣red up.

Vers. 21. And will cut off from Ahab him that pisseth against the wall, &c.] See chap. 14.10.

Vers. 27. He rent his clothes, and put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went foftly.] That is, slowly, and heavily, as sorrowfull men and

mourners use to do; & thus wicked Ahab humbled himself, but it was merely for fear of the vengeance threatned, not because he truely repented of the sinnes he had com∣mitted; whence it was also that this humiliation of his was not available for the pardon of his sinne; but onely procured a proroging of the chief evils threatned to the dayes of his sonne Joram, vers. 29. a temporary reward of a temporary peni∣tence; and that chiefly, to let us see how assuredly true penitents may expect much more from God, since the slavish humiliation of Ahab was thus farre regarded.

CHAP. XXII.

Vers. 2. JEhoshaphat the king of Judah came down to the king of Israel.] Since the first revolt of the ten tribes under Jeroboam from the kingdome of Judah, there had been continuall warres betwixt the kings of Judah and Israel: but when Jehoshaphat came to the crown of Judah, and had a while continued the wars against Ahab, with good successe, 2. Chron. 17.1, 2, 3. And Jehoshaphat his sonne reigned in his stead, and strengthened himself against Israel. And he placed force•• in all the fenced cities of Judah, &c. And the Lord was with Jehoshaphat, because he walked in the first wayes of his father David; fearing, it seems, lest their divisi∣ons might expose them both to the prevailing power of the Syrians, who began in in these times to encroach upon them, he judged it the best policie to put an end to these warres betwixt them and the kings of Israel, and so made a firm league with Ahab, and made also a match betwixt his sonne Joram, and Athaliah the daughter of Ahab, 2. Chron. 18.1. and 21.6. and hereupon it was that Jehoshaphat went down to visit Ahab; who with great cost and state entertained and feasted both him and his followers, 2. Chron. 18.2. Ahab killed sheep and oxen in abundance for Jehoshapat, and for the people that were with him.

Vers. 3. (And the king of Israel said unto his servants, Know ye that Ramoth in Gilead is ours? &c.] One article in the league, which three years since Ahab had made with Ben-hadad was, that he should restore all the cities of Israel which were in his possession, chap. 20.34. And Ben-hadad said unto him, The cities which my father took from thy father, I will restore. But Ramoth Gilead, it seems, he was loth to part with, and therefore now Ahab enters into consultation to recover it by forte, since he would not by fair means yield it up to him. It was a goodly citie, and besides it belonged to the Levites, and was a citie of refuge, Josh. 21.38. and therefore no wonder though he were unwilling that it should be any longer in the hands of the Syrians.

Vers. 6. Then the king of Israel gathered the prophets together about foure hundred men, &c.] To wit, his Baalitish false prophets, who were the great supporters of that linsey woolsey religion, that was now in fashion amongst the Israelites, pretending themselves the prophets of the Lord Jehovah, the God of Israel, and yet withall the priests of Baal: as by the number we may guesse, perhaps they were those foure hundred prophets of the groves, which were reserved from appearing to Elijahs cha∣lenge, chap. 18.19, 20. however they were doubtlesse of Baals false prophets; for such Jehoshaphat knew them to be, and therefore could not rest in their predictions, vers. 7. and Jehoshaphat said, is there not here a prophet of the Lord besides, that we might enquire of him.

Vers. 8. And the king of Israel said unto Jehoshaphat, There is yet one man &c.] To wit, in Samaria, whom I could presently send for: this word yet may have reference either to those prophets that had prophecyed good successe to Ahab; to wit, that besides those, there was one man, a prophet of the Lords; or else, to the true prophets of the Lord; to wit, that though they were all in a manner slain or fled, there was yet one man left; namely, Micaiah the sonne of Imlah, &c.

And Jehoshaphat said, Let not the king say so.] As if he should have said, we must not say, we hate the prophets of the Lord, because they speak that which plea∣seth us not; if he be a faithfull prophet of the Lords, he must speak the truth what ever it be; and God forbid the king should say, that for that he hates him.

Vers. 11. And Zedekiah the sonne of Chenaaenah made him horns of Iron, &c.] whereby was signified the power of these two kings that were now to go against the Syrians for the recovery of Ramoth Gilead.

Vers. 13. Let thy word, I pray thee, be like the word of one of them, &c.] This the messenger that came for Micaiah might say: first, out of a kind of carnall cur∣tesie, as wishing well to the prophet: and secondly, out of some speciall desire he had that the warre should go forward.

Vers. 15. And he answered him, Go, and prosper; &c.] This Micaiah spake ironically, not to deceive Ahab, (for we see, he spake these words after such a man∣ner that Ahab himself perceived he meant not what he said) but by way of deriding the false prophets, who had all returned this pleasing answer to Ahab, and to inti∣mate, that he knew well enough that the king would not be pleased unlesse he said the same that they did; and therefore Micaiah said not, Thus saith the Lord, Go, and prosper, &c. but in a tone of derision, Go and prosper, for the Lord shall deli∣ver it into the hand of the king; as if he should have said, you had best go as your prophets advise you, they all tell you, that your expedition against Ramoth Gilead shall be prosperous, and that the Lord shall deliver it into your hands, and can you question the truth of such oracles? Indeed I know well that I•• shall not be so, but if I tell you the truth, I know you will not believe me, and therefore since you de∣sire to be deceived, be deceived; Go and prosper, &c. this was that which Micaiah intended, and the like ironicall expressions we have in other places, as that Gen. 3.22. concerning our first parents, when they by sinne were fallen from that blessed estate wherein God had created them: Behold the man is become like one of us, to know good and evil: and that of Elijah to Baals priests, 1. Kings 18.27. Crie aloud, for he is a God, either he is talking, or he is pursuing, or he is in a journey▪ or peradventure he sleepeth, and must be awaked: and that of Solomon, Eccles. 11.9. Rejoyce O young man in thy youth, and let thy heart chear thee in the dayes of thy youth, and walk in the wayes of thine heart, and in the sight of thine eyes.

Vers. 17. And he said, I saw all Israel scattered upon the hills as sheep that have not a shepherd. &c.] Hereby was intimated, that Ahab should be slain, and his ar∣my routed; this expression of being scattered upon the hills, is used, because in that countrey, when they sought to escape the enemy that pursued them, they used to fly to the hills and mountains, there to hide themselves; whence is that, Matth. 24.16. Then let them which be in Judea flee into the mountains.

Vers. 18. Did I not tell thee, that he would prophesie no good concerning me, but evil.] By these words Ahab sought to intimate to Jehoshaphat, that he should not be troubled with these words of Micaiah, but conceive of them as spoken (as he had beforehand said he would do) out of hatred and malice against him. And indeed happely hereby it was that Jehoshaphat was deceived, and so went with Ahab, though Micaiah had foretold the death of Ahab, and dispersion of his army.

Vers. 19. And he said, Heare thou therefore the word of the Lord.] This word therefore hath relation to that which Ahab said to Jehoshaphat: Did I not tell thee, that he would prophecie no good concerning me, but evil, as if the Prophet had said; seeing thou art displeased at what I have said, and wilt not believe, but that I have spoken it out of ill will, I will now largely shew you the whole vision that I saw.

I saw the Lord sitting on his throne, and all the host of heaven standing by him on his right hand and on his left.] That is, the Angels who are the ministers of the God of heaven, at whose command they are continually imployed, and if in this host the evil spirits are also included, they are called the host of heaven: onely be∣cause they also are under the overruling power of God, and are ministers to execute his vengeance on the wicked, and were happely such as stood now on his left hand.

Vers. 20. And one said on this manner, and another said on that manner.] This is added onely to imply, that God hath divers wayes and means whereby he can ac∣complish that which he hath purposed in himself.

Vers. 25. Thou shalt see in that day, when thou shalt go into an inner chamber to hide thy self.] To wit, lest he should be slain, for incouraging the king to go a∣gainst Ramoth Gilead by his false prophecy.

Vers. 26. Take Micaiah, and carry him back unto Amon the governour of the city, and to Joash the kings sonne.] This Joash was, it seems, either the sonne of Ahab, or rather the sonne of Omri the father of Ahab, and called usually amongst the people the kings sonne, and being in some place of authority in the citie, the Prophet was sent to him, together with Amon the governour of the citie. As for these words of Ahabs, Take Micaiah and carry him back; from hence it may be probably gathered, that when at first they fetched Michaiah, they fetched him out of prison, whither he is now sent back again; and because of this many Expositours incline to think, that this Micaiah was that Prophet that formerly threatned, that his life should go for the life of Ben-hadad, whom he had sent away in peace, chap. 20.42. and that for this he had been ever since kept in prison.

Vers. 27. Put this fellow in prison, and feed him with bread of affliction. &c.] That is, with a diet course and scanty, a poore pittance, enough to hold life and soul together, such as is usually allowed to poore captives and slaves, and will onely serve to prolong their affliction and misery. See Deut. 16.3▪

Vers. 29. So the king of Israel and Jehoshaphat the king of Judah went up to Ra∣moth Gilead.] It was much that good Jehoshaphat should cause Micaiah to be sent for, and then suffer a proud Baalitish priest to smite him on the cheek before his face, and heare the king with such a severe charge send him back to prison, and never open his mouth to speak a word for the poore Prophet: but that he should go up to Ramoth Gilead with Ahab, after the Prophet had foretold the dangerous event of

this expedition is farre more strange, and indeed all that can be said herein is this, that either he was so farre overborn with the confidence of those foure hundred Pro∣phets that promised victory, that he began to think (however at first he suspected them) that their words might prove true rather then Micaiahs, the rather, because he knew that they should fight in a just cause, which God usually favours; or else, that having engaged his word already to Ahab, with whom he had lately joyned himself in affinitie, he was loth to shrink now upon the words of Micaiah, but chose rather to hazard the successe, and to make triall what the event would be.

Vers. 30. And the king of Israel said unto Jehoshaphat, I will disguise my self, &c.] Great personages are usually most laid at in battels; and besides, the prophesie of Micaiah had scared Ahab doubtlesse, though he seemed to slight it; yea perhaps he might also heare of the king of Syrias charge to his souldiers concerning him; to avoid therefore this danger, and so if it might be, to elude Micaiahs threat, he re∣solves to disguise himself, and to enter the battel in the habit of an ordinary captain. But yet happely Ahab pretended that he did this, onely that the Syrians might not know there were two kings in the battel, lest they should thereby be rendred the more cautelous and wary in their fight. And thus he might indeed upon a fair ground wish Jehoshaphat to go on in his robes, because he would not put upon him the disguising of himself in the attire of a common souldier or captain.

Vers. 31. Fight neither with small nor great, save onely against the king of Isra∣el.] This the king of Syria commanded his two and thirty captains, 1. Kings 22.31. first, because he might well hope that the death or taking of the king would be the readiest means to rout the whole army; or secondly, because he desired to wipe off the dishonour that fell upon him in the last battel, by bringing Ahab under his mer∣cie, as he was then exposed to the mercy of Ahab. So well doth he repay the mercie which the king of Israel had then shown him, and that no doubt by the speciall hand of Gods providence, to convince him of his folly in sparing him, whom God would have had destroyed.

Vers. 32. Jehoshaphat cried out.] That is, he cried out for help, to wit, both by calling upon Ahab to help him (whereby it may be the Syrian captains perceived that he was not the king of Israel) and by calling upon God for succour, who thereupon helped him (as it is said, 2. Chron. 18.31.) and moved the Syrians to depart from him; onely, the Lord was pleased by bringing him into this danger, to let him see his folly in going out with Ahab, notwithstanding the Prophet Micaiah had given him so fair a warning.

Vers. 34. Turn thine hand, and carrie me out of the host, for I am wounded.] That is, out of the battel; for he left not the camp, lest his souldiers should fly, but was stayed up in his chariot untill the evening, vers. 35. and thus at last the venge∣ance of God fell upon him for his idolatry, and for his persecuting Gods prophets, but especially for the death of Naboth.

Vers. 38. And one washed the chariot in the pool of Samaria, and the dogs licked up his bloud, &c.] See the note, chap. 21.19, 41.

Vers. 42. Jehoshaphat was thirty and five yeares old when he began to reigne, and he reigned twenty and five yeares in Jerusalem.] Seeing therefore he began his reigne in the fourth yeare of Ahab, as it is said in the foregoing verse, who reigned

two and twenty years in Samaria, it must needs follow, that whilest Jehoshaphat sate in the throne of Judah Ahab reigned in Israel about seventeen or eighteen years; A∣haziah the sonne of Joram two years, and Jehoram his brother, the second sonne of Ahab about foure years, and then Jehoshaphat dyed, and Jehoram his sonne reigned in his stead: indeed some Expositours hold, that Jehoshaphat was designed and made king by his father Asa ten yeares, or thereabouts, before his father dyed, and that of this it must be understood which is said here, that he was thirty and five yeares old when he began to reigne; namely, when he was designed king in his fathers life time, and consequently, that he was five and fourty years old when he began to reigne alone by himself; and this I conceive to be most probable: nor can I well see how we can reconcile that seeming contradiction, betwixt the words of the sacred Scripture, in 2 Kings 8.26. and 2 Chron. 22.2. unlesse this be taken for granted. Besides, sure we are that Jehoshaphat himself did thus; namely, that he made his sonne Jehoram king in his life time, to wit, about the seventeenth yeare of his reigne, happely when he went with Ahab to Ramoth Gilead, as may be ga∣thered from the 2. Kings 1.17. and that having reassumed the government to him∣self at his return home, afterwards about the twenty first or twenty second of his reigne, he again put the government into his sonne Jehorams hands, some two years before he dyed.

Vers. 43. Neverthelesse, the high places were not taken away.] In 2 Chron. 17.6. it is said, that he did take away the high places: But the like objection concerning Asa is answered before, Chap. 15.14.

Vers. 45. Now the rest of the acts of Jehoshaphat, &c.] Many of these are also re∣corded in the Scripture-Chronicles; as first, how in the third yeare of his reigne he sent teachers into all the places of his land where they wanted instruction, 2 Chron. 17.7. secondly, how he recovered the tribute due unto him by the Arabians and Philistines; from the one he had silver, from the other he had sheep and goates to the number of fifteen thousand and foure hundred: 2 Chron. 17.10, 11. thirdly, how he joyned himself in affinity with Ahab, giving his sonne Joram in marriage to Athaliah Ahabs daughter, 2 Chron. 18.1. fourthly, how being reproved by Jehu the prophet at his return from Ramoth Gilead for helping Ahab, he again visited his kingdomes, and reformed what he found out of order both in matters of religion and justice, 2 Chron. 19.1, 11. and fifthly, how the Aramites or Damascens, with the Moabites Ammonites and Idumeans invading the land of Israel with a mighty ar∣my, Jehoshaphat proclaimed a fast, and sought the Lord; whereupon the prophet Jehaziel foretold the victory which should be obtained without any bloudshed on his part, which accordingly came to passe; for the next day these nations disagree∣ing for some causes amongst themselves, those of Ammon and Moab set upon the Idumeans and brake them utterly; which done, they also slew each other, in which broil Jehoshaphat arriving, took the spoil of them all without any losse on his part, 2 Chron. 20.1—30.

Vers. 47, There was then no king in Edom: a deputy was king.] To wit, they had a deputy se•• over them by the kings of Judah, and so it had been ever since the dayes of David, 2 Sam. 8.14. and this is here inserted, either to intimate, that this it was that gave him the advantage of building a fleet at Ezion-Geber, which was in

Edoms territories; of which in the following verse: or else to note, how to this time God continued this nation in subjection to the kings of Judah, though present∣ly after in the dayes of his wicked sonne they rebelled against him: indeed we reade that some of the Idumeans were in the field with the Moabites and Ammonites a∣gainst Jehoshaphat, 2. Chron. 20.10, 22, 23. but first these might be some volun∣tary mercenaries, not sent out by the state: secondly, even these it seems were not so firm as was expected against Judah in that expedition, and therefore were slain by them of Moab and Ammon, 2. Chron. 20.23. The children of Ammon and Moab stood up against the inhabitants of mount Seir, utterly to slay and destroy them: and thirdly, most clear it is, that the Idumeans did not declare themselves, and openly revolt from the crown of Judah, and make themselves a king, till the dayes of Jeho∣ram, 2. Chron. 21.8. In his dayes the Edomites revolted from under the dominion of Judah, and made themselves a king.

Vers. 48. Jehoshaphat made ships of Tharshish to go to Ophir for gold, &c.] Or ships to go to Tharshish, or Tarshish, 2. Chron. 20.36. Concerning which, see the note, 1. Kings 10.22. Here it is said in the following verse, that Ahaziah desired to joyn with Jehoshaphat in that voyage, and that he would not consent thereto; but in the 2. Chron. 20.36, 37. it is said, that he did joyn with Ahaziah in this work, and that hereupon the Prophet Eliezer came to him, and reproved him, and foretold that his ships should be broken, which accordingly came to passe in the very port of Ezion-geber; it seems therefore that at first when Ahaziah desired this, Jehosha∣phat would not, but at last overcome with the king of Israels importunitie he yield∣ed; or else, that when a second time Ahaziah desired again to joyn with Jehosha∣phat in a navy, Jehoshaphat did then deny him, as it is here said, vers. 49. as having had sufficient warning by the losse of his former ships.

Vers. 51. Ahaziah the sonne of Ahab began to reigne over Israel in Samaria the seventeenth yeare of Jehoshaphat king of Judah, &c.] But may some say, if Je∣hoshaphat began to reigne in the fourth yeare of Ahab, as is noted above vers. 4. then the seventeenth of Jehoshaphat must needs be but the twentieth or the one and twentieth of Ahab: now since Ahab reigned two and twenty years, how is it said here, that Ahaziah the son of Ahab began to reigne in the seventeenth yeare of Jehoshaphat? I answer, doubtlesse Ahaziah was made king by his father Ahab, about a yeare or two before Ahab died, and then reigned two years after his fathers death; so that he began to reigne, to wit, his father yet living, In the seventeenth yeare of Jehoshaphat, and after his fathers death he reigned also two years complete.

ANNOTATIONS Upon the second book of the KINGS, Commonly called, The fourth book of the KINGS.

CHAP. I.

THen Moab rebelled against Israel, after the death of Ahab.] By David the Moabites were subdued, and made tributaries to the Israelites, 2. Sam. 8.2. but when that great breach was made in the kingdome of Israel, ten of the tribes revol∣ting from the house of David, and making Jeroboam king, the Moabites it seems revolted also from the house of David, and rather chose to give themselves for vassalls to the kings of Israel, upon whose kingdome their land bordered, and so they continued unto the dayes of Ahab; and now upon some advantage espied, to wit, the late overthrow of the Israelites by the Syrians, and the death of Ahab; or per∣haps the feeble spirit and weak condition of Ahaziah, because of his fall, Mesha the present king of Moab rebelled, and refused any longer to pay the tributes of an hun∣dred thousand lambes, and an hundred thousand rammes with their wool which hi∣therto he had paid yearely to the kings of Israel, chap. 3.4, 5.

Vers. 2. And Ahaziah fell down through a lattesse in his upper chamber, &c.] Walking in his palace of Samaria, some grate in the floor of his chamber (whereby perhaps light was conveyed to the lower room) did suddenly break, and so he fell through, and was mortally bruised with the fall: and thus God began already to cut off the accursed posterity of wicked Ahab. Indeed it may well seem somewhat im∣probable, that there should be lattesses in the upper chambers of a kings palace to let in light to the chambers beneath them; and therefore some understand by the word here translated the upper chamber, the flat roof of his house, and by the lattesse the battlements that used to be about the roofs of their houses, Deut. 22.8. and indeed for the reason before alledged, I make little question but that it was either the battle∣ments on the house top, or some rails with lattesses, or crosse barres, in some gallery adjoyning to his upper chamber (not unlike to our belconies) whereon the king leaning they brake, and so he fell through, and was mortally bruised.

And he sent messengers, and said unto them, Go, enquire of Baal-zebub, &c.] That is, the God of flies: why he was so called it is uncertain, whether because it was said, that this God appeared to his priests in the likenesse of a flie, and so buzzed his oracles into their eares, or because of the swarms of flies that were continually in his Temple, by reason of the multitude of sacrifices that were there daily slain; or rather, because they supposed this their idol-god, called here the god of Ekron, had power over the flies, wherewith in those hot countreys they were much annoyed, especially in Ekron, which stood in a moist wet countrey near the sea; or perhaps, in remembrance of some grievous judgement of flies, from which they conceited this their God had delivered them; but howsoever, certain it is, that this idol in time

grew very famous, and thence the Jewes afterwards used to call the prince of Devils Beelzebub, Matth. 12.24.

Vers. 5. And when the messengers turned back, &c.] Some Expositours con∣ceive, that so soon as Elijah had delivered that message, which God had given him in charge, to Ahaziahs messengers, on a suddain he was taken away out of their sight, (for so they understand the last words of the foregoing verse, and Elijah departed; that is, he immediately vanished away) and that this it was that so affrighted the messengers, that they durst not go on in their journey: but I rather think with o∣thers, that Elijahs telling them the secret message which they were sent about, and his foretelling the kings death, made them encline to think he was a prophet, and there∣upon to return presently to the king that sent them.

Vers. 8. And they answered him, He was an hairy man, &c.] This may be meant either that Elijah had much haire on his head or face; or else, that he had a hai∣ry mantle about him: and such indeed it seems was the usuall habit of the prophets in these times, suitable to the chief subject of their preaching, to wit, repentance: Zachary 13.4. Neither shall they wear a rough garment to deceive: and there∣fore it was that the Baptist (that he might be known to be a prophet, and that second Elijah, that was foretold should be sent amongst them, Mal. 4.5.) was clad after the same manner as Elijah was, Matth. 3.4. And the same John had his rai∣ment of Camels haire, and a leathern girdle about his loyns, and his meat was lo∣custs and wild honey.

Vers. 9. Then the king sent unto him a captain of fifty with his fifty, &c.] To wit, to apprehend him, as resolving doubtlesse to take away his life, to which it is probable, his mother Jezebel did vehemently provoke him: howsoever, herein was the madnesse of his rage notably discovered: had he not thought Elijah armed with a power above that of man, what needed he have sent a troop of souldiers to appre∣hend one poore unarmed man: and if he did think so, what a desperate folly was it to fight against the Almighty?

And he spake unto him, Thou man of God, the king hath said, Come down.] This he spake by was of derision and scorn; as if he should have said, you that boast your self to be a man of God, and under that pretence take liberty to send what bold messages you please to your king; know, that the king by me commands you to come down, and if you obey not his command, here I have those that will fetch you down.

Vers. 10. If I be a man of God, then let fire come down from heaven, &c.] If I be indeed a man of God, as you onely term me in scorn and derision, let it be manifest in the coming of that to passe, which I now foretell; even, that fire may come down from heaven and consume thee and thy fifty: this he denounced against them, out of a singular zeal for Gods glory, and by a speciall instinct of Gods spirit: and therefore when the disciples of Christ, out of a carnall desire of revenge, would have imitated this act of Elijah; they were reproved by our Saviour; the rather, because they, in regard of the Gospel, that were called to preach were more espe∣cially to shew all meeknesse and gentlenesse to men, and to desire rather to save then to destroy, Luke 9.54, 55. And when his disciples James and John saw this, they said, Lord, wilt thou that we command fire to come down from heaven, and

consume them even as Elias did: But he turned, and rebuked them, and said, Ye know not what manner of spirit ye are of, &c.

Vers. 11. O man of God, thus hath the king said, Come down quickly.] To expresse his bold resolution, and that he feared not to execute the kings command, because of that terrible end which befell the former captain and his fifty; he not onely injoyns the prophet to come down, but presseth him also to do it speedily, as implying that he would not be delayed, but would dragge him down by force, if he would not yield instantly.

Vers. 13. And the third captain of fifty went up, and came and fell on his knees before Elijah &c.] Though he had not so much faith, and courage, and goodnesse in him, as to disswade the king from sending again, or to refuse to obey his com∣mand, yet out of the feare of that vengeance that fell upon those that were sent before, he humbled himself before the prophet, and sued to him to spare their lives.

Vers. 16. Thou shalt not come down off that bed, on which thou art gone up, &c.] We reade not of any violence that the king offered to the prophet when he was come to him, though thus boldly he seconded by word of mouth that message which he had formerly sent him by his servants; so mightily did God over-aw him, that erewhile was so resolute to be revenged on the prophet; and happely, the unexpected confidence of the prophet, in delivering this message, made him feare that he came armed with power from God, to execute some judgement on him, and so that might over-aw him.

Vers. 17. And Jehoram reigned in his stead, in the second yeare of Jehoram the sonne of Jehoshaphat, &c.] Ahaziah dying without children, his brother Jeho∣ram a second sonne of Ahab, chap. 3.1. reigned in his stead. But may some say, Ahaziah his brother began to reign in the seventeenth yeare of Jehoshaphat, 1 Kings 22.51. Jehoram therefore (though we should assigne to Ahaziahs reigne two com∣plete yeares, as is there said) must needs succeed in the nineteenth yeare of Jehosha∣phat, who reigned in all twenty five yeares, 1 Kings 22.42. and how is it then said, that he began his reigne in the second yeare of Jehoram the sonne of Jehoshaphat: I answer, that Jehoshaphat in the seventeenth yeare of his reigne, when he went with Ahab to recover Ramoth Gilead from the Syrians, designed as king his sonne Jehoram, and though when he returned, he reassumed the government into his own hands; yet the eighteenth yeare of his reigne (wherein Jehoram the sonne of Ahab entred upon the crown of Israel, chap. 3.1.) is here called the second yeare of Jehoram his sonne, as counting from his first designement to the crown in the life of his father.

CHAP. II.

Vers. 2. ANd Elijah said unto Elisha, Tarry here, &c.] God had revealed to Elijah that he should be taken up to heaven; as is manifest, vers. 9. and withall had enjoyned him; first, to visit those schools of the prophets which were at Beth-el and Jericho, that he might both by his counsell and prayers leave a blessing amongst them before his departure; and perhaps, that he might put into their hands that prophecy against Jehoram the king of Judah; which some yeares after

was to be delivered to him, whereof mention is made, 2. Chron. 21.12. And there came a writing to him from Elijah the Prophet, &c. Elijah therefore addressing him∣self to this journey, immediately after which he was to be taken up into heaven, ei∣ther because he knew not what witnesses God would allow to be present at that mi∣raculous act, and affected not the spreading of his fame thereby; or because he desired to be alone, that he might the better prepare himself for this his strange passage to heaven; or because he desired to trie the constancie of Elishaes love, or whether the Lord had revealed any thing to him concerning his rapture; or lastly, to make him the more desirous to go along with him: when he was going from Gilgal he advised Elisha to stay there.

Vers. 3. Knowest thou that the Lord will take away thy master from thy head to day?] This phrase of taking away Elijah from the head of Elisha, is either used to imply that he should be taken upward to heaven; or else rather, in relation to the manner of their sitting in the schools of the Prophets; where Elijah, as the father and teacher of the Prophets, used to sit in a higher place, as it were above their heads, and Elisha and the rest at a lower place, as it were at his feet: as it is said of the Apostle Paul, Acts 22.3. that he was brought up at the feet of Gamaliel.

And he said, Yea, I know it, hold you your peace. The Lord had revealed to Eli∣sha, that his master should be that day taken up into heaven; yea, as it seems, he had enjoyned him to attend diligently his going away, and had perhaps promised him, that if he saw him when he was taken up from him, he should have a double portion of Elijahs spirit, as Elijah afterwards told him, vers. 10. So eagerly there∣fore did he intend the expectation of this miraculous rapture of his master, that he was loth to entertain the least discourse with the Prophets, lest his master should on a sudden be taken away, and he not see it; and therefore he answers them so shortly, Yea, I know it; and enjoyns them presently to hold their peace.

Vers. 7. And fifty men of the sonnes of the prophets went, and stood to view a∣farre off.] To wit, to see the assumption of Elijah into heaven; and thus by Gods providence there were many eye-witnesses of this miracle; and so likewise had Christ many eye-witnesses of his resurrection and ascension, 1. Cor. 15.5, 6. &c. and Acts 1.9.

Vers. 9. Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee.] Thus it was also with Christ, John 16.23. Whatsoever you shall ask the father in my name, I will give it you: Ephes. 4.8. When he ascended up on high, he led captivitie captive, and gave gifts unto men.

And Elisha said, I pray thee, let a double portion of thy spirit be upon me.] That is, say some, the gift of prophesie to foretell future things, and the gift of working miracles; and others conceive that he asked twice as much of the gift of the spirit as Elijah had, out of a zealous unsatisfied desire to promote Gods glory, and to do good to his people; and accordingly, say they, whereas Elijah wrought eight mira∣cles, Elisha wrought sixteen; but I rather conceive, that hereby is meant onely a great and eminent measure of the gifts of the spirit; double in regard of the other Prophets, as alluding to the priviledges of the first-born, Deut. 21.17. he was to succeed in the room of Elijah, 1. Kings 19.16. He was to be a father to the schools of the Prophets, and to be chiefly imployed in opposing the corruptions of the times,

and therefore he craves a double portion of his spirit, that he might be furnished according to the eminencie of the place, and work he was to undertake.

Vers. 10. And he said, Thou hast asked a hard thing, &c.] That is, that which God doth very rarely afford to any man, no not to his servants the Prophets, so that to obtain this for thee from God, thou mayest well think it is no easie thing, Neverthelesse, saith Elijah, if thou see me when I am taken from thee, it shall be so un∣to thee: and this Elijah prescribed, as the condition of his obtaining his desire, because though the seeing of Elijah when he was taken away could no way be an advantage in it self to draw down a double portion of his spirit upon Elisha, yet this would be both a triall of his faith, which, where it is in truth, makes men with much vi∣gilancie and intention of mind, wait for the accomplishment of Gods promises, and that in the use of the means which he hath appointed, how unlikely soever they seem to be for the procuring of the promised blessing in the eye of our reason; and might also inform him how vehement his desire ought to be in seeking to obtain that great blessing from God which he now desired, and as a signe whereby he should know whether God would grant him his desire, or no.

Vers. 11. There appeared a chariot of fire, and horses of fire.] And thus this zealous fiery spirited Prophet, after he had long and happily fought a good fight of faith, and contended for God against all the errours and corruptions of his times, was at last carried triumphantly in a chariot of fire into heaven, that is, by the holy Angels appearing in the likenesse of a chariot of fire, and horses of fire, according to that of the Psalmist, Psal. 104.4. Who maketh his Angels spirits, his ministers a flaming fire; and so by this means the Lord did exceedingly honour his faithfull servant; and withall, as before the Law, by the taking up of Enoch into heaven, so now under the Law, by this rapture of Elijah; and then in the dayes of the Go∣spel, by the ascention of Christ, God was pleased to give evident and sensible proofs, that he hath prepared the heavens for the perpetuall abode of his Saints, and that though our bodies be laid for a time in the grave, yet they shall at last be taken up into heaven, there to live with God in everlasting glory; onely they must be changed, and of naturall weak corruptible bodies, they must be made spirituall glo∣rious incorruptible bodies; and such a change no doubt there was now made in the body of Elijah, that it might be fitted for heaven.

Vers. 12. And he cried, My father, my father, the chariot of Israel, and the horsemen thereof.] That is the strength and defence both of the Church and com∣monwealth of Israel, who by his doctrine and prayers, did more for the defence of the Israelites; then all their forces of chariots and horsemen could do: and this Eli∣sha spake, either as bewailing the losse of Elijah in this regard; or else, to expresse his thoughts concerning this manner of Elijahs rapture; namely that because he had been, as the chariot of Israel, and the horsemen thereof, for their defence and safetie; therefore he was now taken up with a chariot of fire, and horses of fire, and so carried triumphantly into heaven.

Vers. 13. He took up also the mantle of Elijah that fell from him.] When Elijah was caught up into heaven, his mantle fell from him, first, to shew that he was gone where he should no more have any need of his garments or any such thing: and se∣condly, that it might be left to Elisha, as a token that God had designed him to suc∣ceed

in Elijah place: out of grief for the losse of his master, he had torn his own gar∣ments, and now to comfort him again, that very mantle is as it were given him from heaven, wherewith at his first calling he was assured that he should succeed him in his propheticall office.

Vers. 14. And said, Where is the Lord God of Elijah; &c.] These were no words of distrust and doubting, but of invocation and faith, as if he had said, I shall now see whether the spirit of Elijah rests upon me or no, by attempting to work the same miracle; or, O Lord who by thy servant Elijah didst divide these waters, make it now manifest by the same miracle that thou hast given me the spirit of Elijah.

Vers. 15. And they came to meet him, and bowed themselves to the ground be∣fore him.] As to the father of the Prophets.

Vers. 16. Lest peradventure the spirit of the Lord hath taken him up, and cast him upon some mountain, &c.] See the note upon the 1 Kings 18.12.

Vers. 17. They sent therefore fifty men, and they sought three dayes but found him not.] Thus through their mistake, the rapture of Elijah to heaven was confirmed.

Vers. 19. But the water is nought, and the ground barren.] The land of Ca∣naan was a most fruitfull land, and had the waters of Jericho been alwayes nought and the ground barren, it is not likely they would have built a city there; or that Hiel the Beth-elite would so lately have reedified it in the dayes of Ahab, if it had been then so annoyed; but we see what the Psalmist saith, Psal. 107.33, 34. He turneth rivers into a wildernesse, and the watersprings into dry ground: A fruit∣full land into barrennesse, for the wickednesse of them that dwell therein. The sinnes of the inhabitants (and perhaps the reedifying of Jericho) had brought this curse upon the place: which now therefore they commend to Elishaes consideration, as expect∣ing that the Lord would now by miracles confirm the calling of this new father of the Prophets.

Vers. 20. Bring me a new cruse, and put salt therein, &c.] Salt was more likely to make the waters brackish, then any way to heal them, and the more was Gods power magnified, who could work this alteration in the waters by such contrary means; as for his appointing the salt to be brought in a new cruse, that might be enjoyned, either, first, to make sure that it should not be any way legally unclean; or secondly, to signifie the new change that should be made in the waters; or rather, thirdly, that it might not be supposed that the salt had virtue to cure the waters from the cruse by reason of any thing that had formerly been put into it but that it was merely of God that it was effectuall for this end, according to the words of Elisha in the following verse, when he cast the salt into the spring Thus saith the Lord, I have healed these waters. And indeed, it is probable, that for this very rea∣son the Prophet did appoint the men of the citie to fetch a new cruse of salt; namely, that they might be assured that there was no underhand dealing in working this miracle.

Vers. 23. And he went up from thence unto Beth-el.] Having visited the col∣ledge of the Prophets at Jericho, he went thence to that also at Beth-el, both to in∣form them of Elijahs rapture, and the Lords designing him to succeed in his place, and to confirm them in the truth, both by his counsel and prayers.

And as he was going up by the way, there came forth little children out of the city, and mocked him, &c.] Beth-el was the chief place where Jeroboams idolatry was practised, 1 Kings 12.28, 29. though therefore the prophets had seated themselves there, because there was most need of their presence, where was the springhead of that corruption: yet it seems, the inhabitants were most of Jeroboams religion, and no marvell then, though the little children had learnt of their idolatrous parents to scoff at Gods prophets, as here they did Elisha, crying after him as he went along, Go up thou bald-head, go up thou bald-head, wherein they did not onely revile him with the name of bald-head, but also scoffed at that report, which, no doubt, was soon spread abroad of Elijahs rapture into heaven; as if they should have said, you that report your master is gone up into heaven, why do not you go up after him? for in∣deed why they should by way of derision call upon him to go up the hill, as com∣monly it is thought these words were spoken, I cannot conceive.

Vers. 24. And he turned back, and looked on them, and cursed them in the name of the Lord, &c.] That is, by authority from God, he pronounced them ac∣cursed of God; and indeed therefore it is expressed, that he looked on them before he cursed them; to intimate, that he did not do it in a suddain passion, to revenge himself, but by the speciall instinct of God, and that to punish the wickednesse of the parents in the death of these their misnurtured children; and to let the Israe∣lites see, that if God would so severely revenge the reproaching of his prophets in the mouthes of little children; much lesse would he endure it in those that were of rip••r yeares. It is strange indeed, that the prophet after durst go to Beth-el; but he went under Gods protection, who was able to defend him, as he had done his master Elijah against the fury of king Ahaziah; when he had fetched fire from heaven upon his captains and their souldiers.

CHAP. III.

Vers. 1. NOw Jehoram the sonne of Ah•••• began to reigne over Israel in Sa∣maria, the eighteenth yeare of Jehoshaphat, &c.] Chap. 1.17. it is said, that he succeeded his brother Ahaziah, and began his reigne in the second yeare of Jehoram the sonne of Jehoshaphat; but that was onely, because Jehoshaphat when he went with Ahab against Ramoth Gi••ead, did designe his sonne Jehoram to be king in his room, and to govern the kingdome in his absence: howbeit at his return he resumed the government of the kingdome to himself, as we see in this place; and indeed there was good cause: for the trouble that Jehoshaphat was put to, to reform things at his return, 2. Chron. 19.4. argues no small distemper of the whole countrey, through the misgovernment of that his ungodly sonne in his absence: see the note, chap. 1.17.

Vers. 2. He put away the image of Baal that his father had made.] That is, he suppressed the worship of Baal which his father had set up, though he continued still the idolatry of Jeroboam in his golden calves: it was much indeed that this wicked king should reform so much; especially, his mother Jezebel being yet living, by whose means the worship of Baal was first brought in: but it may well be, that his conscience was a little startled with the death, first of his father, and then of his brother Ahaziah, occasioned by the strange fall that he got, and with the late re∣volt

of the Moabites from them; and besides, perhaps he knew that the Prophets of God attributed these things to the idolatry of the Israelites; and therefore intending an expedition against the Moabites, he resolved first to suppresse the idolatry of Baal, that so his warre against Moab might speed the better.

Vers. 7. The king of Moab hath rebelled against me: wilt thou go with me a∣gainst Moab to battel?] He rebelled in the dayes of Ahaziah, immediately after the death of Ahab their father, chap. 1.1. but Ahaziah was king little above a yeare, and the most of that time perhaps bedrid with his fall, and so could not undertake the reducing of Moab to their former obedience, and so now Jehoram his brother undertakes it so soon as ever he came to the crown.

And he said, I will go up, &c.] Whether it were out of a desire that Jehosha∣phat had to be avenged on the Moabites for their defection from the kings of Judah to Israel (for being formerly tributaries to David and Solomon, they had left the kings of Judah, and given themselves for vassals unto this time to Jeroboam and his successours) or for that they had lately with other nations made warre upon him, and invaded his land, 2. Chron. 20.1. or whether it were because Joram king of Israel had put down the worship of Baal in his kingdome, and so in this re∣gard he thought he might the more safely joyn with him in this warre against Mo∣ab, though he had been formerly reproved by Gods Prophets, first, for aiding Ahab when he went against Ramoth Gilead, 2. Chron. 19.2. and, secondly, for joyn∣ing himself with Amaziah to make ships to go to Tarshish, 2. Chron. 20.37. Yet now again he joyned himself with Jehoram the sonne of Ahab, and brother of A∣maziah in this his warre against the Moabites.

Vers. 8. And he said Which way shall we go up? And he answered, The way through the wildernesse of Edom.] That is, Jehoram asked Jehoshaphat which way they should go; and Jehoshaphat advised them to go the way through the wilder∣nesse of Edom, to wit, either that they might come upon the Moabites by a way they looked not for them; or that they might take the king of Edom and his forces along with him; or else, the better to assure that nation of the Edomites by the way, of whom they had the more cause to be jealous, because some of them had lately been in the field at Engaddi against Jehoshaphat, together with the Moabites and the Ammonites, 2. Chron 20.22. The Lord set ambushments against the children of Ammon, Moab, and mount Seir, which were come against Judah, and they were smitten: though at this time they were tributaries to Jehoshaphat, and so continued till his sonnes reigne, 2 Chron. 21.8.

Vers. 9. So the king of Israel went, and the king of Judah, and the king of E∣dom.] That is, the Viceroy of Edom, whom Jehoshaphat had set over them; for as yet they had no king of their own, 2. Chron. 21.8.

Vers. 11. Here is Elisha the sonne of Shaphat, which poured water on the hands of Elijah.] That is, Here is Elisha the servant or minister of Elijah: whe∣ther in this particular Elijah made use of Elishaes service, we need not enquire, be∣cause this was the ordinary imployment of servants that attended upon their masters; therefore with this proverbiall kind of speech this courtier speaks of him as Elijahs attendant, Here is Elishah that poured water on the hands of Elijah: and no doubt it was by the speciall instinct of Gods spirit, that Elisha was come along with the armie into these deserts of Edom.

Vers. 12. And Jehoshaphat said, The word of the Lord is with him.] So he judged, both because he was the disciple of so great a prophet, and perhaps his fame was already spread abroad; as also, because he conceived there was something in it, that he should be now come with the army.

So the king of Israel, and Jehoshaphat, and the king of Edom went down to him.] It was very much that three kings should go down to the prophet, and that they did not rather send for Elisha to come to them, as at other times the kings of Israel and Judah were wont to do: but first, the great extremity they were now in, might make them desirous to ingratiate themselves to Elisha by all possible meanes: se∣condly, it is like enough, that Jehoshaphat might advise him hereto; and that be∣cause knowing how much the prophets of God were despised and slighted in those dayes, he thought it requisite, by this great honour done to Elisha, to let the people see how highly they ought to esteem them▪

Vers. 13. And Elisha said unto the king of Israel, What have I to do with thee? get thee to the prophets of thy father, &c.] Though the king of Israel had suppressed the idolatry of Baal in his kingdome, yet because he continued still in the idol-wor∣ship of his golden calves, therefore Elisha professeth to him with great boldnesse, as became him upon whom the spirit of Elijah did rest; that there was no reason that a worshiper of idols should come to the prophet of the true God, in the time of his extremitie, but ironically wills him, to go to the prophets of his father, and the prophets of his mother, to see if they could now yield him any comfort.

Nay: for the Lord hath called these three kings together, to deliver them into the hand of Moab.] As if he should have said; Nay Elisha, do not now charge these things upon me, for as it is the Lord that hath brought us into these straits, so it is he onely I know, that can halp us out, and not these idol-gods; which those false prophets worship thou speakest of: yea if succour come not speedily we are like to be undone: you see we are like to fall into the hands of the Moabites, if they should come upon us; not I onely, but even these kings that are with me, whom I know thou doest highly esteem: it is no time therefore now to chide, but to help; where∣fore enquire I pray of the Lord for us, and call upon him that we may be delivered.

Vers. 14. As the Lord of hosts liveth, before whom I stand.] See the note, 1. Kings 17.1.

Vers. 15. But now bring me a minstrell,] This he called for, either to com∣pose his affection and to quiet his mind, that was somewhat moved against Jehoram; or rather, that by singing some holy psalm or hymn, both himself, and those that were with him present, might have their hearts raised to such holy and heavenly meditati∣ons, as might render him the fitter to ask and receive propheticall inspirations, and them the fitter to heare what God would say unto them.

The hand of the Lord came upon him.] That is, the spirit of prophesie.

Vers. 19. And ye shall smite every fenced citie, and every choice citie, and shall fell every good tree.] Thus God by this speciall direction of the prophet gave allowance to the Israelites, to do that for the punishing of the Moabites, as devo∣ted to utter destruction, which by the generall rule of the law they might not have done, Deut. 20.19. When thou shalt besiege a city a long time, in making warre a∣gainst it to take it, thou shalt not destroy the trees thereof by forcing an ax against

them: or else, that law was meant onely of the warres they were to make against the cities in the land of Canaan.

Vers. 20. And it came to passe in the morning when the meat-offering was of∣fered, that behold, there came water, &c.] This time God was pleased to choose wherein to send them water, thereby to honour that service which was done him then by his people, and to teach them that all blessings come to us by Christ (who was the summe of all those sacrifices) and are to be obtained by the prayers of his people: for the time of the morning sacrifice was also the time of publick prayer, Acts 3.1. Now Peter and John went up together into the temple, at the houre of prayer, being the ninth houre.

Vers. 23. And they said, This is bloud, &c.] The glistering of the sunne-beams upon the waters made them think the place where the Israelites were to be covered over with bloud; which conceit, was doubtlesse the more readily entertain∣ed: First, because they never dreamed of any water in those deserts of Edom, where the Israelites lay now encamped: Secondly, because not long before the like had be∣fallen their people, when they went with the Ammonites and Edomites against Je∣hoshaphat; dissension arising among them, they fell upon, and slew one another, 2 Chron. 20.22, 23. and why might not the same now happen amongst these kings that had combined together against them? And thus the Moabites were by a mis∣conceit drawn forth from their borders, which were happely strong, and through which the Israelites could not so easily have broken; being so confident of what they supposed, that they sent not forth scouts to see whether it were so as they concei∣ved, or no.

Vers. 25. And they beat down the cities, and on every good peice of land cast every man his stone, &c.] That is, whereever they came in the land of Moab, they did what they could utterly to spoile their countrey, razing their cities, casting stones upon their lands, stopping their wells, and felling their trees.

Onely in Kir-haraseth left they the stones thereof, &c.] That is, onely the city of Kir-haraseth stood in her strength and was not razed: to wit, because thither the king of Moab fled with his souldiers, and so manned it, and defended it against the Israelites: Kir-haraseth was indeed the chief and best fortified citie in the land of Moab, as we may see, Esay 16.7. and therefore no marvell it is, though that en∣dured a siege when the other were presently taken; the king being also retired thi∣ther for shelter with all his forces.

Howbeit the slingers went about it, and smote it. &c.] That is, though they could not presently take this city, yet they besieged it; the slingers seeking to beat the defendants from the walls, that they might scale them, or batter them with engines, or dig them down with mattocks, and so take the city; yet some by slingers here understand engineers, which with their engines did force stones against the walls, to batter them with violence, as now gunners shoot bullets.

Vers. 26. And when the king of Moab saw that the battell was too sore for him, &c.] That is, when he saw that his enemies were too strong for him, and were like to prevail and take the city, he sallied forth with seven hundred men upon that quarter where the king of Edom lay, hoping to break through, and so to escape: neither was it perhaps without cause that he chose to make his salley upon Edoms quarter,

for it might be, either, because that quarter was weakest; or, because his rage was most against those their neighbours for helping the Israelites; especially, considering that a while before the Edomites and they had joyned together against Jehoshaphat, 2. Chron. 20.22. or, because he might hope to find them no sure friends to this en∣terprize of the Israelites against him.

Vers. 27. Then he took his eldest sonne that should have reigned in his stead, &c.] This may be meant of the king of Edoms eldest sonne; and so it is evident by the contents of this chapter; our translatours understood it; to wit, that the king of Moab having the king of Edoms eldest sonne in his power, whether left with him as an hostage formerly, or now taken lately in that salley which he had made upon the king of Edoms quarters; he took him and sacrificed him upon the walls of the city: whereupon the Edomites being enraged against the king of Is∣rael, because by his pressing the continuance of this siege, so lamentable a mischief was fallen upon their king and his sonne, they brake up, and went in a fury away from the camp, and so the siege was raised. But I rather conceive it was the king of Moabs own sonne whom he sacrificed: First, because the king of Edom was but a vice-roy, chosen, and set over them by Jehoshaphat (for in his time they had no king of their own, 2. Chron. 21.8.) and therefore he could not have a sonne that should have succeeded him in his throne: Secondly, because this barbarous fact would rather have enraged both the king of Edom himself and the other kings to have pressed the siege the more vehemently, that they might come to be revenged on him: better therefore do most of Expositours understand this of the king of Moabs sonne; to wit, first, that finding himself in extremity of distresse, he fled to this last refuge, of sacrificing his own sonne and heir to his idol-gods, that with so pretious a sacri∣fice he might prevail with them for help: and secondly, that this he did on the wall, both to let his enemies see how resolved he was still to hold out, and that they might be afraid of the event of such a sacrifice: and thirdly, that the great indignation against Israel here spoken of, was either that the Edomites moved with this lamen∣table spectacle, were offended with the Israelites for it, and so broke up their quar∣ters and went away; or rather, that after this prodigious act of blind devotion, both the king of Moab, and the inhabitants of the city, were more bitterly enraged against the Israelites then ever, and were resolved to fight it out to the last man; which the Israelites perceiving, and withall perhaps moved with some compassion, upon that lamentable spectacle, they raised the siege and went away home: As for that place, whereby some would prove it was the king of Edoms sonne that was slain, Amos 2.1. Thus saith the Lord, for three transgressions of Moab and for foure, I will not turn away the punishment thereof, because he burnt the bones of the king of Edom into lime: that speaks of burning the king of Edom not the kings sonne; how ever it may be meant of any other salvage act of cruelty in the Moa∣bites against the king of Edom.

CHAP. IIII.

Vers. 1. THy servant my husband is dead, and thou knowest that thy servant did feare the Lord.] This she adds, first, to cleare her husband from the suspition of wasting what he had by any evill courses: secondly, to move him the

rather to pity her, because her husband was one, as Elisha knew well, that did truly and unfainedly feare the Lord; and indeed observable it is, how respectively she speaks of her husband, though he had left her in so great poverty and distresse.

And the creditour is come to take unto him my two sonnes to be bondmen.] See the notes, Exod: 21.2. and Levit. 25.39.

Vers. 2. Tell me, what hast thou in thine house.] As if Elisha should have said, come let me see what thou hast of any value in thy house, that may go toward the payment of thy debts: and thus whilest the prophet made shew, as if he desired to know how farre she was able to discharge her husbands debts, that so he might try if he could compose the difference betwixt her and the creditour; he brought her to speak of the pot of oyle she had, (to wit, that being the onely thing of any va∣lue she had; for we cannot think she was so poore, that she had nothing at all else left in her house) intending to take that occasion to give order for that whereby she was to be miraculously supplyed.

Vers. 4. Thou shalt shut the doore upon thee, &c.] This was enjoyned; first, as an act or signe, approving or testifying her faith, that being left to her self hope∣lesse of all help and succour from man, she did yet expect from the Lord that mira∣culous help which the prophet had promised her: secondly, as a circumstance, im∣plying, that it was fit they should pray unto God when they undertook this work, whereto privacy was required: thirdly, that they might not be disturbed by others, when they were imployed in this businesse they had in hand: but fourthly, and prin∣cipally, for the clearer manifestation of the intended miracle, that there might be no suspicion, that the oyle was by any body secretly conveyed into the house to them.

Vers. 6. She said unto her sonne, Bring me yet a vessell.] That is, to one of her sonnes, for that she had two sonnes is evident, vers. 1.

Vers. 8. Elisha passed to Shunem.] A city in the tribe of Issachar, not farre from mount Carmel, Josh. 19.17, 18. the very same, from whence Abishag was fetched to David, 1 Kings 1.3.

Vers. 9. I perceive that this is an holy man of God.] Not onely a prophet, but a man of eminent holinesse.

Vers. 10. Let us make a little chamber, I pray thee, on the wall.] Not that she had not room in her house to lodge him, but because she considered that the tumult of a large family might be some disturbance to the devotions, study, and meditations of a prophet, and therefore thought it convenient to provide a place for him where he might be more retired.

Vers. 12. Call this Shunamite, And when he had called her, she stood before him.] Vers. 15. it is againe said, that Elisha bad Gehazi call her; so that though it be here expressed, that she came and stood before Elisha, yet that which follows must be conceived to have been done before her coming: the order of the cariage of the businesse it seems, was this: Elisha sent Gehazi to call her to him, and withall wil∣led him to acquaint her with the businesse; namely, that in recompence of her kind∣nesse, if she had any suit to the king or captain of the host, he would be her media∣tour; she answering Gehazi, that she dwelt among her own people; and Gehazi carrying back this answer to his master, he consulted with Gehazi what then might

be done for her: and Gehazi putting him in mind that she had no child, Elisha bade him again call her.

Vers. 13. And he said unto him, Say now unto her, Behold now thou hast been carefull for us, &c.] This was the message which Elisha bade Gehazi carry her, when he was first sent to call her, wherein he makes a thankfull acknowledgement of her great care of them; and then tenders to speak for her, if she had any occasi∣on either to the king or the captain of the host; whereby it appears also, that the succour which Elisha had afforded the kings in their distresse, chap. 3.16. &c. had brought him into great credit at court.

And she answered, I dwell among my own people.] In this answer is implyed, that she needed not his help in this kind, as intimating, First, that she lived contentedly, and was not ambitious of any better condition, then that she enjoyed in a private quiet life amongst her own neighbours: Secondly, that she lived peaceably, not having occasion to complain or seek relief from higher powers, not amongst enemies, but neighbours and friends in a mean condition; nor so high as to be envied, nor so low as to be trodden on: Thirdly, that if she should have occasion to seek help, she could not want friends, that would do what one man may do for another: yet afterward it was well she found a friend in court, chap. 8.3, 4. to wit, when Gehazi obtained that her land should be restored to her.

Vers. 14. And he said, What then is to be done for her?] That is, when Geha∣zi brought back to Elisha this answer of the Shunamites, he asked Gehazi what else then there was, wherein they might gratifie her; wherein also it is well worth the noting, that though Elisha were so great a prophet, yet he would vouchsafe thus to consult and advise with his servant.

Vers. 15. And when he had called her she stood in the doore.] To wit, as out of modesty; she would not presently rush into the prophets chamber, though it were in her own house, but stood at the doore, till either he should come out to her, or call for her in.

Vers. 16. And he said, About this season, according to the time of life, thou shalt embrace a sonne.] This phrase, thou shalt embrace a sonne, implyed, not onely the birth of the child, but also the safety of the child and mother; the time is expressed much in the same words, as in the promise that was made to Abraham, concerning the birth of Isaac, Gen. 18.10. of which, see the note there.

Nay my lord, thou man of God, do not lie unto thine handmaid.] As if she had said, O that God would grant that it might be so! but my lord, thou man of God, do not deceive thy handmaid with vain hopes; she knew well that the holinesse of the prophet could not stand with wilfull lying; yet perhaps she might feare it was spo∣ken for tryall onely: and therefore as being divided betwixt hope and feare, she de∣sires to be satisfied, whether she might assure her self of what he had promised, for so it is expressed, vers. 28. Then she said, did I desire a sonne of my lord? did I not say, Do not deceive me?

Vers. 21. And she went up, and laid him on the bed of the man of God, &c.] All this she did, either as hoping the child might be restored to life, by being laid upon the prophets bed, or rather thereby to hide this occasion of grief from her hus∣band and family, lest they should hinder her in her intended designe of going to the

prophet, as confidently hoping by the prayers of that prophet, on whose bed she had laid her dead child, to receive him restored to life again: and perhaps the ra∣ther, because she had heard how Elijah had restored to life a widows dead child, 1. Kings 17.21.

Vers. 23. And he said, Wherefore wilt thou go to him to day? it is neither new moon, nor sabbath, &c.] This he saith, because on those dayes they did usually go to the prophets to be instructed, and seldome at other times; which made him won∣der why she should desire to go now: and hereupon she answered, It shall be well; as if she had said, do not trouble your self, my journey doubtlesse shall be for good, and therefore I pray give way to it.

Vers. 26. Run now, I pray thee, to meet her, and say unto her, Is it well with thee?] Because she came in such haste at an unusuall time, he feared something was amisse with her.

Is it well with the child? and she answered, It is well.] This she spake, as it were, to cut off her speech with Gehazi, and as hastening to speak with Elisha him∣self, and withall happely as perswading her self that this which God had done would be for good.

Vers. 27. And when she came to the man of God to the hill, she caught him by the feet.] Transported with the vehemency of her passion, she fell down upon the ground, and cast her arms about his leggs, thereby expressing, both, first, the reverent respect she bare to him; as the disciples did, when they cast their arms about Christs feet, Matth. 28.9. secondly, the unsupportablenesse of her sorrow; and thirdly, the vehemency of her desire to obtain help by his means in whom all her refuge and hope was; and that she was resolved not to leave him till he had satisfied her desire, as she expresses her self afterward, vers. 30. As the Lord liveth, and as thy soule liveth, I will not leave thee.

But Gehazi came near to thrust her away.] As apprehending, that this uncouth carriage of her self towards the prophet, was neither seemly for her nor him.

Vers. 28. Then she said, Did I desire a sonne of my lord? did I not say, Do not deceive me?] That is, why was a sonne given us, of thy own motion, when I asked no such thing; yea, when I desired that thou wouldest not deceive me with vain hopes, if now my misery must be greater by losing him, then it would have been by remaining childlesse? had I offended by too violent desire of a child, I might have judged that to have been the cause why my child is now again taken away; but being given freely without any request of mine, why am I now so soon deprived of him?

Vers. 29. Then he said to Gehazi, Gird up thy loynes, &c.] As they used to do in those countreys, where they used long garments, when they meant to make hast, and for the same cause he is enjoyned not to stay to salute any body by the way. Some think the cause of this enjoyned haste, was to prevent Gehazies vain-glorious im∣parting of the businesse he was sent about to any body he should meet with by the way, which might have proved a hinderance to the working of the miracle; but that which others say, is farre more probable; namely, that it was onely to make sure that the child might be restored to life before his death came to be known in the family, that so the fathers grief might be prevented, and the miracle withall might be concealed.

Vers. 30. And the mother of the child said, As the Lord liveth, and as thy soul liveth, I will not leave thee.] Though she did not oppose nor distrust alto∣gether the course which Elisha had taken for the raising of the child, (for had she not given Gehazi the key of the prophets chamber, wherein she had locked up the dead child, vers. 21. how could he have come at him to lay the prophets staffe upon his face?) yet as questioning and doubting whether this means would be ef∣fectuall or no; and therefore desiring that he would go along with her, she resolves confidently that she will not return without him.

Vers. 31. And laid the staffe upon the face of the child, but there was nei∣ther voice nor hearing, &c.] Some ascribe this to want of faith, both in Gehazi and the mother: others think that Elisha gave that direction for the laying of his staffe upon the face of the child, without any speciall direction or promise from the spirit of God, onely because he had at other times wrought miracles with this staffe: but rather, I think, it is to be ascribed to the change of Elisha his purpose, had he not yielded to have gone himself, perhaps the staffe might have been ef∣fectuall; now the Lord was pleased to withhold his power and help till the prophet came.

Vers. 34. And he went up, and lay upon the child, &c] He applyed his body to the body of the child, so farre as it could be done in two bodies of such disproportion. See the note, 1 Kings 17.21.

Vers. 35. Then he returned, and walked in the house to and fro, &c.] Why he rose up from lying upon the child to walk to and fro, and then went and lay upon the child again, it is hard to say: it is said, that perhaps he was wearied with lying in that manner as he did upon the child, or that perceiving the flesh of the child to wax warm, as in the foregoing verse it is said it did, the joy thereof did make him rise up and fetch a turn, and then presently he lay down upon the child again: But I rather conceive all this proceeded from the excee∣ding vehemency and intention of his desires in seeking to God for the reviving of the child; it being usuall with those that are so transported with strong desires to be thus various in their actions, and sometime to be in one posture and sometime in another; as finding no rest in themselves, till their desires be sa∣tisfied.

And the child opened his eyes.] Which was a signe that the child was per∣fectly restored to life: and thus, as in other miracles, so in this. God was plea∣sed to make it manifest that the spirit of Elijah rested upon Elisha as his succes∣sour, by enabling him to do the same kind of wonders that the other had done: Elijah divided Jordan with his mantle, 2 Kings 2.8. so did Elisha too, verse 14. Elijah multiplyed the widow of Zarephaths oyle, 1 Kings. 17.14. and Eli∣sha did as much for a poore prophets widow, vers. 2: &c. of this chapter: Eli∣jah brought rain from heaven after a time of great drought, 1. Kings 18.41. and Elisha supplyed three kings and their armies with water, when they were ready to perish with drought, 2 Kings 3.16, 17. Elijah cursed the captains and their fifties that came to apprehend him, and they were presently destroyed with fire from heaven, 2 Kings 1.10. And Elisha cursed the children that reproched and mocked him, and they were presently torn in pieces by two she beares, chap∣ter

••.24. and so now here Elisha raised from death the Shunamites sonne, as Eli∣jah had raised the Sareptans sonne before, 1 Kings 17.21, 22.

Vers. 33. And Elisha came to Gilgal, and there was a dearth in the land, &c.] To wit, to visit the Colledge of the prophets which was in this citie, and that the rather, to encourage and comfort them because of the dearth that was now in the land; and therefore it is said in the next clause, and the sonnes of the prophets were sitting before him: to wit, to be instructed by him, as Paul u∣sed to sit at the feet of Gamaliel, Acts 22.3. which is perhaps the rather added, to intimate, that it was by Elishaes meanes, that the society of the prophets was not dissolved, but holy exercises were continued amongst them notwithstanding the famine.

Vers. 39. And one went out into the field to gather herbs, and found a wild vine, and gathered thereof wild gourds, &c.] That is, going forth to gather herbs for the pottage, he lighted upon this wild vine, and not knowing it, yet gathered thereof; now it is generally thought that this was Coloquintida, a plant that growes in fields and hedg-rowes, somewhat like a vine, the gourds, that is, the leaves and branches whereof are bitter and poysonous.

Vers. 40. They cryed out, and said, O thou man of God, there is death in the pot.] As fearing by their bitter and unsavoury rast there had been poyson in the pottage.

Vers. 42. And there came a man from Baal-shalisha, and brought the man of God bread of the first fruits, &c.] The first fruits by the law were to be gi∣ven to the priests, Numbers 18.12. but the priests were now driven away from the ten tribes, ever since Jeroboam had set up his golden Calves, and forbidden the people to go up to the temple at Jerusalem, 2. Chron. 11.14. and therefore this good man brought these twenty loaves of the first fruits, &c. to Elisha and the prophets, who instructed the people instead of the priests, and that the rather out of a care to supply their necessities in this great dearth that was now in the land.

CHAP. V.

Vers. 5. GO and I will send a letter unto the king of Israel.] Which was Je∣horam the sonne of Ahab, chap. 3.1.

Vers. 6. I have therewith sent Naaman my servant to thee, that thou mayest recover him of his leprosie.] That is, that thou mayest cause him to be recovered of his leprosie, for what any prophet in Israel could do, he doubted not but that the king might command.

Vers. 7. He rent his clothes, and said, Am I a God, to kill and to make alive? &c.] His words shew what was the cause of his griefe; namely, the feare that Ben-hadad the king of Syria, the old enemy of Israel, sought in this to pick a quar∣rell that he might invade the land; yet likely enough it is, that to cover this, he pretended the blasphemy of requiring that of him, which was the onely proper work of God, and in the meane season never thought of what Elisha could do.

Vers. 8. Wherefore hast thou rent thy clothes?] And thus Elisha covert∣ly taxed the king for so little regarding the miracles which Elisha had wrought, that now he never entertained a thought of consulting with him, and gave him to

understand that even the Syrians should know that there was a prophet in Israel, though he and his courtiers would take no notice of him: Let him come now to me, saith he, and he shall know there is a prophet in Israel.

Vers. 10. And Elisha sent a messenger unto him, saying, Go and wash in Jordan seven times, &c.] Not going out to him, First, that the miracle might be the more remarkable, the prophet doing no more but send him a message, that he should go and wash in Jordan, and he should be clean: Secondly, that Naaman might the more plainly see, that he did it not to ingraciate himself with so great a peer of Syria, or out of a hope to get any thing from him, but onely to advance the glory of the God of Israel: Thirdly, the better to try the faith and obedience of Naa∣man, which was happely also the reason why he appointed him to wash seven times.

Vers. 13. And his servants came near and spake unto him and said, My fa∣ther, &c.] Some conceive, that because Naaman had wrought some great delive∣rance for Syria, vers. 1. therefore he was usually stiled the father of his countrey, and that hence it was that his servants gave him this title, My father: others think that it was in relation to the gentlenesse of his government, in that he was to them more like a father then a lord and master: but I rather think that the great princes and nobles of Syria were usually called fathers, and that thence it was that Naa∣mans servants used this expression when they spake to him.

Vers. 14. And his flesh came again like unto the flesh of a little child.] Be∣cause leprosie used to eat away and consume the flesh, therefore it is said here of Naaman, that being cured his flesh came again, and that it was like unto the flesh of a little child; that is, full, clear and fresh▪ without any skar or mark of his for∣mer disease; ••his former storming at the prophets directions hindred not the cure, be∣cause God intended mercy to him, and would not have the word of his prophet fail of successe.

Vers. 16. As the Lord liveth, before whom I stand, I will receive none.] Though the prophets used to receive presents of those that came to them; yet here Elisha would receive none of Naaman: and that happely, first, that Naaman might not think that the prophet had done what he did in hope and expectation of receiving a reward: and secondly, that he might honour the God whom he served, and the religion he professed, by slighting and rejecting that earthly pelf, which worldly men do so much adore, and so might thereby gain Naaman to embrace the true relition together with them.

Vers. 17. Shall there not then, I pray thee, be given to thy servant two mules bur∣den of earth? &c.] Here was zeal in this new convert without knowledge: as con∣ceiving that the God of Israel would be the better pleased with his sacrifices, if they were offered on an altar made of Canaan mold; or at least, desiring by this out∣ward ceremony openly to confesse, that he was an Israelite in religion though he dwelt in Syria; and that he had joyned himself in the unity of one faith to the peo∣ple of God, he makes known these his thoughts to the prophet, as seeking his appro∣bation herein. The mold of Canaan, more then he required, he might have taken without asking leave of Elisha; who would have opposed him? but it was not so much the gift of the earth, as the giving of it for that use, (with the approbation of the prophet) which he required.

Vers. 18. When my Master goeth into the house of Rimmon to worship there, and he leaneth on my hand, and I bow my self, &c.] To wit, onely that the king leaning on his shoulder might bow, which he could not if he stood upright and would not bend his body: and that it was usuall with kings in those times to lean on the shoulders of their nobles, is evident, Chap. 7.2. Then a lord on whose hand the king leaned, &c. This bowing of his, though he did it onely upon this ground, his own conscience told him was not justifiable, yet because he could not avoid this, and yet keep his place and favour with the king, therefore herein he desires to be excused: the Lord, saith he, pardon thy servant in this thing; so intimating, that he desired the prophets prayers to God for him in this regard.

Vers. 19. And he said unto him, Go in peace.] Not as approving that his bow∣ing in the house of Rimmon doth the prophet bid him Go in peace, for to make a semblance or do that which should have shew of adoring the idol could not be law∣full, 1 Thess. 5.22. Abstain from all appearance of evil, 1 Cor. 6.20. For you are bought with a price, therefore glorifie God in your body, and in your spirit, which are Gods: onely as glad to see him thus farre, and rather thinking it fitting to forbear the checking of him for this reservation in hope of Gods pardoning him, then by pressing too much upon him in the weaknesse of his first conversion, to en∣danger the beating him off; he onely dismisseth him with a civill valediction, bid∣ing him farewell, Go in peace; or at the most, he doth but intimate that he did in∣deed desire that God would be mercifull to him, if he should thorough weaknesse of faith do so, or that he hoped that the Lord would direct him, so that he should not offend God with any such thing▪

Vers. 20. Behold my master hath spared Naaman this Syrian, &c.] Thus con∣temptuously did Gehazi speak of Naaman; Naaman this Syrian: to intimate the reason why he disliked his masters refusing of Naamans gifts; namely, that being a stranger, and of that nation that had alwayes been enemies to the people of God, he should rather spare him, then take that which might have done so much good to him and his, and generally to the colledges of the poore prophets who had need of some support in those evil times.

Vers. 23. And Naaman said, Be content, take two talents.] To wit, for each of the young men one; for Gehazi had told him of two young men of the sonnes of the prophets that were come to his master, as is expressed in the foregoing verse.

Vers. 24. And when he came to the towre, he took them from their hand, &c.] This might be some fort standing in the high way, or some out-house belonging to the place where the prophet dwelt; and here Gehazi took the silver and the garments from Naamans servants, not suffering them to go any nearer to the house, lest Elisha his master should see them.

Vers. 26. Is it a time to receive money, and to receive garments, &c.] He char∣geth him with receiving olive-yards, and vine-yards, and sheep, and oxen, &c. be∣cause these things in his mind he had already purchased with his two talents of sil∣ver; and Elisha would have him see, that his very thoughts God had revealed to him, and he pressed withall the unseasonablenesse of this fact, because they had now to do with strangers, and Naaman himself was but newly wonne to God,

and Elisha had purposely refused his gifts, to bring the more honour to God and their religion, all which Gehazi had crossed by his base covetousnesse.

CHAP. VI.

Vers. 1. BEhold now, the place where we dwell with thee is too strait for us, &c.] The succession of two such famous prophets, Elijah and Elisha, and the many miracles which were wrought by them, could not but draw many in these corrupt times to joyn themselves to these sacred societies of the sonnes of the prophets: and hence it was, that their colledge had not now room enough for them; and therefore they desire liberty of Elisha their master to build another, and that they affected not either pomp or state, but were contented with a very homely dwelling, is evident by this, that themselves were to be the builders of it; Let us go, we pray thee, unto Jordan, and take thence every man a beam; and let us make us a place there, vers. 2.

Vers. 8. In such and such a place shall be my Camp.] That is, the king of Sy∣ria resolved upon a place where he would lie in ambush with his army; knowing that the army of the Israelites was to passe that way, and so hoping on a sudden to fall out upon them.

Vers. 9. And the man of God sent unto the king of Israel, saying, Beware thou passe not such a place, &c.] That is, he sent to Jehoram the sonne of Ahab, who was now king, and succeeded his brother Amaziah in the throne of Israel, Chap. 3.1. Had not Ahab his father spared the king of Syria, when he had him in his power, 1. Kings 20.34. the Syrians had not been (perhaps) such continuall thornes in the sides of his sonne; but now he smarted for his fathers foolish pity: onely God was pleased to save his people by the prophet Elisha, that so they might thereby be rendred more carefull to keep God for their friend, or else might be left without excuse.

Vers. 13. And he said, Go and spie where he is, that I may send and fetch him.] A resolution that discovered no lesse folly then rage; for what a madnesse was it to lay a plot to surprise him, of whom they had said, that he knew every word that the king spake in his greatest secrecie.

Vers. 15. And when the servant of the man of God was risen early, &c.] Be∣cause Gehazi is after this Chap. 8.4. called the servant of the man of God, some Expositours hold, that it was Gehazi that the text here speaks of; and consequently that the leprosie of Gehazi was of that sort which did not make those that had it unclean, and so unfit to converse with others: But yet because Gehazi is no more mentioned in the story, as imployed in the ministring to Elisha, therefore it is most probable, that upon that fact of his mentioned in the former chapter, being stricken with Leprosie, he was dismissed from his attendance upon Elisha, and this other ser∣vant here mentioned, was one that succeeded in his room.

Vers. 18. And he smote them with blindnesse, according to the word of Elisha.] To wit, such a blindnesse as the Sodomites were stricken with, Gen. 19.11. which was not a deprivation of sight (for they would never have followed a man that promised to shew them the citie where the prophet was, if they had been stark blind) but rather a withholding of their sight from seeing that which they desired

to see, or a dazeling and deluding the sense, that made them mistake what they saw, and apprehend it to be something else then what it was.

Vers. 19. And Elisha said unto them, This is not the way, &c.] Elisha going forth of the city to meet them, when he saw them coming towards it, it seems they enquired of him both concerning the town and concerning the prophet, and hereup∣on he answered them, as secretly mocking them, and insulting over them with these ambiguous words, This is not the way; to wit, which you must go, Neither is this the citie where you must meet with Elisha; Follow me, &c.

Vers. 21. And the king of Israel said unto Elisha, when he saw them, My father, shall I smite them? &c.] It is not likely that Elisha would bring such an army of Syrians into the city, but that first he would give warning to the king to arm themselves in a readinesse, that when they came into Samaria, instead of being able to do any hurt there, upon the opening of their eyes, they should see themselves begirt with their enemies, ready upon a word given to cut all their throats: And hence is this speech of the kings to the prophet, My father, shall I smite them, shall I smite them? his repeating those words, showing that his fingers itched to make use of this advantage, to be revenged on the Syrians, though yet he would not do it without the prophets leave.

Vers. 22. Wouldest thou smite those whom thou hast taken captive with thy sword, and with thy bow?] As if he should have said, if thou hadst taken them prisoners in the battell thou wouldest not have slain them, much lesse being cast into thy hands, not by any force and policie of thine, but onely by this miraculous providence of the Almighty: Now thus God was pleased to have these bloudy enemies of Gods people dismissed in peace, that even they might publish these miraculous works of God in a strange land.

Set bread and water before them, that they may eat and drink, and go to their master.] To wit, that both he and his Syrians might there heare what God had done to this army, whom they had sent to apprehend his prophet.

Vers. 23. So the bands of Syria came no more into the land of Israel.] That is, they gave over those inrodes into the land, which before had been usuall with them; and that happely as overcome with the favour which was shown them, at least for the present, yea and when (perhaps some long time after) they did again invade the land, it was not by sending out such bands of boote-halers as formerly (fearing per∣haps, lest they should be catched in a trap, as now they had been:) but the king ga∣thered all his host, and went up against them with a power which he thought they would be no way able to resist.

Vers. 24. Ben-hadad king of Syria gathered all his host, and went up, and be∣sieged Samaria.] This was that Ben-hadad that had once before besieged Samaria in Ahabs time, 1 Kings 20.1. Then the Israelites raised the siege, and made him fly with shame and losse; and the rather happely did he now attempt the besieging of this city again, that be might blot out the reproach of his shamefull flight from the former siege, encouraged thereto by the great overthrow he had given the Israelites, in that battell wherein Ahab was slain, 1 Kings 22.34. It may indeed seem strange that Naaman, being so great with the king of Syria, did not keep him off from in∣vading the land of Israel; But for this we must consider, first, that Naaman might in

this time be dead; or secondly, that he durst not shew himself so farre a friend to Gods people, as to disswade the king from this warre; or thirdly, that perhaps he had lost his place and favour with the king, beacuse he had embraced the Religion of Israel. However, in this second siege of Samaria, we see how the Israelites still smarted for Ahabs impious pitty, in sparing this Ben hadad when he had him in his power.

Vers. 25. An asses head was sold for fourscore pieces of silver, &c.] Which was as some account, about ten pound sterling But though it were very strange that so great a price should be given for an asses head, and a clear evidence that they were put to exceeding great straits in Samaria to get food, not onely because there could be but little meat in an asses head, and asses flesh must needs be very untoothsome; but e∣specially, because it was an unclean meat, which the Israelites, by the Law of God, were forbidden to eat, Levit. 11.13. yet the second instance that is here given is farre more strange, to wit, that the fourth part of a kab of doves dung, was sold for five pieces of silver, to wit, about twelve shillings and six pence, and therefore some Expositours hold, that this doves dung was bought for salt or firing; (the inhabi∣tants of the citie being in as great straits for salt or firing, as for food) and others conceive that some few seeds of corn might be found in the dung, and that for this they bought it; or that the crop of pigeons, in which there will be some corn undi∣gested, is here comprehended under the Hebrew word here translated doves dung. But indeed, why should we think it incredible that they should eat doves dung, when we find afterwards, vers. 29. that mothers did eat their own children; extre∣mitie of famine will force men to feed on any thing that is most loathsome; whence was that insulting speech of Rabshakeh to the inhabitants of Jerusalem, that he would make them eat their own dung, and drink their own pisse, chap. 18.27.

Vers. 26. As the king of Israel was passing by upon the wall, &c.] To wit, to see if he could descry the attempts of the enemy against the citie; and especially to see whether the watches were kept, and the walls guarded by his own souldiers, as they ought to be.

Vers. 27. And he said, If the Lord do not help thee, whence shall I help thee?] If we reade this as it is in the margin of our Bibles, then it seems to be a passionate speech of the kings, wherein he curseth the poore woman for troubling him with her outcries (Let not the Lord save thee, &c.) as if he should have said, the Lord confound thee thou wretched woman; how can I help thee unlesse God send help? but according to the translation that is in our text the meaning is clear; namely, that he did in gentle terms seek to satisfie the woman, (as thinking she had cried to him for food) that it was not in his power to help her, unlesse the Lord would send them help from heaven.

Vers. 29. I said unto her on the next day, Give thy sonne, that we may eat him: and she hath hid her sonne.] To wit, to save her child alive, or with a purpose to eat him alone, and not to let her neighbour share with her.

Vers. 31. Then he said, God do so and more also to me, if the head of Elisha, &c.] Joram the king being deeply affected with that sad complaint of the wo∣man that had eaten her child (whereby he saw, to what extremities the inhabitants of the citie were brought by the famine) in a rage presently vowed that day to cut off Elishaes head, to wit, either because Elisha had threatned this judgement before it

came, or, because the king perswaded himself that Elisha could have procured help by his prayers, as formerly he had done to the army of the Syrians at Dothan, and would not; or else, because he had perswaded the king to hold out the siege, and had assured him of timely help from God, and so now he looked upon him as the cause of all the misery they now lay under: And thus the prophet that erewhiles was re∣spected by him as a father, vers. 21. My father, shall I smite them? is now in a fury designed to lose his head, as if he had been the sole cause of all their misery.

Vers. 32. But Elisha sate in his house, and the elders sate with him.] That is, some of the godly magistrates of the city, who were come to consult with him con∣cerning the misery of the city and to desire his prayers, and were now hearing him comforting them and instructing them what they should do.

See ye how this sonne of a murderer hath sent to take away mine head?] As if he should have said, he is his father Ahabs own sonne, he was a murderer, to wit the murderer of Naboth and others, and so is this his sonne Joram; for behold he hath sent one to take away my head.

Shut the doore, and hold him fast at the doore, is not the sound of his masters feet behind him? &c.] The most Expositours understand this thus; That the prophet per∣swaded the elders to shut the doore against the kings messenger, and not to let him come in, and that because immediately his master would come to recall this sentence, which in his rage he had passed against him. But others again hold, that the elders were appointed by the prophet to hold fast the doore, that the kings messenger might not enter in to take off the prophets head, as his master the king had appointed him; and that because the king himself was coming immediately after him, and then the prophet meant to make known to him how suddenly the Lord would re∣lieve them, by sending them all kind of provision in great plenty.

Vers. 33. The messenger came down unto him: and he said, Behold this evil is of the Lord, what should I wait for the Lord any longer?] This may be the speech either of the messenger, or of the king that came immediately after the messenger; whose∣soever it was, it seems the prophet had perswaded the king still to wait upon God; and received this answer, that having waited so long, it was altogether in vain to wait any longer; they might plainly perceive, that the Lord meant to deliver them into the hands of the Syrians, and therefore to what end should they suffer the peo∣ple still to perish for hunger?

CHAP. VII.

Vers. 1. THen Elisha said, Heare ye the word of the Lord.] It may be this was spoken onely to the elders, and that messenger mentioned in the latter end of this foregoing chapter, that was sent to take off Elishaes head: But because, first, Elisha did there signifie that the king was coming immediately after him; Is not the sound of his masters feet behind him? And secondly, because in the next verse it is said, that a lord on whose hand the king leaned, answered the man of God: I rather think, the king came presently after the messenger, and so this was spoken to the king and those that were come with him.

To morrow about this time, shall a measure of fine floure be sold for a shekel, &c.]

That is, for two shillings and six pence: before, an asses head was sold for about ten pound, and a cab of doves dung for about twelve shillings and six pence; and yet now a measure of fine floure, (which was about a peck and a pottle, as most account it) should be sold for a shekel, which was about two shillings six pence, and so also two measures of barley, a mighty change.

Vers. 2. Then a lord on whose hand the king leaned, answered, &c.] Some Ex∣positours hold that this was that messenger mentioned in the latter end of the fore∣going chapter, that was sent to slay Elisha: but me thinks it is plain, that these words describe a person not mentioned before, and that the king himself was present when the words of the prophet was thus slighted by his great favourite: As for the custome of kings leaning on their nobles hands, see chap. 5.18.

If the Lord would make windows in heaven, might this thing be?] That is, if the Lord should cause the heavens to rain corn, if showers of floure and barley should from the cloudes be poured down upon us, there could not be such plenty.

Vers. 3. And there were foure leprous men at the entring in of the gate.] For they might not be within the city, because they were lepers, Levit. 13.44, 46. but yet withall observable it is, how scrupulously carefull the inhabitants of Samaria were to observe that law of God, of not suffering the lepers to come amongst them; yea though they were ready to perish for hunger, whilest in the mean season they made no bones of transgressing Gods law in a matter of greater weight and conse∣quence, by their grosse idolatry.

Vers. 5. And they rose up in the twilight, to go unto the camp of the Syrians.] That is, in the twilight of the evening, and it seems the Syrians were fled but a little before they came; for of them it is said too, vers. 7. that they arose and fled in twilight, and that both must be meant of the evening twilight is evident, because it was in the following night; that first, the lepers were getting themselves a booty in the tents of the Syrians, vers. 9. If we tarry, say they, till the morning light, some mischief will befall us: And secondly, that the city was raised by them, vers. 12. and the king arose in the night, &c.

Vers. 6. For the Lord had made the host of the Syrians to heare a noise of cha∣riots, &c,] Which yet the lepers nor none in the city heard; the Lord could easily have stricken these Syrians dead in the place, but he was pleased rather, as it were in a way of scorn and derision, to fright them with their own fancies, and to make them fly, not daring to take their very horses with them, like so many mad distracted men; when there was not a man near them to do them any hurt.

Vers. 9. If we tarry till the morning light, some mischief will come upon us.] This they said, because they judged it so great a fault not to acquaint their brethren with that which God had done for them: when there were so many amongst them that were in danger every moment to perish with hunger.

Vers. 10. So they came, and called unto the porter of the city: and they told them, &c.] That is, the porter of the gate and the watchmen that were with him.

Vers. 11. And he called the porters, and they told it the kings house within.] That is, the city porter went to the kings palace, and called to the kings porters there, and acquainted them with the businesse, who presently went and told the kings servants within the tydings that were brought them.

Vers. 13. Behold they are as all the multitude of Israel, &c.] That is, we need not scruple the exposing of these to danger, whether men or horse, that we send forth to see whether this be true which these Lepers report, for alas they are as all the mul∣titude of Israel, consumed, and ready to perish for hunger; and as good dye by the sword of the Syrians, as stay behind to be starved here.

CHAP. VIII.

Vers. 1. THe Lord hath called for a famine, and it shall also come upon the land seven years.] And thus the people continuing in their sinnes, the judgements of God were doubled upon them. In Elijahs time, God sent a fa∣mine amongst them, but that lasted onely three yeares and a half, James 5.17. Eli∣jah was a man subject to the like infirmities, and he prayed, and it rained not for the space of three years and a half, but now this continued full seven years.

Vers. 2. And she went with her houshold and sojourned in the land of the Phili∣stines seven years.] Because it is said of this good Shunamite, that she went with her houshold, &c. it is probably conceived, that her husband being dead, she was at present a widow; and a notable discovery it was of the Lords high displeasure a∣gainst his people, that in the neighbour countrey of the Philistines there was no want, and yet in the kingdome of Israel a sore famine prevailed, yea and in Judah too: for it is not likely this good woman would have sought the preservation of her life amongst the Philistines, if she might have done it amongst her brethren of Ju∣dah: though the Philistines were a wicked people, yet they had not the means of grace as Gods people had; and therefore it is no wonder, though God was most provoked with the idolatry and other wickednesse of his own people.

Vers. 4. And the king talked with Gehazi the servant of the man of God, &c.] When the Shunamite came to cry unto the king for her house and her land, (which in the time of her absence was seised upon by her kindred, or by the officers of state for the kings use) she found the king talking with Gehazi, concerning the miracles which Elisha had wrought, and so by that means found favour with the king, and recovered her estate. Some Expositours conceive that this was before Gehazi was stricken with leprosie, though that be inserted in the history before this, chap. 5.21. else they think the king would not have talked with him: But without very evident grounds, it is not fit to recede from the order of the history, I conceive not that le∣pers were ever so secluded from cohabitation with others, but that they might up∣on occasion have some conference with them; especially it might be so here, when the king had so great a desire to heare a true relation of all the wonders that Elisha had wrought; onely indeed, if this were after Gehazi was a leper, observable it is, that notwithstanding Gehazi did here speak so honourably of his master, upon whose word so sore a judgement had seized upon him.

Vers. 6. So the king appointed to her a certain officer, saying, Restore all that was hers, &c] The word translated officer signifies an eunuch, as it is in the mar∣gin of our bibles: kings it seems in former times had eunuchs to be the chief officers in their courts, whereupon in processe of time all their chief officers were called Eunuchs. As we see Potiphar to whom Joseph was sold, though he were a married man, is termed an Eunuch. Gen. 37.36.

Vers. 7. And Elisha came to Damascus, and Ben-hadad the king of Syria was sick, &c.] The most received opinion is, that Elisha went now to Damascus, ac∣cording to a charge given him by Elijah, purposely to anoint Hazael king; but why was Elijah sent from mount Horeb to Damascus, if God meant not that he himself should anoint Hazael, 1. Kings 19.15. And the Lord said unto him, Go, return on thy way to the wildernesse of Damascus, and when thou comest anoint Hazael to be king over Syria: rather therefore I conceive that Elisha went now by the speciall instinct of Gods Spirit, to confirm that to Hazael, by a second pre∣diction, which formerly upon Elijahs anointing, he did not much believe: and that the rather because of the present famine in Israel, and so coming thither found Ben-hadad sick; whether his sicknesse was occasioned through grief (as Josephus saith) for the shamefull flight of his armie from the siege of Samaria, chap. 7.6. especially when he heard it was occasioned by a causelesse feare, the Scripture expresseth not; but onely notes how in his sicknesse he was glad to consult with the Prophet con∣cerning his recovery, whom ere while he sent to apprehend in Dothan, chap. 6.13, 14. encouraged happely thereto also, by the miraculous cure that he had wrought upon the leprosie of his servant Naaman.

Vers. 10. Go, say unto him, Thou mayest certainly recover, &c.] That is, thy disease is not mortall, Thou mayest certainly recover of thy sicknesse; that therefore which the Prophet addes concerning his death, howbeit the Lord hath shewed me that he shall surely die, doth not contradict this which he said concerning his sicknesse. The question was whether he should recover of that sicknesse wherewith he was vi∣sited; to this a direct answer is given, that he might well recover, notwithstanding his sicknesse; but withall an intimation is given to the messenger that he should surely die, to wit, by another means, though not by his sicknesse.

Vers. 11. And he settled his countenance stedfastly, till he was ashamed.] That is, Elisha did fix his eyes stedfastly upon Hazael, untill he began to be ashamed, be∣cause he saw he could not forbear weeping; or rather, untill Hazael began to blush, and to be ashamed, because he saw the Prophet look so earnestly upon him.

Vers. 13. And Elisha answered, The Lord hath shewed me that thou shalt be king over Syria.] Intimating, that in this regard it was likely enough he would ex∣ercise those cruelties upon the Israelites, which now he made so strange of; and that because he should then have power to do it, and withall, when once he sate in the throne of Syria, he would bear the same deadly hatred against Gods people, which his predecessours had done before him, and thence is Damascus threatned under those terms, Amos 1.4. I will send a fire into the house of Hazael, which shall devoure the palaces of Ben-hadad.

Vers. 15. He took a thick cloth, and dipt it in water, and spread it on his face, &c.] And thus Ben-hadad was strangled by Hazael, and that so, that no signe or token could be seen in his dead body of any violence that was offered him, and per∣haps too under a pretence of allaying the distemper of heat he was in, by reason of his sicknesse.

Vers. 16. And in the fifth yeare of Joram the sonne of Ahab king of Israel, &c.] Jehoshaphat had designed his sonne Jehoram to be king, and appointed him to govern the kingdome in his absence in the seventeenth yeare of his reigne, a little

before he went with Ahab against Ramoth Gilead (and thence the yeare of Jeho∣ram king of Israel his beginning to reigne, is counted to be both the eighteenth yeare of Jehoshaphat, 2. Kings 3.1. and the second yeare of Jehoram the sonne of Jehoshaphat, 2. Kings 1.17.) but at his return he resumed the royall power wholly to himself, not communicating the same again to his sonne, untill the fifth yeare of Joram king of Israel, which was the two and twentieth of Jeho∣shaphat: and then this old king took unto him this his eldest sonne, as partner in the government, himself yet living; the cause whereof, in all probabilitie, was some discord and differences which brake out even then between him and his younger brethren, which as they moved Jehoshaphat to commit to his younger sonnes the cu∣stody of strong fenced cities in Judah, 2. Chron. 21.3. the better to assure them, if it might have been, against the power of their elder brother; so also on the other side, it caused him, to put this his eldest sonne in possession of the kingdome, whilest him∣self was living, for fear of tumult after his death.

Vers. 17. And he reigned eight years in Jerusalem.] To wit, foure years toge∣ther with his father, and foure years himself alone.

Vers. 18. For the daughter of Ahab was his wife.] To wit, Athaliah, vers. 26.

Vers. 19. Yet the Lord would not destroy Judah, for David his servants sake, as he promised him to give him alway a light, &c.] That is, one of his seed, in whom the soveraigntie of Judah should be continued, though farre short of the glo∣ry that formerly they enjoyed, before the revolt of the ten tribes.

Vers. 20. In his dayes Edom revolted from under the hand of Judah, &c.] The Edomites ever since Davids time, 2. Sam. 8.14. had been tributaries to the kings of Judah, and had been governed by a Viceroy whom they set over them, 1. Kings 22.47. There was no king in Edom, a deputy was king. But now they cast off this yoke, and so the prophecie of Isaac began to take effect, Gen. 27.40. that Esau should break the yoke of his brother Jacob from off his neck. 2. Chron. 21.2, we reade, first, that so soon as his father was dead, he presently made use of his power against his six younger brethren; and having gotten them into his hands slew them, and, together with them for company, many of the great men of the land, such belike, as ei∣ther formerly or then had taken their part, & that withall he took upon him to make innovations in Religion, erecting high places in the mountains of Judah, and forcing the people to embrace that idolatry which himself had learned from the house of A∣hab, vers. 10.11. And these combustions in the land of Judah, we may well think gave encouragement to the Edomites to revolt at this time, and so God punished these his abominable courses.

Vers. 22. Yet Edom revolted from under the hand of Judah unto this day.] That is, though Joram overthrew the Edomites in that forementioned battel, vers. 21. yet they retiring into their places of advantage, persisted resolutely in their revolt, and so he was forced to return again into his own land; which indeed is not so strange, if we consider, that he might perhaps heare of the revolt of Libnah, a citie in his own countrey, and then no wonder though he stayed not to prosecute his victory in the land of Edom.

Then Libnah revolted at the same time.] Libnah was a great citie within Judah, one of the royall cities of Canaan when Joshua entred it, Josh. 10.29, 30, It was

by him given to the priests the sonnes of Aaron, Josh. 21.13. and now it rebelled against Joram, because he had made such innovations in Religion, and forced the people to idolatry, as is expressed, 2. Chron. 21.10, 11. which no marvell though the Levites were least able to endure. It is much indeed that one citie alone should venture upon such an attempt; but perhaps the kings absence whilest he was in Edom, and the discontent of the people; yea perhaps some correspondence they might have with the Philistines (who ere long invaded the land, 2. Chron. 21.16, 17.) gave them hope of abettors, and how they sped in the conclusion, the Scripture ex∣presseth not.

Vers. 24. And Joram slept with his fathers, and was buried with his fathers in the citie of David.] Before his death there was a prophesie in writing delivered him from Elijah the Prophet, 2. Chron. 21.12. which threatned both his people, his children, his wives, and his own body, and immediatly what was threatned came to passe: for, first, the Philistines and Arabians brake into Judea, took the kings house, made spoil of his goods, and slew or carried away all his children, save the youngest onely; and then afterwards the Lord smote him with a grievous dis∣ease in his bowels, which left him not till his guts fell out, and being dead, he was obscurely buried in the citie of David, but not in the sepulchres of his Ancestours the kings of Judah; and that without the lamentations and solemnities that had been used in other princes funeralls, 2. Chron. 21.16. All the time of this kings reigne another king of the same name reigned in Israel, to wit, Joram the sonne of Ahab his brother in law.

And Ahaziah his sonne reigned in his stead.] He is elswhere called Jehoahaz 2. Chron. 21.17. and Azariah, 2. Chron. 22.6. He was the youngest sonne of Joram, for all the elder sonnes were slain, or carried away by the Philistines, 2: Chron. 21.17. In S. Matthews catalogue of the kings of Judah, it is said, Matth. 1.8. that Jehoshapoat begat Joram, and Joram begat Ozias, and so this Ahaziah who succeeded Joram, and Joash who succeeded Ahaziah, 2, Kings 11.2. and Amaziah, who succeeded Joash, 2. Kings 12.21. and was the father of Ozias are quite left out; but this I conceive was onely, because the Evangelist resolving to distribute the Ancestours of Christ into three severall ranks (according to the three great changes that had happened in the state, and finding just fourteen in the first rank from Abra∣ham to David, he laboured to reduce the other ranks to the same number too, as knowing that equall numbers are a help to the memory, and so to make just fourteen generations in that rank; also from David to the captivitie he leaves out Ahaziah, Jo∣ash, and Amaziah, and them perhaps rather then others, because they were the next from Ahab, by Athaliah the daughter of Ahab and wife of Joram.

Vers. 25. In the twelfth yeare of Joram the sonne of Ahab king of Israel, &c.] Yet chap. 9.29. it is said, that he began to reigne in the eleventh yeare of Joram king of Israel, which is, because the yeare of Ahaziahs reigne did concurre with the latter end of the eleventh, and the beginning of the twelfth yeare of Joram king of Israel.

Vers. 26. Two and twentie years old was Ahaziah when he began to reigne, &c.] In the 2. Chron. 22.2. it is said, that he was two and fourty years old when he be∣gan to reigne; we may reconcile this thus, that he was two and fourty years old when he began to reigne alone by himself, but that he was made king also when he

was but two & twenty years old, his father yet living; but then that must be granted which is before noted upon 1. Kings 22.42. to wit, that Asa also was made king in his fathers life time; and indeed, because this answer may have some strong objections made against it, therefore others do rather reconcile these two places thus, to wit, that those words in 2. Chron. 22.2. Fourty and two years old was Ahaziah when he began to reigne, must be understood of the continuance of Omries pedigree, who was great grandfather to this Ahaziah. Omri reigned as sole king six years, 1. Kings 16.23. Ahab two and twenty, 1. Kings 16.29. Ahaziah his sonne two, 1. Kings 22.51. Joram twelve, 2. Kings 3.1. And thus Omries stock continued fourty and two years; and therefore it is said, that Ahaziah (who was of that stock by his mo∣ther Athaliah) in his two and fourtieth yeare began his reigne. But this answer me∣thinks is more unsatisfactory then the other; the words in 2. Chron. 22.2. will hardly bear such an interpretation.

And his mothers name was Athaliah, the daughter of Omri king of Israel.] That is, the grandchild of Omri, the daughter of Ahab, the sonne of Omri, vers. 18.

Vers. 27. He was the sonne in law of the house of Ahab.] That is, the sonne of Ahabs sonne in law, to wit, the sonne of Joram by Athaliah Ahabs daughter; yet perhaps even he also by his mother Athaliahs perswasion married a daughter of the house of Ahab, though by another wife Joash was born, who succeeded him in the throne, chap. 12.1.

Vers. 28. And he went with Joram the sonne of Ahab, to the warre against Ha∣zael the king of Syria in Ramoth Gilead.] Toward the latter end of his reigne Jo∣ram king of Israel undertook the recovery of Ramoth Gilead out of the hands of Hazael then king of Syria (which Ahab his father had formerly attempted with ill successe) and Ahaziah the king of Judah his sisters sonne joyned with him in that expedition, as Jehoshaphat had formerly done with Ahab.

Vers. 29. And king Joram went back to be healed in Jezreel, of the wounds which the Syrians had given him at▪ Ramoth, &c.] That is, Ramoth Gilead: ha∣ving wonne the town, and then manned it strongly, leaving the chief of his army there behind him with his captains (of whom Jehu was the chief) he withdrew himself to Jezreel to be cured of the wounds which he received in this siege of Ra∣moth Gilead. See the note, chap. 9.14.

CHAP. IX.

Vers. 1. ANd Elisha the prophet called one of the children of the prophets, and said unto him, Gird up thy loins, &c.] That is, prepare thy self, and go with speed: the excution that was to be done by Jehu upon the house of Ahab was to be dispatched presently, whilest Jehu had the army with him at Ramoth Gi∣lead, and Jehoram was gone from thence to Jezreel: and therefore the prophet that was to give him his commission, was sent with such speed: which may also be the rea∣son why aged Elisha went not himself, but sent one of the younger prophets.

Vers. 2. And make him arise up from among his brethren, and carry him to an ••••nner chamber.] The message sent by this prophet to Jehu, was to be delivered thus secretly, first, that the prophet might do it without danger or fear: and secondly, that which was to be done by Jehu, might be done before there was any notice ta∣ken

of it by any body that should endeavour to prevent it, and therefore he was enjoyned to call him out from among his brethren; that is, his fellow captains, and to withdraw him into an inner chamber.

Vers. 3. Then take the box of oyl, and poure it on his head, &c.] See the note 1. Kings 19.15, 16. As for that following clause, then open the doore, and flee, and tarry not, that is added to prevent any delay, by the captains propounding any que∣stions to him, when he came out from anointing Jehu.

Vers. 4. So the young man, even the young man the prophet, went to Ramoth Gilead, &c.] The doubling of this word, the young man, seems to hold forth this as observable, that though the service was perillous, and the prophet but a young man that was sent about it, yet he performed it exactly and boldly.

Vers. 9. And I will make the house of Ahab like the house of Jeroboam, &c.] These former presidents of Gods dealing with Jeroboam and Baasha are alledged; first, to discover the more fully, with what severity God would wholly root out his posterity: secondly, to assure him the better that it should be so, by calling to mind Gods dealing with others before him in the like manner: and thirdly, to in∣timate to Jehu, what he might likewise expect if he were not more carefull to walk in the wayes of Gods commandments.

Vers. 11. And one said unto him, Is all well? wherefore came this mad fel∣low to thee?] Perhaps the troubled thoughts of Jehu were discerned in his coun∣tenance: however his fellow captains might easily gu••sse that a prophet (for such it seems they knew him to be, perhaps by his habit) coming in such haste with an er∣rand so secretly delivered, there was somewhat of importance in it: and therefore they enquire of him, whether all were well. And yet withall these Baalitish Russians cannot mention the prophet of God without a flout, wherefore came this mad fel∣low hither? for such the prophets were in those dayes esteemed, because they plea∣ded inspiration from God, and spake and did sometimes what such carnall wretches thought none but mad men would speak or do, Jerem. 29.26. and Hos. 9.7.

And he said unto them, Ye know the man, and his communication.] As not be∣ing able to resolve on such a sudden, whether it would be safe for him to discover what the prophet had said to him, he gives them at first an uncertain answer, Ye know the man, and his communication; that is, you know him to be a prophet, and by the man you may guesse at his errand, and that what he sayes is from the Lord: or, a mad man indeed he is as you rightly guessed, and therefore it is no great mat∣ter what he said.

Vers. 12. And they said, It is false, tell us now.] Hereby they give Jehu to understand that they knew him not, nor could guesse at his errand; or rather, that they knew he came about some extraordinary businesse, which therefore they would have him truly to discover to them.

And he said, Thus and thus spake he to me, &c.] Being overcome by their im∣portunity, and withall considering of what importance their aid might be to effect what was spoken, he resolved to put it to the venture, and told them exactly all that the prophet had said to him.

Vers. 13. Then they hasted, and took every man his garment, and put it under him on the top of the stairs, &c.] Great houses have usually an ascent of staires

of the court into the first rooms, there (or else on some scaffold to which there was an ascent, and which they used at other times for some other occasions, (as happely, from thence to make proclamation or speeches in the hearing of the people) in stead of a throne, they set him on their garments laid on a heap; or else on something whereon he might be raised aloft in the sight of the souldiers, they spread their garments, so trimming it up by way of honouring him, and to signifie their sub∣jection to him, and their readinesse to imploy all that they had for the advancement of his kingdome (as in the like respect, we see the people spread their garments in the way, as Christ rode in triumph into Jerusalem, Matth. 21.8.) and so having done this, they proclaimed him king: Nor need we wonder, that the greatest num∣ber of the captains should thus suddenly joyn with Jehu against Joram their king, and that upon the word of one, whom by way of derision they had erewhile termed a mad fellow: for first, it may well be that the house of Ahab was at this time odious to all, for their horrible wickednesse: secondly, Jehu was now, it seems, commander in chief over the army in Ramoth Gilead, and so highly estee∣med amongst the captains and souldiers: thirdly, when they compared that which was spoken by this prophet, who had now anointed Jehu, with that which it was well known Elijah had prophecyed concerning the utter extirpation of Ahabs po∣sterity, this might much prevail with them: and fourthly, there was doubtlesse a speciall hand of God inclining them to the speedy furtherance of that which he had determined should be done.

Vers. 14. Now Joram had kept Ramoth Gilead, he and all Israel, because of Hazael king of Syria, &c.] That Ramoth Gilead was a little before this in the possession of the Syrians, is evident, chap. 8.28. where it is said that Ahaziah king of Judah went with Joram the sonne of Ahab, against Hazael king of Syria in Ra∣moth Gilead: again, that Joram did in this expedition winne Ramoth Gilead from the Syrians, is evident in this place, where it is said, that Joram kept Ramoth Gile∣ad, and verse 15. where Jehu adviseth the captains, not to suffer any man to go out of the city: It seems therefore, that when they had taken the town, though Joram went away to Jezreel to be healed of his wounds: (which was a great advantage for the furtherance of Jehues advancement amongst the souldiers, and is therefore here mentioned) yet he left his army behind him in Ramoth Gilead, either because he feared lest Hazael should come with some forces to recover Ramoth Gilead a∣gain out of his hands, and therefore it is said here, that Joram kept Ramoth Gilead, because of Hazael; or else rather, because though they had taken the town, yet there was some fort or castle which the Syrians still held, and for the gaining thereof Jehu and the army was left in Ramoth Gilead.

Vers. 16. So Jehu rode in a chariot, and went to Jezreel, for Joram lay there, and Ahaziah king of Judah was come down to see Joram.] This is added both to clear the following story, and withall to imply, what state and jollity there was in Ahabs court, when God wrought so great a change: doubtlesse the house of Ahab since the revolt of Moab, was never in a more flourishing condition: there were seventy princes of the bloud royall at this time in Samaria, as many Expositours ga∣ther from that, chap. 10.7. And it came to passe, when the letter came to them, that they took the kings sonnes and slew seventy persons: Joram had by valiant fight

recovered Ramoth Gilead from the Syrians, (which his father had attempted in vain) and was indifferently recovered of the wounds he had there received. The king of Ju∣dah was come thither to visit him, and fourty princes of his bloud were expected, cha. 10.13. for whose entertainment at a time of such rejoycing, no doubt both Joram and Jezebel made great preparations; and yet behold in the midst of this security, Eli∣ahs prophecy that was now forgotten, shall be fulfilled in their ruine.

Vers. 17. And Joram said, Take an horseman, and send to meet them, and let him say, Is it peace?] As fearing that some disaster had happened at Ramoth Gilead.

Vers. 18. And Jehu said, What hast thou to do with peace? turn thee behind me.] He would not suffer the messenger to return, lest Joram being warned by him, should escape by flight, or arm himself for resistance; and therefore he wills the messenger not to talk of peace for Joram, but to follow him; as knowing, that it was in vain for him to attempt to fly back, when he commanded him to stay.

Vers. 20. And the driving is like the driving of Jehu the sonne of Nimshi.] That is, the grandchild of Nimshi: for he was the sonne of Jehoshaphat, who was the sonne of Nimshi, ver. 2.

Vers. 21. And Joram king of Israel, and Ahaziah king of Judah went out, &c.] It was strange that neither of these kings should apprehend that they were e∣nemies that were descried, when they perceived that they detained the messengers that were sent to know who they were: but thus we usually find men infatuated whom God intends to destroy.

Vers. 22. And it came to passe when Joram saw Jehu, that he said, Is it peace Jehu?] As if he had said, What is the cause of this thy unexpected coming hither? have ye taken the strong hold, which the Syrians held in Ramoth Gilead, by assault or composition? or have the Assyrians come upon you, and put you to flight? or what is the matter that ye are so suddenly come hither, and in so great haste?

And he answered, What peace, so long as the whoredomes of thy mother Jeze∣bel, and her witchcrafts are so many?] Idolatry is often in the Scripture called whore∣dome, Deut. 31.16. And this people will rise up and go a whoring after the gods of the strangers of the land whither they go to be among them; and Levit. 20.5. And I will cut him off, and all that go a whoring after him, to commit whoredome with Molech: and mens inveigling or compelling others to partake with them in their idolatry, is called witchcraft; because as harlots were wont with their enchan∣ted cups and love-potions, to make men dote upon them; so these great ones that were idolaters did by their flatteries and threatnings winne others to their spirituall fornication: whence it is that in these very terms the idolatry of Nineveh in Na∣hums prophecy, is said to be the cause of her approaching misery, chap. 3.4. Be∣cause of the multitude of the whoredomes of the well favoured harlot, the mistres•••• of witchcrafts, that selleth nations through her whoredomes, and families throug•• her witchcrafts: and these, no doubt, are principally the whoredomes and witchcraft•• wherewith Jezebel is here charged by Jehu, though withall it may well be that sh•• was guilty (as Idolaters use to be) of whoredome and witchcrafts in the ordinar•• sense, and so Jehu used such expressions as might comprehend both the one an•• the other.

Vers. 24. And smote Jehoram between his arms, and the arrow went out at h••••

heart.] That is, he shot the arrow and smote him betwixt his shoulders, as he was flying away, so that it went out at his brest through his heart.

Vers. 25. When I and thou rode together after Ahab his father, the Lord laid this burden upon him, &c.] To wit, that dogs should lick the bloud of Ahab in the place where they had licked the bloud of Naboth, 1 Kings 21.19. concerning which see the note there. Now such prophecies as this that contained threatnings and curses, were usually called burdens, because the evil therein threatned was like to fall hea∣vie upon those against whom they were denounced, as is evident, Isa. 13.1. and so in many other places.

Vers. 27. But when Ahaziah the king of Judah saw this, he fled by the way of the garden house, &c.] To wit, choosing that as a secret way, though he fled to∣ward Jezreel, yet he durst not enter the city, but in the suburbs, where their garden-houses were, he turned aside into some by way, hoping by that means to escape; but what the successe was, the following words do shew: Jehu and his captains at last overtook him, and so they smote him at a place by Ibleam, a town that belonged to Manasseh, Josh. 17.11: and so flying further after he was wounded, even to Megiddo, there they found him out, and slew him. Indeed the words here would seem to import, that he dyed in Megiddo of the wounds he received nigh Ibleam, and he fled to Megiddo and dyed there; but by the relation of this story in the book of the Chronicles, it is evident, that after the wound he received in his flight he hid himself in Samaria, 2. Chron. 22.9. that is, in the kingdome of Samaria; to wit, in Megiddo, whither he fled, and so Jehu with his men following him close, at length by making diligent search in the city, there they found him out and brought him to Jehu, and he slew him there, 2 Chron. 22.9.

Vers. 28. And his servants carried him in a chariot to Jerusalem, and buried him in his sepulchre, &c.] Which Jehu permitted for his father Jehoshaphats, sake, 2 Chron. 22.9. When they had slain him, they buried him, because said they, he is the sonne of Jehoshaphat, who sought the Lord with all his heart.

Vers. 29. And in the eleventh yeare of Joram the sonne of Ahab, began Aha∣ziah to reigne over Judah.] See the note, chap. 8.25.

Vers. 30. Jezebel heard of it, and she painted her face, and tired her head, and looked out at a window, &c.] To wit, as hoping with her stately and imperious looks to daunt the traitour, or at least to expresse a brave spirit even in this her desperate condition, and how little she feared what he or his could do to her.

Vers. 31. And as Jehu entred in at the gate, she said, Had Zimri peace who slew his master?] Intimating, that as Zimri enjoyed not the benefit of his conspira∣cy against his lord and master, no more should Jehu; and that as Omri the grand∣father of Joram was setled in the throne of Israel, after Zimri the traitour received his just reward; so the posterity of Omri, to wit, the sonnes of Joram, should be confirmed in the throne of Israel, when just vengeance had seized upon Jehu for this his treachery against Joram his lord and soveraigne.

Vers. 32. And there looked out to him two or three Eunuches.] Giving some signe of their readinesse to do what he should enjoyn them. Concerning Eunuchs, see the note, chap. 8.6.

Vers. 34. Go see now this cursed woman, and bury her: for she is a kings daugh∣ter.]

This order Jehu gave, perhaps on a sudden, not remembring at that time the prophecy of Elijah; nor what the prophet that anointed him had lately said to him, vers. 10. for presently after, when they brought him back word, that the dogs had eaten all but her skull, her feet, and the palmes of her hands, then he could say as it is. vers. 36. This is the word of the Lord which he spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel, shall dogs eat the flesh of Jezebel.

CHAP. X.

Vers. 1. ANd Ahab had seventy sonnes in Samaria.] That is, sonnes and grandchildren, and that by severall wives: neither is it any wonder that these should be now altogether in Samaria, if we consider, first, that these princes of the bloud might be by Jorams appointment assigned to stay there, when he undertook that late expedition against Hazael for the recovery of Ramoth Gile∣ad, that if any thing should happen to him otherwise then well, yet they might be in a place of safety; and secondly, that perhaps now upon the tidings of Jehues kil∣ling of Joram, the nobles that had the charge of these princes, might presently fly with them thither for their better safeguard.

Vers. 6. Then he wrote a letter the second time to them, saying, If ye be mine, &c.] And thus Jezebel that by a letter sent to the Elders of Jezreel, shed the bloud of Naboth and his sonnes, hath the bloud of all her sonnes shed by a letter, sent from Jezreel to the Elders of Samaria.

Vers. 8. And he said, Lay ye them in two heaps at the entring in of the gate, untill the morning.] To wit, that the people going out, and coming in the next morning at the gate of the citie, might be eye-witnesses of the just judgement of God upon the house of Ahab; and that the people flocking together to see this ruefull spectacle, he might find them there, and so might take that occasion to justifie himself amongst them concerning all that he had done.

Vers. 9. Ye be righteous, Behold, I conspired against my master, and slew him, but who slew all these? &c.] This speech of Jehues is diversly expounded by Inter∣preters: some conceive they were spoken to the people that were assembled together to gaze on the heads of Ahabs seventy sonnes, that were laid on two heaps at the gate of Jezreel; and that he began with those words, Ye be righteous: either hereby to shew why he was willing to appeal to their judgement for that which he had done; as if he had said, you are surely innocent, and have had no hand in any thing that hath been done against the house of Ahab; and therefore I desire to appeal to you, whether it be not manifest, by this strange act done to the sonnes of Ahab, that God meant to have his vengeance executed upon this cursed family; or else, to as∣sure them that he meant no evil to them; Ye be righteous, that is, I pronounce you innocent, think not that I intend any harm to you; and so he first quits the people from fear, and then afterwards seeks to clear himself in the following words, in that which he had done, by shewing that he had onely executed what God had determi∣ned should be done, as he proves was manifest, by the death of those seventy persons that could never thus have lost their lives, if there had not been a secret hand of God, furthering herein the accomplishment of that which he had long since threatned by the Prophet Elijah; Behold, I conspired against my master, & slew him, but who slew all

these? But then again others conceive, that these words were spoken to those that had cut off these heads of Ahabs sonnes; or to them joyntly together with the rest of the people, and that ironically, Ye be righteous; as if he should have said, you take your selves to be righteous, and would lay all the blame of that which is done upon me; but this fact of yours hath now made us equally sharers in this businesse; Behold, I conspired against my master, and slew him, but who slew all these? that is, suppose that I should be charged for conspiring against, and killing my master, yet these heads I am sure you cut off, and not I; yea indeed, neither you nor I have done any thing herein, but what God would have done; it was not my letter that could have wonne you so readily to perform such an act as this, seeing many wayes you might have secured both your selves and them; but that there was a speciall hand of God in it, who would have that fulfilled which he had threatned by Elijah; which is more fully expressed in the following verse; Know now that there shall fall unto the earth nothing of the word of the Lord, for the Lord hath done that which he spake by his servant Elijah.

Vers. 11. So Jehu slew all that remained of the house of Ahab in Jezreel, and all his great men, and his kinsfolks, and his priests.] That is, his houshold-priests, neither is it any wonder that this caused not the priests of Baal to suspect him, when afterwards he called them altogether to Samaria: because the speciall reference which these had to the family of Ahab, might be thought the onely cause of his cutting them off, that they might not in time to come plot any thing by way of re∣venge against him.

Vers. 13. Jehu met with the brethren of Ahaziah king of Judah, &c.] That is, the sonnes of his brethren, 2. Chron. 22.8. (for all his brethren, the sonnes of his father Jehoram, were either slain, or carried away by the Philistines and Arabians that had lately broken into Judah, 2. Chron. 22.1.) and these he slew too, lest they should hereafter revenge the death of Ahaziah, or lay any claim to the crown of Israel.

Vers. 14. And he said, Take them alive.] That is, Jehu commanded his ser∣vants to take these brethren of Ahaziah alive, both that he might be sure that none but those of the stock of Ahab were slain; and withall, that they might be made to know why they were put to death; namely, because they were of the cursed stock of Ahab.

Vers. 15. He lighted on Jehonadab the sonne of Rechab, &c.] This man was a Kenite of the stock of Jethro, 1. Chron. 2.55. the same that either now or after∣ward imposed upon his sonnes an austere rule of civilitie, Jer. 35.6. that they should drink no wine, nor build houses, nor sow seed, nor plant vineyards, nor have any; but should all their dayes dwell in tents, and that (as is most probable) the better to preserve them from being corrupted with the growing luxury of those times, and to inure them beforehand to hardnesse, that they might be the better able to bear the misery which he foresaw the sinnes of the people would bring upon them: It seems he was a man of great note, especially for his piety in these times, and therefore Jehu the rather desired to be countenanced by him, and to have his approbation of his zealous proceedings: whence it was that he took him into his chariot, and carried him to Samaria; onely, first he questioned him whether he did

from his heart approve of his proceedings or no, Is thine heart right, as my heart is with thy heart? that is▪ Is thy heart faithfull towards me, as mine is towards thee?

Vers. 19. But Jehu did it in subtilty, to the intent that he might destroy the worshippers of Baal.] When Jehu had slain Ahab and all his posterity, who had al∣wayes been the great promoter and supporter of the Baalites, it is likely that in all places they began to shift for themselves, and to hide their heads, as fearing what he would do to them: because therefore it would have been then hard to have any way surprized them severally, and because withall the taking of any open way of vio∣lence against them, might have caused some sedition in the kingdome, he thought it the wisest way, thus to catch them in a snare altogether, by pretending for Baal, and proclaiming a solemn assembly for his service; but how farre this blemished his zeal against that horrible idolatry, we may judge by that rule of the Apostle, that we may not do evil that good may come of it; Rom. 3.8.

Vers. 23. Search, and look that there be here with you none of the servants of the Lord.] This Jehu spake, as pretending, no doubt, that he would not have the worship of Baal prophaned by the presence of any that were not cordiall to his ser∣vice, but withall intending to save them from the sword, (what ever they might de∣serve) if curiosity perchance should have drawn any of them thither.

Vers. 25. And it came to passe assoon as he had made an end of offering the burnt offering, &c.] That is, assoon as the chief priest of Baal had made an end of their sacrifice, which they had undertaken by Jehues encouragement; so long it seems Jehu deferred the execution, that if they were not all yet come thither, he might be the surer to have them all there, ere the souldiers were let in upon them.

And went to the city of the house of Baal.] Many Expositours take this indefi∣nitely; to wit, that the guard and the captains went into every city where there was any temple dedicated to Baal, and beat down the temples, and destroyed the images, whence they say, that is added vers. 28. Thus Jehu destroyed Baal out of Israel: But me thinks the words seem here rather to imply their going first to some citie near Samaria, which was particularly dedicated to Baal, where was Baals chief temple; of which I conceive that is spoken vers. 27. that they brake down the house of Baal, and made it a draught-house unto this day; for it is not probable, that eve∣ry house of Baal thoroughout the kingdome, was turned into a jakes, but onely his chiefe temple, thereby to expresse their detestation of that idolatry, wherewith the kingdome of Israel had been defiled.

Vers. 30. And the Lord said unto Jehu, &c.] To wit, by some prophet that he sent unto him, perhaps Elisha or the young prophet that was sent to anoint him: though Jehu continued in the idolatry of Jeroboam, yet because the suppressing of the idol-worship of Baal, and the rooting out of Ahabs posterity, was in it self a good service, God promised here that kingdome to his heirs unto the fourth gene∣ration; which was accomplished in the mediate succession of Jehoahaz, and Jeho∣ash▪ and Jeroboam, and Zachariah, chap. 13.1. and chap. 14.16. and vers. 29.

Vers. 32. In those dayes the Lord began to cut Israel short, &c.] That is, to abate their power, and to make sore havock amongst the people; for so this is ex∣plained in the next words, And Hazael smote them in all the coasts of Israel: and then no doubt did he exercise those inhumane cruelties upon the Israelites, of

which Elisha had foretold him, chap. 8.12. I know the evil that thou wilt do un∣to the children of Israel, their strong holds wilt thou set on fire, and their young men wilt thou slay with the sword, and wilt dash their children, and rip up their women with child.

Vers. 36. And the time that Jehu reigned over Israel in Samaria, was twenty and eight years.] Whereof six years Athaliah reigned in Judah, and Jehoash the sonne of Ahaziah the remaining two and twenty yeares.

CHAP. XI.

Vers. 1. ANd when Athaliah the mother of Ahaziah saw that her sonne was dead, she arose, and destroyed all the seed royall.] That is, all the prin∣ces of the bloud royall that were left. Joram had killed his six younger bre∣thren the sonnes of Jehoshaphat, immediately upon the death of his father, 2 Chron. 21.2, 4. after that all his own sonnes (save onely Ahaziah the youngest, who succeeded him in the throne) were either slain, or carried away by the Phili∣stines and Arabians, 2. Chron. 22.1. again, after that fourty two princes of the royall bloud Jehu had slain, chap. 10.13, 14. so that it may seem there were not many of the seed royall left. Athaliah therefore (that happily was left by her sonne Ahaziah to govern the kingdome, when he went to help Joram in his warre) taking this advantage of the ruines of this royall family, did forthwith lay hold upon those few of the princes of the bloud that were left, and slew them, that so she might oc∣cupy the royall throne her self, and so settle the worship of Baal in the kingdome of Judah, which to her grief she saw was now rooted out by Jehu in the kingdome of Israel. If these princes, whom she slew, had been onely the grandchildren of Jeho∣shaphat, by some of his other sonnes, and not by her husband Joram; or had they been her husbands children by some other wives, this fact had been the lesse to be wondered at: but by the saving of her own sonnes sonne out of her hands, to wit, Joash the sonne of Ahaziah, it is manifest, that she spared not her own children: and this indeed is most strange, that she should be so unnaturall, especially if we con∣sider also, that under the title of being protectour to her young grandchild Joash, she might with more ease and safety have done what she list in the kingdome, and so have made better use of his life then of his death: but for this it may be answered; first, that ambition and zeal for Idolatry do usually blind men and women, and make them most unnaturally cruell: Secondly, that there might be other reasons inducing her thereto (though they be not expressed in the Scripture) as for instance, perhaps she might have other sonnes and grandchildren; either by adultery, or by a former husband, or by some daughter of Jorams, upon whom she might rather de∣sire to settle the crown of Judah, perhaps those that brake up the house of God, and bestowed the dedicated things thereof upon Baalim, 2. Chron. 24.7. For the sonnes of Athaliah that wicked woman, had broken up the house of God, and also all the dedicate things of the house of the Lord did they bestow upon Baalim. Thirdly, howsoever sure we are, that there is no wickednesse so unnaturall and un∣reasonable whereinto a wicked woman may not run raised up of God to be a plague to wicked and idolatrous people: and besides there was a speciall hand of God in it, that those that were descended from Ahab, (though onely by the mo∣thers

side might be destroyed, save onely Joash, who was left to succeed in the throne of Judah.

Vers. 2. But Jehosheba the daughter of king Joram, sister of Ahaziah, took Jo∣ash the sonne of Ahaziah, &c.] This Jehosheba, or Jehoshabeath, 2. Chron. 22.11. the sister of Ahaziah, and daughter of Joram, was married to Jehoiada the high priest, as is noted in that place of the Chronicles before cited; and therefore it is not likely that she was the daughter of Joram by Athaliah, but by some other of his wives, because we cannot well think that he would have taken a wife of that cursed idolatrous stock. But however, sister she was to Ahaziah the late king of Judah, and therefore hearing of Athaliahs bloudy project, she stole this young infant her brothers youngest sonne out of the nursery, and hid him with his nurse in the bed-chamber, that is, in some bedchamber of the priests, which were adjoyning to the Temple, and so kept him close six years together: how it came to passe that this young▪ late-born infant was not missed, or being missed, was not hunted after, and by diligent search discovered, it is hard to say; most probable it is, that some de∣ceit or cunning was used, as by the substitution of some other child in his room, whether dead or living, or by corrupting those Athaliah had imployed in this bloudy service, or some such way, by which means Athaliah might verily think he was killed with the rest; or if she had same small ground to suspect any thing to the contrary, she might in policie forbear to make any noise of it, lest the people hear∣ing such a rumour, should be the readier to hearken after innovations, and be the lesse conformable to the present government. However, because Joash this young infant thus miraculously saved, is expressely here called the sonne of Ahaziah, and so elsewhere constantly, vers. 4.12. chap. 12.18. 2. Chron. 22.11. 1. Chron. 3.11. it is therefore no way probable, which some affirme, that he was of the poste∣ritie of Nathan, and succeeded in the throne, because all Solomons posterity was ex∣tinguished by Athaliah; especially if we consider that the reason intimated in these words why Jehosheba preserved him, was because of her near alliance to him, as be∣ing his aunt his fathers sister.

Vers. 4. And the seventh yeare Jehoiada sent and fet the rulers over hundreds, with the captains, and the guard, &c.] When Athaliah had usurped the crown of Judah six years, and somewhat more, without any disturbance either of domesticall adversaries, or forreigne enemy (for Jehu had enough to do at home to oppose the victorious armies of Hazael, wherewith he was so farre overcharged) at length Je∣hoiada began to think of settling him in the throne, to whom of right it did belong, who was now full seven years old, vers. 21. Seven years old was Jehoash when he began to reigne; and had been hitherto hid in a cell of the Temple by his wife Je∣hosheba, not judging it fit to conceal him any longer, first, that his young soveraigne might not want that princely education which was requisite, and whereof his years began now to be capable: and secondly, that the idolatry of Baal might not by her means take too deep root before it were weeded up; having therefore first imparted this secret to five of the chief captains of the land, in whose fidelitie he had best assu∣rance, and made a covenant with them, afterward by their means he drew in others of the principall men of the countrey (both the Levites and others) onely at first procuring that they should repair to Jerusalem, where they should be further ac∣quainted

with the whole matter, 2. Chro. 23.1, 2. and so accordingly being met toge∣ther as is here expressed) in the temple, having taken an oath of secrecy and fide∣lity of them, he shewed them the kings sonne, made a covenant with them to ad∣vance him to the kingdome, and resolved how the businesse should be managed the next sabbath day in every particular, as is expressed in the sequel of the story. In∣deed some Expositours conceive, that those five mentioned, 2. Chron. 23.1. to whom Jehoiada did first impart the businesse, were priests and Levites, and so also all that were imployed in this service; and that because they managed this businesse in the temple, whither none (say they) but those of the tribe of Levi might enter; but yet considering that the court of the people was a part of the temple, and within the g••tes thereof, and withall because those five men are expressely termed captains of hundreds, and it is said, that they gathered to them not onely the Levites, but also the chief of the fathers of Israel, 2. Chron. 23.1, 2. I see not why they should hold that they were onely Levites that Jehoiada did now call in to his help.

Vers. 5. This is the thing that ye shall do; a third part of you that enter in on the sabbath, &c.] This he spake to the Levites, the Levites were by an order esta∣blished long since amongst them by David, divided into foure and twenty orders or companies, which did in their courses, each company a week discharge the service of the temple (the rest abiding the whilest in their own private dwellings, in the severall cities of Judah) and so every sabbath day, they that had served the week before went out, and another came in that served in their room: and in each company or course there was in Davids time a thousand Levites, besides the porters and singers. Now therefore because the associates of Jehoiada were not able to bring together secretly so many trusty and serviceable hands, as would suffice to mannage the businesse; to help this want, Jehoiada resolved to arm the Levites for the work, and to the end they might be the stronger, he took in the new company that were to come in on the sabbath, and did not discharge the old that should have then gone out, but retained them still, and so by that meanes without any noise he had made up such a number as would be able to deal with the queens ordinary guard; for in probability they might be about three thousand men; which accordingly under the command of their severall captains, (either the chief of the Levites, or those commanders of souldiers whom he had sworn his associates in this designe) he thus disposed of; those that were newly to enter in that sabbath unto the service of the temple, (for the work it seems was to be done on the sabbath day) he divided into three parts, one part whereof he assigned to watch at the gate of the outer court that led to the kings palace, which was the north gate, the same it seems which is called, vers. 19. the gate of the guard, where Athaliah now was, that no body might thence break in upon them: another part he assigned to be at the gate of Sur; which was the east gate that led into the city, called also the gate of the foundation, 2. Chron. 23.5: another part to ward at the south gate, called here the gate behind the guard; that is, the gate right opposite against that gate where the kings guard used to stand, which led to the kings house: Again, those that were to go out from the service of the temple that sabbath, he divided into two parts, and appointed them to be a guard in the temple unto the kings person, the one on his right hand, the other on his left: Many conjectures I find amongst Expositours very different from this which I have

noted both concerning the disposing of the Levites, and concerning the gates at which they were set; but herein it is hard indeed to determine the certainty, because the passages are so obscure.

Vers. 6, So shall ye keep the watch of the house that it be not broken down.] That is, that the watch be not disordered by the breaking in of any body; where∣by the temple may be profaned by the rushing in of those, that ought not to enter into it; the person of our young king may be endangered, and the businesse we have in hand may be utterly overthrown.

Vers. 8. And he that cometh within the ranges, let him be slain.] By the ran∣ges are meant the rankes of the Levites thus ranged in their places, according to the order of military discipline; which if any should offer to break through by force, they were appointed to slay them.

Vers. 10. And to the captains over hundreds, did the priest-give king Davids speares, &c.] To wit, for themselves and for their men. These speares and shields might be such as David had taken in the warres, and had laid up in the tabernacle, as he did the sword of Goliath, as memorials of the great victories that God had given him, which were afterward by Solomon removed into the temple; but how∣ever I conceive, that there was an armoury in the temple provided purposely, that they might be in a readinesse for the guarding and defence of that holy place upon all occasions, and that because there were now found there weapons for so many thousands as were at present imployed; and happely because for this as for other things, David had given directions to his sonne Solomon, therefore they are called here, Davids speares and shields that were in the temple: had they been to b••ing in men ready armed into the temple, they could hardly have carried the businesse so closely as they did, but the Levites being the men appointed for this exploit, and they coming in unarmed, as at other times for the service of Gods house, and being there armed out of the Magazine that was in a readinesse in the temple, there was not the least noise or suspition of any thing that was intended, till it was put in ex∣ecution.

Vers. 12. And he brought forth the kings sonne, and put the crown upon him, and gave him the testimonie, &c.] That is, the book of the law; as was enjoyned, Deut. 17.18.

Ver. 13. And when Athaliah heard the noise of the guard, and of the people she came to the people, into the temple of the Lord.] That is, when she heard the noise of the guard in the temple, shouting and clapping their hands when the king was crown'd, and the people running in the streets, and making towards the temple with many unusuall acclamations and expressions of joy (as it is expressed, 2. Chron. 23.12. Athaliah heard the noise of the people running and praising the king) she went to see what was done in the temple, not any whit suspecting that which was done, and so through the providence of God, did unwittingly cast her self into their hands: nor was it against the charge given by Jehoiada, vers. 8. he that cometh within the ranges, let him be slain: that she was suffered to come within the ranges, because she came not in an hostile manner, but quietly came in amongst them without any mi∣strust or fear, and it must needs be known to be of great advantage to get her with∣in their power.

Vers. 14. And when she looked, behold, the king stood by a pillar, as the manner was, &c.] Where it seems the throne for the king was erected; but the most of Ex∣positours understand this of the brazen scaffold which Solomon made in the Temple, 2. Chron. 6.13. the like is noted afterward of Josiah, chap. 23.3. And the king stood by a pillar, and made a covenant, &c.

Vers. 16. And they laid hands on her, and she went by the way by the which the horses came into the kings house, &c.] Some understand this of the way into the citie, where was the horse gate, mentioned, Neh. 3.28. and Jer. 31.40. but the words do clearly enough shew that it was the ordinary horse and cart way that led into the court, where were the stables and other out-houses that belonged to the kings palace, and therefore it is said, vers. 20. that they slew Athaliah with the sword beside the kings house: even in the place of her death they sought to cast re∣proch upon her; her mother Jezebel was troden under the horse heels, and now she was dragged by the horse way, and slain amongst the stables and dunghills of the kings house.

Vers. 18. And all the people of the land went into the house of Baal, and brake it down, his altars, &c.] And the more chearfully no doubt they did this, because they would not be behind the Israelites, where Jehu had already suppressed the ido∣latry of Baal, as they did now in the kingdome of Judah.

And the priest appointed officers over the house of the Lord.] That is, Jehoiada appointed officers for the watch of the Lords house; the rather, for fear of danger in this sudden change, and withall, perhaps reduced into order, whatever besides had been disordered in the dayes of Athaliah, 2. Chron. 24.7. For the sonnes of Atha∣liah that wicked woman, had broken up the house of God, &c.

Vers. 19. They brought down the king from the house of the Lord, and came by the way of the gate of the guard to the kings house.] That is, the gate of the kings house, where the guard usually stood.

CHAP. XII.

Vers. 3. BUt the high places were not taken away, &c.] So long had the people been inured to this erroneous worship of God, that it seems even Jehoi∣ada himself durst not advice the king to proceed to the reformation of this evil also, for fear of causing some tumult amongst them.

Vers. 4. And Jehoash said to the priests, all the the money of the dedicated things, &c.] The Temple was at this time sallen into great decay, through the wic∣kednesse of former kings, but especially of Athaliah For the sonnes of Athaliah that wicked woman, 2. Chron. 24.7. had broken up the house of God, and also all the dedicate things of the house of the Lord did the bestow upon Baalim: the first act therefore that Jehoash took in hand when he began to rule without a protectour, was the reparation of that holy place; as indeed most requisite it was that he should be carefull to uphold the Temple, that had been the nursery of his infancy, and the best means to secure his life, and to uphold his just title to the crown of Judah, and to this end he enjoyned the priests carefully to gather all the money of the dedicated things, that is, all the money dedicated to the service and repair of the Temple, and then the particulars are expressed (purposely I conceive to distinguish this money

from that which was brought in for the use of the priests themselves, as the money for the redemption of the first born and such like) namely, first, the money of every one that passeth the account: that is, the half shekel that they were to pay when they were numbred from twenty years old and upward, Exod. 30.12, 13. which is there∣fore called, 2. Chron. 24.6. the collection of Moses the servant of the Lord, and of the congregation of Israel for the tabernacle of witnesse; and vers. 9. the collection that Moses the servant of God, laid upon Israel in the wildernesse: con∣cerning which, see the notes, Exod. 30.12, 13. secondly, the money that every man is set at; that is, the money which any man shall by the priest be appointed to pay for his redemption, when he hath vowed himself to God, according to that law, Levit. 27.2. &c. of which see the note there: and thirdly, all the money that com∣eth into any mans heart to bring into the house of the Lord; that is, which any man shall voluntarily give for the reparation of the house.

Vers. 5. Let the priests take it to them, every man of his acquaintance. In 2. Chron. 24.5. it is said that Joash appointed them to go out unto the cities of Ju∣dah, and gather this money from yeare to yeare; this receiving it therefore every man of his acquaintance, is meant of their gathering it in the severall cities where they dwelt; (for the Levites were dispersed in severall cities of Judah) where they were acquainted, and well known amongst the people.

Vers. 7. Now therefore receive no more money of your acquaintance, but deli∣ver it in for the breaches of the house.] That is, he enjoyned them to meddle no more with the receiving of the money, but to pay in that which they had already received, when the king first set on foot this work: as he appointed them to collect the moneyes above mentioned for the repairing of the temple, so also he charged them to hasten the work, 2. Chron. 24.5. Go out unto the cities of Judah, and gather of all Israel money to repair the house of your God from yeare to yeare, and see that ye hasten the matter: when therefore in the twenty third yeare of his reigne, he saw that yet nothing was done, he took it for granted that either they had been negligent in collecting the money, or that they did not faithfully pay in what they received; or at least, that the people suspecting their diverting of it to their own private uses, did not pay it so willingly as otherwise they would; and therefore he took the work out of their hands, and appointed another way for the gathering of the money as is afterward expressed.

Vers. 9. But Jehoiada the priest took a chest, and bored a hole in the lid of it, &c.] To wit, by the command of the king, 2. Chron. 24.8. to prevent all suspici∣on for the time to come of any corruption in this businesse: first, they made this chest whereinto the money should be put, and wherein it should be kept; and then they made a proclamation throughout the kingdome, that every man should bring in the appointed contribution, which accordingly was done with much alacrity and willingnesse, 2. Chron. 24.9, 10.

Vers. 10. The kings Scribe, and the high priest came up, and they put it up in baggs, &c.] In 2. Chron. 24.11. it is, the kings Scribe, and the high priests officers came up, and emptied the chest, &c.

Vers. 13. Howbeit, there were not made for the house of the Lord, bowls of sil∣ver, snuffers, &c.] That is, not till the temple was fully repaired, but when that

work was finished, the money that was left was imployed in making these vessels for the house, 2. Chron. 24.14.

Vers. 16. The trespasse-money, and sinne-money was not brought into the house of the Lord: it was the priests.] That is, the money which by the law those men were to pay by way of satisfaction, according to the estimation of the priests that had any way wronged the Lord in his holy things, Levit. 5.15. whether it were done ignorantly or wittingly, in both the cases satisfaction was to be made, and the one of these is called trespasse-money, and the other sinne-money.

Vers. 17. Then Hazael king of Syria went up.] Notwithstanding this fair be∣ginning of Jehoash his reigne, no sooner was Jehoiada dead, but by his flattering princes he was drawn away to the worship of idols, and so wrath came upon Judah and Jerusalem for this their trespasse, 2. Chron. 24.17, 18. namely, by Gods let∣ting loose Hazael king of Syria upon them, as is here said; from whom they were fain to purchase their peace by a great summe of money, as is expressed, vers. 18.

Vers. 20. And his servants arose, and made a conspiracie, and slew Joash, &c.] Some other passages are recorded in the Chronicles not here expressed, as first, when sundry prophets had in vain laboured to reclaim both king and people from their idolatry, at length Zachariah the sonne of Jehoiada the priest, was by the Spirit of the Lord stirred up to admonish them of their wickednesse, who did it accordingly with great courage, assuring them that this was the cause of Hazaels prevailing a∣gainst them: whereupon a conspiracie was made against him, and by the kings com∣mandment (who forgat what his father Jehoiada had done for him) he was stoned to death: secondly, that according to the prayer of this blessed Martyr at his death, the Lord look upon it, and require it, before that yeare was expired, the Syrians in∣vaded the land again, and executed the judgements of God with great severitie, for though the Syrians it seems came rather to pillage, then to perform any great acti∣on (for they came with a small company of men) and Jehoash went out against them with a very great army, yet by the providence of God, this small band of Sy∣rian rovers, overthrew that great host of Judah, wherewith being encouraged, they went up against Jerusalem, and destroyed all the Princes of the people, who had drawn away their king from the worship of the true God, and sent all the spoil of them to the king of Damascus; and as for Jehoash they left him in sore diseases (per∣haps by tortures they had put him to) which advantage two of his servants appre∣hending they made a conspiracie against him, and slew him in his bed when he had reigned fourty years, vers. 1. to wit, two and twenty years with Jehu, and the rest with his sonne Jehoahaz, and his grandchild Jehoash, which is largely related, 2. Chron. 24.18,—25.

Vers. 21. For Jozachar the sonne of Shimeath, and Jehozabad the sonne of Sho∣mer, his servants, smote him, and he died.] This Jozachar was also called Zabad, 2. Chron. 24.26. where also it is expressed that Shimeah was an Ammonitesse, and that Shomer, there called Shimrith, was a Moabitesse; And these are they that con∣spired against him, Zabad the sonne of Shimeath an Ammonitesse, and Jehozabad the sonne of Shimrith a Moabitesse.

And they buried him with his fathers in the citie of David.] But not in the sepulchres of the kings, 2, Chron. 24.25.

CHAP. XIII.

Vers. 1. JEhoahaz the sonne of Jehu began to reigne over Israel in Samaria, and reigned seventeen years.] Yet two years before his death he made his sonne Joash king, see vers. 10, 22.

Vers. 3. And he delivered them into the hands of Hazael king of Syria, and into the hands of Ben-hadad the sonne of Hazael, all their dayes.] That is, all the time of the reigne both of Jehu the father and Jehoahaz his sonne.

Vers. 4, And Jehoahaz besought the Lord.] Namely, when he was brought so low by the Syrians that he had not left him above fifty horsmen, and ten chariots, and ten thousand footmen, as is afterward expressed, vers. 7.

Vers. 5. And the Lord gave Israel a saviour, &c.] To wit, Joash the sonne of Jehoahaz, who afterward prevailed mightily against the Syrians, and after that also Jeroboam his sonne, chap. 14.27. so that afterward the children of Israel dwelt in their tents as beforetime; that is, they dwelt in their houses quietly and peaceably: see the note, 1 Kings 12.16.

Vers. 7. The king of Syria had destroyed them, and had made them like the dust by threshing.] That is, he had broken them to pieces, and scattered them (as corn may be with too much threshing) so that scarse any where was there an army together, and they were become a people of no power and no esteem.

Vers. 8. Now the rest of the acts of Jehoahaz, and all that he did, and his might, &c,] That is, with what courage and valour he resisted the Syrians, though they still prevailed against him; which is the rather noted to make it manifest that the calamities that befell the Israelites in his time, were of Gods just judge∣ment, because of their sinnes, rather then from any want of courage and might in their king.

Vers. 9. And Jehoahaz slept with his fathers.] Having reigned seventeen years, vers. 1. all which time Jehoash the sonne of Ahaziah reigned in Judah.

Vers. 10. In the thirty and seventh yeare of Joash king of Judah, began Je∣hoash the sonne of Jehoahaz to reigne, &c.] Jehoahaz the father of Joash began his reigne, in the three and twentieth yeare of Joash king of Judah, and reigned seventeen years, vers. 1. which must needs be till the nine and thirtieth yeare of Jo∣ash king of Judah complete; and how then did his sonne begin his reigne in the thirty seventh yeare of Joash king of Judah, as is here said? I answer, that Joash was made king his father yet living, and reigned three years together with his father, but reigned not alone till the last; that is, the fourtieth yeare of Joash king of Ju∣dah; and hence it is also, that Amaziah the sonne of Joash king of Judah, is said to have begun his reigne in the second yeare of Joash sonne of Jehoahaz king of Israel, chap. 14.1. either therefore because Jehoahaz being wearied and broken with long adversity, desired to discharge himself in part of those heavie cares that lay upon him; or because Elisha had perhaps foretold the victories of this his sonne, of which we reade, vers. 14.15. &c. two years before his death he made his sonne king.

Vers. 12. And the rest of the acts of Joash, and all that he did, &c.] As namely the three great victories which he obtained against the Syrians, of which Elisha

foretold him, vers. 17, 18, 19. and his rescuing many cities of Israel from the Sy∣rians, vers. 25. and how he prevailed against Amaziah king of Judah, which is re∣lated in the following chapter.

Vers. 13. And Joash slept with his fathers.] Having reigned sixteen years, vers. 10. to wit, after his fathers death, besides the three years that he reigned with his father: the first yeare of his sole government, Joash the sonne of Ahaziah reigned in Judah, and Amaziah his sonne the other fifteen years.

Vers. 14. Now Elisha was fallen sick, of the sicknesse whereof he dyed.] To wit, about five and fifty years at least, as is generally thought, after Elijah was ta∣ken up into heaven; in which time, Jehoshaphat, Jehoram, Ahaziah, Athaliah, and Jehoash swayed the scepter of Judah; and Jehoram the sonne of Ahab, Jehu, Jehoahaz his sonne, and Joash the sonne of Jehoahaz did successively sit in the throne of Israel: yet some Expositours hold, that Joash his visiting this sick pro∣phet related in the following words, was whilest his father Jehoahaz was yet li∣ving, to wit, that when his father had sought unto the Lord, as is said before, vers. 4. then this his sonne Joash came both to visit the sick prophet, and to enquire concern∣ing those sad calamities that had befallen the kingdome of Israel: and so when he saw him in so weak a condition, wept over his face, and said, O my father, my father, the chariot of Israel and the horsemen thereof; with the same words where∣with Elisha had bewailed the losse of Elijah, chap. 2.12. concerning which, see the note there. Nor is it strange that this wicked king that would not be guided by the doctrine of Elisha, should yet thus passionately bewail the sicknesse of the pro∣phet, if we consider in what a distressed condition his kingdome was at present, and how great things God had done for his predecessours the kings of Israel, by Elishaes means.

Vers. 16. And Elisha put his hands upon the kings hands.] The prophet putting his hands upon the kings hands when he was drawing the bowe to shoot, was to signifie, that through Gods assistance, whose person the prophet did now repre∣sent, he should be victorious over the Syrians, according to those expressions, Psalm. 18.34, 35. He teacheth my hands to warre, so that a bowe of steele is bro∣ken by my arms: thou hast also given me the shield of thy salvation, &c. Psalm. 144.1. Blessed be the Lord my strength, which teacheth my hands to warre and my fingers to fight. Gen. 49.24. But his bow abode in strength, and the arms of his hands were made strong by the hands of the mighty God of Jacob.

Vers. 17. And he said open the window eastward, &c.] To wit, because Syria lay eastward, and it was to signifie the vanquishing of the Syrians by Joash, that the arrow was to be shot out at that window.

The arrow of the Lords deliverance, and the arrow of deliverance from Syria, &c.] That is, by this arrow is signified, that the Lord by thy might will certainly deliver his people, and that from the Syrians, who have hitherto brought such ca∣lamities upon them; and thus even that kindnesse, which Joash had now shewen to Gods prophets was abundantly rewarded.

Vers. 18. And he said, Take the arrowes: and he took them. And he said un∣to the king of Israel, Smite upon the ground, &c.] Having by the former signe the arrow shot out at the window eastward, foreshewen that he should vanquish the

Syrians, now by another signe he undertakes to shew him how often he should over∣come them.

Vers. 19. And the man of God was wroth with him, and said, Thou shouldest have smitten five or six times, &c.] It seems the Lord had shown to Elisha, that so oft as Joash should voluntarily, after a generall charge, smite the earth, so oft should Israel smite Syria; and hence was Elishaes anger, that he smote the earth no oftner: But may some say, seeing the Prophet did not enjoyn the king to smite it often, why should he be angry with him for this? I answer, because by the pro∣phets explaining the meaning of his former action, to wit, his shooting out at the window, the king might have easily conceived, that even this second action that was injoyned of smiting the earth, was also intended as a parabolicall signe of his smiting the Syrians, and so thereupon might have been eager to have given many strokes to the earth. Some Expositours indeed give another reason of the Prophets anger; namely, that he was angry, not because the king smote the ground no oft∣ner, but because by the kings smiting the earth so seldome, the Prophet foresaw his future slacknesse in pursuing the execution of Gods vengeance upon the Syrians, and the deliverance of Gods Israel: but the former reason of the Prophets anger is I conceive most agreeable with the words of the text: And whereas this which is here said, Thou shouldest have smitten five or six times, then hadst thou smitten Sy∣ria till thou hadst consumed it; whereas now thou shalt smite Syria but thrice, may seem to contradict what was said before, vers. 17. where it was absolutely promised Joash, that he should smite the Syrians till he had consumed them: we must know, that the Prophet there spake onely of an utter consuming those armies of the Syrians, over whom he was to obtain three memorable victories; but here he speaks of an utter ruining the whole power of the kingdome of Syria in generall, which should have been if he had smitten the earth five or six times, but now should not be.

Vers. 21. And it came to passe as they were burying a man, that behold, they spi∣ed a band of men, and they cast the man into the sepulchre of Elisha, &c.] The meaning of this is, that as they were going to bury a dead man, they spied a band of Moabites that were broken into their land, to rob and spoil their countrey, and so not having time to carry him to the place prepared for his buriall, they removed the stone that covered Elishaes sepulchre, and cast him in there; whereupon the dead man revived so soon as he touched the bones of Elisha, and stood up upon his feet: for we must not think that the sepulchre of Elisha lay open so, that in their feare they could presently without any more ado cast the dead man upon the bones of the Prophet: however by this singular miracle the Lord was pleased; First, to teach the people that it was the mighty power of God, and not any power in Elisha himself, whereby in his life time he had wrought so many glorious miracles: And secondly, to strengthen the faith of Joash concerning those victories which this ho∣ly Prophet of God had foretold him a little before his death, in that hereby he might see that God could as easily revive their dead state, as he had now revived this dead man; yea and besides, in this miracle wrought by the dead body of Elisha, we have a lively figure of that life, which all believers doe obtain, by applying to themselves by faith the death of Christ their Saviour.

Vers. 22. But Hazael king of Syria oppressed Israel all the dayes of Jehoahaz.] That is, all the time he reigned alone.

Vers. 23. Neither cast he them from his presence as yet.] The Lord did not as yet quite root out the Israelites from the land of Canaan, which he had chosen for his habitation; nor turned them off from enjoying any outward communion with him in his ordinances, as he did afterwards.

CHAP. XIIII.

Vers. 1. IN the second yeare of Joash sonne of Jehoahaz king of Israel, reign∣ed Amaziah, &c.] That is, in the second yeare of his reigne, after he began to reigne alone, his father Jehoahaz being dead: for he began to reigne three yeares before his father dyed, and that was the thirty seventh yeare of Joash king of Judah (the father of this Amaziah) who reigned fourty years complete. See the note chap. 13.10.

Vers. 2, And reigned twenty and nine years in Jerusalem.] Of which nine and twenty years, Joash reigned in Israel fifteen years complete, and something more; (for he began his reigne the yeare before Amaziah, vers. 1. In the second yeare of Joash sonne of Jehoahaz king of Israel, reigned Amaziah: and he reigned but sixteen years in all, chap. 13.10. and the other, fourteen years complete, and some∣thing more, Jeroboam the sonne of Joash reigned in Israel; and therefore it is twice expressed, that Amaziah outlived Joash king of Israel fifteen years, vers. 17. of this chapter, and 2 Chron. 25.25.) but then may some say: if Amaziah lived but to the fifteenth yeare of Jeroboam the sonne of Joash; how is it said, that Azari∣ah, or Uzziah the sonne of this Amaziah, began his reigne in the seven and twenti∣eth yeare of Jeroboam, chap. 15.1? I answer; either Jeroboam was designed king by his father Joash twelve years before his death, and so that which was but the fif∣teenth yeare of Jeroboams reigne, to wit, when Azariah or Uzziah was made king of Judah, is counted the seven and twentieth from his first designation to the crown of Israel; or rather Azariah or Uzziah was not fully seated in the kingdome un∣till twelve years after the death of Amaziah: see chap. 15.1,

Vers. 3. And he did that which was right in the sight of the Lord, yet not like David his father, &c.] That is, he did, to wit, in the beginning of his reigne, that which was for the substance of it approved of God; but he did not do it (as David did) with an upright and perfect heart, 2. Chron. 25.2. And he did that which was right in the sight of the Lord, but not with a perfect heart: he did that good he did, out of respect to men, or to his own advantage; not out of a sincere desire of pleasing God: such as his father was, such was he; his father a while out of a respect to men (as long as Jehoiada lived) did that which was right, but out of a false hollow heart, and so afterward fell away to idolatry, and so did he.

Vers. 4. Howbeit the high places were not taken away, &c.] This is added by way of exception not to that which went immediately before, of his doing all things as Joash his father did, (for his father Joash did not take away the high places, no more then he did) but to that which is said in the begining of the third verse, that he did that which was right in the sight of the Lord; to wit, in the beginning of his reigne; for as concerning this outward conformity, which at first he yielded to the

law of God, herein he failed, that he did not suppresse that superstitious worship∣ing of God in the high places.

Vers. 5. And it came to passe, assoon as the kingdome was confirmed in his hands, &c.] It seems the murther of his father Joash. chap. 12.20, 21. was at least so farre approved and applauded by many of the people, as the just judgement of God upon him for his apostacie to idolatry, and especially for the death of Zachariah the sonne of Jehoiada, that Amaziah at his first entrance upon the kingdome, thought it good policie to dissemble his displeasure, and give way to the time; and so fo••bore a while to punish the traitours: but assoon as he perceived his government well e∣stablished, and found that the conspiratours (howsoever the deed done was applau∣ded as the handy work of God) had neither any mighty partakers in their fact, nor strong maintainers of their persons; he on a sudden called them to an account, and so without any tumult they were put to death.

Vers. 6. But the children of the murderers he slew not, &c.] Which is noted, as one of those acts wherein he carried himself commendably in the beginning of his reigne: he might well fear lest the children of those he now put to death, might seek in after times to be revenged on him, and yet he would rather hazard this, then transgresse Gods law: which enjoyned that the children should not be put to death for any fault of their parents, Deut. 24.16.

Vers. 7. He slew of Edom in the valley of salt, ten thousand, and took Selah by warre, &c.] Of this valley of salt, see the note 2. Sam. 8.13. whether it were the happy successe of Joash king of Israel, in his warres at this time against the Sy∣rians, that kindled in Amaziah a desire of undertaking some expedition, wherein himself might purchase the like honour; or what else it was that first put Amaziah upon this invasion of the Edomites, it is not expressed: sufficient cause he had of ma∣king warre upon them, because in his grandfather Jehorams time they had rebel∣led, and so continued unto this time; and therefore considering of what importance the reducing of them to their former subjection would be, he went forth against them, and obtained a notable victory, though he did not wholly subdue them: the particulars of which enterprise are more fully expressed, 2. Chron. 25.5—16. as first, that though upon a view taken, he found in his own kingdome three hundred thousand serviceable men for the warres, yet thinking it the better way in point of policie, to wage this warre chiefly by mercenaries, he hired an hundred thousand a∣ble valiant men of the Israelites for an hundred talents of silver, (who were in those times by reason of their successefull warres against the Syrians, become fa∣mous souldiers) to go with him against the Edomites; for which being reproved by a prophet that came to him, and threatned with ill successe, if he strengthened himself with the help of these men, whom God did not love, because they were idolaters, though he prospered them in their warres against the cruell Syrians; how∣ever he stuck a while at the losse of that great summe of money, wherewith he had hired them, yet at length he dismissed them; and they enraged hereby to revenge this high disgrace, (as they esteemed it) fell upon the cities of Judah in their return, and slew three thousand of them, and took much spoil. Secondly that entring af∣terwards couragiously into the Edomites countrey with his own souldiers, he obtain∣ed against them a notable victory, wherein he not onely slew of them ten thousand,

as is here expressed; but also took other ten thousand prisoners, whom he threw from an high rock, that very place perhaps, which is here called Selah, or the rock: using it may be such severity against them, because notwithstanding this his victory, they still stood out, and would not be reduced again under the subjection of the crown of Judah: & thirdly, that when he returned home, besotted by I know not what strange witchcraft, he set up the idol-gods of the Edomites (which among the other spoils he had brought away) to be his gods, and worshipped them, and burned incense unto them; for which being reproved by a Prophet, he would not hearken to him, but checked him for daring to meddle with him, and so received from the Prophet that fearfull doom, that God had determined to destroy him.

Vers. 8. Then Amaziah sent messengers to Jehoash the sonne of Jehoahaz, &c.] That is, Amaziah puffed up with his late victory in his warres against the Edomites, sent a proud challenge to Joash, wherein he dared him to meet him with his best for∣ces, and give him battel: most probable it is, that the injurie done him by the Israelites, whom he had dismissed when he undertook the late expedition against mount Seir, was the first occasion that provoked him to quarrel with Joash, 2. Chron. 25.13. But the souldiers of the army which Amaziah sent back that they should not go with him to battel, fell upon the cities of Judah from Samaria, &c. and that this late wrong might also bring old matters into question; namely, the slaughter which Je∣hu the grandfather of this Joash, had made amongst the princes of Judah; and espe∣cially the title which the kings of Judah had to the kingdome of the ten tribes, as well as those of Judah and Benjamin, the advice which he took with his counsel, 2. Chron. 25.17. Then Amaziah king of Judah took counsel and advise, and sent to Joash the sonne of Jehoahaz the sonne of Jehu, saying, Come, let us see one ano∣ther in the face, seems to imply, that they debated amongst them these just grounds, which he had to make warre against the king of Israel: and most likely it is, that these things were objected by him in this challenge that he sent; but because he sent this message in an insolent manner, as one that did rather desire to decide the businesse by the sword, then to have it otherwise composed, and to try the strength and courage of the king of Israel in a pitched battel, therefore is this onely expressed, that he challenged him to meet him in the field, and give him battel face to face; for that is the meaning of these words, Come, let us look one another in the face.

Vers. 9. The thistle that was in Lebanon, sent to the cedar that was in Lebanon, &c.] Thus Joash answered Amaziah by a parable; and the drift of it was to put Amaziah in mind how vain a thing it was for them that are comparatively weak, and of little strength, easily overborn and troden down, to entertain proud and aspi∣ring thoughts concerning themselves, as if they were above the reach of danger; and he makes the thistles pride in this parable, to be the desiring of the cedars daughter for his sonnes wife, therein to couch secretly an argument from the lesse to the greater: if it were too much for the thistle to offer affinitie with the cedar, much more then to make warre against the cedar, which he would have Amaziah know was just his case; because he looked upon Amaziah as a poore, weak, and contem∣ptible king in comparison of himself, though proud and quarrelsome, he compares him to a thistle, the basest of all shrubs, though full of prickles; and himself (who had ten of the tribes of Israel under his command, whereas the other had but two)

to a cedar, the most noble of all trees; onely, he compares Amaziah to a thistle in Lebanon, as well as himself to a cedar in Lebanon; because Amaziah was a king as well as he: again, from the foolish pride in the thistle in sending such a message, he implies how farre greater the pride and folly of Amaziah was, in sending such a challenge to him: and last of all, by shewing what became of the thistle, There pas∣sed by a wild beast that was in Lebanon, and trode down the thistle, he gives A∣maziah to understand what his end would be, if he persevered in his resolution to make warre against him; to wit, that his forces would easily crush and ruine him; and indeed, the miseries that would befall him are well compared to the treading down of a wild beast; because warre (bellum quasi bellua) doth usually destroy and tread down all before it: and souldiers, as men void of all reason, and carried on merely with fury and brutish passions, are wont without all consideration, in a rude and brutish manner, to beat, and trample down all where they come; and therefore is the time of warre called a day of trouble, and treading down, Isa. 22.5.

Vers 11. But Amaziah would not heare.] To wit, because God would have him punished for his idolatry, whereunto he was then newly fallen, upon his victory a∣gainst the Edomites, 2. Chron. 25.20. But Amaziah would not heare, for it came of God, that he might deliver them into the hand of their enemies; because they sought after the Gods of Edom.

Therefore Jehoash king of Israel went up, &c.] That is, he stay not till the ene∣mie brake in, and spoiled his countrey, but entred the kingdome of Judah, and so encountred with him in Beth-shemesh which belonged to Judah; which is added, be∣cause there was another Beth-shemesh in the tribe of Naphtali, Josh. 19.38.

Vers. 13. And Jehoash king of Israel took Amaziah, &c.] And thus, in this A∣maziah the sonne of Joash, God did yet further revenge the death of Zachariah the sonne of Jehoiada, who was most inhumanely and ungratefully murthered in his fa∣thers dayes, according to that which he said at his death, the Lord look upon it, and require it, and withall Amaziah himself was severely punished for his Apostacy to idolatry upon his victory over the Edomites.

And brake down the wall of Jerusalem, from the gate of Ephraim, unto the cor∣ner gate, foure hundred cubits.] Some conceive that this part of the wall was bro∣ken down, that the inhabitants might be rendred hereby the more fearfull to attempt any thing against the kingdome of Israel, the strength of the citie being so farre im∣paired; but such a breach that might be so easily made up again, could be no great curb to them: others say that it was done at Joash his command, that at that breach he might enter the citie in his chariot, carrying the king before him, as in triumph; but why should foure hundred cubits of the wall be beaten down that he might en∣ter with his chariot? more probable therefore it is, that the citie at first standing out against him, he battered down that part of the wall by the north gate, which was to∣wards Ephraim, and therefore called the gate of Ephraim, and so took the citie by force.

Vers. 14. And he took all the gold, and silver, &c. and hostages, and returned to Samaria.] These hostages he took for assurance of their performing the conditions he had imposed upon them; but having Jerusalem in possession, and their king his prisoner, why did he not seize upon the kingdome, and joyn the twelve tribes again

under his government: I answer, that which lately had befallen Athaliah, shewed plainly how constantly affected the people stood to the house of David, neither could he tell what forces the people abroad in the countrey might presently raise against him; no marvell therefore though he chose rather to go away with a certain spoil, then to hazard all by aiming at the crown of Judah, upon such weak and uncertain terms.

Vers. 16. And Jehoash slept with his fathers.] See the note, chap. 13.13. It seems he out-lived not long that sacrilegious act of his, in robbing the Temple of Jerusalem.

Vers. 17. And Amaziah the sonne of Joash king of Judah, lived after the death of Jehoash sonne of Jehoahaz king of Israel, fifteen years.] To wit, un-unto the fifteenth yeare of Jeroboam the sonne of Joash king of Israel. See the note, verse 2.

Vers. 19. Now they made a conspiracy against him in Jerusalem, &c.] Ascri∣bing all the miseries that had befallen their citie and kingdome to him, who had pro∣voked the king of Israel to invade their land, whereupon Jerusalem was taken and pillaged, &c. they were enraged against him, and so conspired together to take away his life; which though he discovered, and fled to Lachish, yet they pursued him thi∣ther, and there they slew him.

Vers. 21. And all the people of Judah took Azariah, (which was sixteen years old) and made him king, &c.] To wit, in the seven and twentieth yeare of Jeroboam, chap. 15.1. but his father died in the fifteenth yeare of Jeroboam, vers. 14. and then (it seems) this his sonne Azariah or Uzziah, being not above foure years old. Con∣cerning which, see the note chap. 15.1. In this kings reigne Isaiah and Hosea began to prophecie, and Amos and Jonah, Isai. 1.1. Hos. 1.1. Amos 1.1. and verse 25. of this chapter.

Vers. 22. He built Elath, and restored it to Judah, &c.] This Elath we find mentioned, Deut. 2.8. so that it was now onely repaired, or at least enlarged or forti∣fied. It was a citie of Edom, near the red sea, and therefore it seems was recovered from them by Azariah or Uzziah.

Vers. 23. Jeroboam the sonne of Joash king of Israel, began to reigne in Sama∣ria, and reigned fourty and one years.] To wit, fourteen years and upwards with Amaziah (who reigned nine and twenty years, vers. 1.) and twenty seven years in the dayes of Uzziah or Azariah, who succeeded his father Amaziah. How this a∣greeth with that which is said chap. 15.1. see in the note on that place.

Vers. 24. And he did that which was evil in the sight of the Lord, &c.] for this cause Amos in these dayes prophecyed against the house of this Jeroboam the second, and when Amaziah the priest complained thereof to the king, he was enjoyned not to prophecie any more at Bethel, Amos 7.10, 11, 12. Then Amasiah the priest of Be∣thel, sent to Jeroboam king of Israel, saying, Amos hath conspired against thee▪ in the midst of the house of Israel; the land is not able to bear all his words: for thus Amos saith, Jeroboam shall die by the sword, and Israel shall be led away captive out of their own land: Also Amaziah said to Amos, O thou Seer, go flee away into the land of Judah, and there eat bread, and prophecy there.

Vers. 25. He restored the coast of Israel from the entring of Hamath, unto the

sea of the plain.] Concerning Hamoth, see the note, Num. 13.21. and 34.8. The sea of the plain is that which was called the salt sea, Deut. 3.17. the utmost south bounds of the kingdome of Ephraim.

According to the word of the Lord God of Israel, which he spake by the hand of his servant Jonah, &c.] When Israel was brought so low, as is expressed in the fol∣lowing verse (which was in the dayes of Jehoahaz the sonne of Jehu, chap. 13.34, 7.) the Lord by Jonah foretold, it seems, how they should vanquish the Syrians, and enlarge the coast of Israel, which accordingly came to passe; first in the dayes of Joash, who obtained three great victories against the Syrians, chap. 13.25. but more fully in the reigne of Jeroboam his sonne, the most prosperous and victorious king that ever reigned over the ten tribes.

Vers. 28. He recovered Damascus, and Hamath, which belonged to Judah, for Israel.] Though these cities had been in the possession of the kings of Judah; yet he recovered them for his own kingdome, the kingdome of Israel.

Vers. 29. And Jeroboam slept with his fathers, even with, &c.] Having reigned fourteen years in the time of Amaziah and Uzziah kings of Judah, as is above no∣ted verse 21.

CHAP. XV.

Vers. 1. IN the twenty and seventh yeare of Jeroboam king of Israel, began Aza∣riah, &c.] Manifest it is that Amaziah the father of this Aazariah or Uz∣ziah, was slain in the fifteenth year of Jeroboam: for in the fifteenth year of Ama∣siah did Jeroboam begin his reigne▪ chap. 14.23. and Amaziah reigned in all but nine and twenty years, chap. 14.2. so that the last yeare currant of Amasiah, was but the fifteenth of Jeroboam; and how then was it the seven and twentieth of Jeroboam ere his sonne began his reigne? Some say, that Jeroboam was designed king twelve years before Joash his fathers death, and so the first yeare of Azariah or Uzziah king of Judah, though it were the seven and twentieth yeare of Jeroboam, from his first being designed king▪ yet it was but his fifteenth yeare, accounting the years of his reigne from his sitting in the throne after the death of his father. But better, I con∣ceive, it is answered by others, that though Amaziah was slain in the fifteenth yeare of Jeroboam, yet his sonne Azariah was not settled in the throne by the generall consent of the people, till the seven and twentieth yeare of Jeroboam, when he was sixteen years old, the foregoing twelve years either he reigned under Protectours, be∣ing but foure years old when his father was slain; or perhaps, though he were ac∣knowledged king by some, who in those troublesome times stuck to him, as the heir apparent of the house of David; yet generally by the people he was not acknow∣ledged king, till some order was taken for the redresse of those grievances, which had enraged them so farre against his father.

Vers. 2. And he reigned two and fifty years in Jerusalem.] Besides therefore the twelve years spent in his minority, fifteen years more he reigned in Judah, whilest Jeroboam the second reigned in the throne of Israel three and twenty years, in the time of Zachariah the sonne of Jeroboam eleven years, with Shallum and Menahem (whereof Shallum reigned but a moneth) two years with Pekahiah, and a yeare and upwards with Pekah; so that he lived to see six kings in the throne of Israel.

Vers. 3: And he did that which was right in the sight of the Lord, according to all that his father Amaziah had done.] To wit, in the beginning of his reigne, as Amaziah had done whilest Zachariah the Prophet lived, he sought the Lord, and so long he prospered wonderfully (insomuch that considering the admirable successe of Jeroboam at the same time in Israel; it is evident that the state of Israel did never so flourish since the division of the twelve tribes, as in the beginning of this kings reigne: for having an army of three hundred and seven thousand men of warre, under the command of two thousand six hundred captains (all whom he furnished with shields, and spears, and other arms requisite) he overcame the Philistins, of whose towns he dismantled some, and built others; also he got the mastery over some parts of Ara∣bia, and brought the Ammonites to pay him tribute; he repaired also the wall of Jerusalem, which in his fathers dayes Joash king of Israel had broken down, and fortified it with towers, whereon he set new invented engins to shoot arrows, &c. he improved also the riches he had gotten with all kind of husbandry, as keeping of much cattell, &c. and built towers in the wildernesse for the defence of his cattell and herdsmen, and the wells of water he had digged there, by which means he might keep the command of the Arabian wildernesse, which was hardly passable if men were kept from those few springs of water that were found there; all which is related, 2. Chron. 26.5, 15.

Vers. 5. And the Lord smote the king, so that he was a leper, &c.] The cause of this is expressed, 2. Chron. 26.16, &c. to wit, that Uzziah or Azariah puffed up with his prosperity, would needs usurp the Priests office, and went into the Temple to burn incense; whereupon Azariah the high Priest, attended with fourescore other priests, went in after him, and withstood him, and reprehended this his presumpti∣on: for which, whilest he was wrath with the Priest, the Lord smote him with a le∣prosie, and that in his forehead, (that every one might see the judgement of God up∣on him) and so he was presently thrust out of the temple. And thus because his sinne was pride and arrogance, by striking him with such a lothsome disease in his very face, the Lord filled his face with shame and confusion, making him ashamed to shew his face amongst men; and because he had sinned with so much impudence, coming openly into the Temple to burn incense, as it were to out-face the Priests, therefore God struck him in the forehead (where impudence is wont to shew it self, Jer. 3.3. Thou hadst a whores forehead, thou refusedst to be ashamed:) and because not con∣tent with the Regall dignity, he would needs usurp the Priests office, he was not suf∣fered to abide in the throne: for by reason of his leprosie he dwelt in a severall house, that is, in a private dwelling where he might be severed, as much as was possible, from the society of others: And Jotham the kings sonne was over the house, judg∣ing the people of the land: that is, he lived in the kings palace, and kept his court there in stead of his father, whose place he supplyed, and as his Vice-roy and deputy governed the whole kingdome; wherein yet there was something to mitigate the poore kings sorrows, in the midst of all these miseries that befell him; to wit, that his sonne did not take this advantage to depose his father, but was content to go∣vern the people as his substitute under him. Besides all these particulars, one memo∣rable passage we find mentioned elsewhere, that is not recorded either here, or in the book of the Chronicles, to wit, that in this kings reigne there was also a most terri∣ble

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earthquake, as we see Amos 1.1. The words of Amos, who was amongst the herdmen of Tekoa; which he saw concerning Israel, in the dayes of Ʋzziah, &c. two years before the earthquake: and again, Zach. 14.5. Ye shall flee, like as ye fled from before the earthquake in the dayes of Ʋzziah king of Judah.

Vers. 6. And the rest of the acts of Azariah, and all that he did, are they not written in the book of the Chronicles? &c.] The acts of Uzziah or Azariah were also written by Isaiah the Prophet, 2. Chron. 26.22. Now the rest of the acts of Ʋz∣ziah, first and last, did Isaiah the prophet the sonne of Amos write.

Vers. 7. And they buried him with his fathers in the city of David.] To wit, in the field of the buriall▪ where the sepulchres of the kings were, but not in their se∣pulchres, because he was a leper: 2. Chron. 26.23. So Uzziah slept with his father, and they buried him with his fathers in the field of the buriall, which belonged to the kings: for they said, He is a leper. When this king died, it seems the Philistines did greatly triumph and rejoyce, because he had been such a scourge to them, as is related 2. Chron. 26.6, 7. And he went forth, and warred against the Philistines, and brake down the wall of Gath, and the wall of Jabneh, and the wall of Ashdod, &c. where∣upon it was that Isaiah prophesied, that the grandchild of this Uzziah, to wit, Heze∣kiah, should sting them worse then ever he had done, Isa. 14.29. Rejoyce not thou whole Palestina, because the rod of him that smote thee is broken; for out of the ser∣pents root shall come forth a cockatrice, and his fruit shall be a fiery flying serpent.

Vers. 8. In the thirty and eighth yeare of Azariah king of Judah, did Zacha∣riah the sonne of Jeroboam reigne over Israel in Samaria six moneths.] The first of the fifty years of Azariahs reigne, was the seven and twentieth of Jeroboams reigne: verse 1. In the twenty and seventh yeare of Jeroboams, Azariah the sonne of Amaziah king of Judah began to reigne. Jeroboam reigned in all but one and fourty years, chap. 14.23. so that the last yeare of Jeroboams reigne, was but the fif∣teenth or sixteenth of Azariahs. Now if Jeroboam died the sixteenth yeare of A∣zariahs reigne, how came it to passe that his sonne Zachariah began not his reigne till the eight and thirtieth yeare of Azariah, which was two and twenty years after the death of his father Jeroboam? I answer, Some hold that the eight and thirtieth of Azariah here spoken on, was the eight and thirtieth from the time he began to reigne with his father Amaziah: but rather, however it seems upon the death of Jeroboam, Zachariah found a party that stuck to him, to whom the crown of right did belong, and so the text speaks of his immediate succeeding his father, chap. 14.29. And Je∣roboam slept with his fathers, and Zachariah his sonne reigned in his stead: yet two or three and twentie years did passe before he was by uniform consent received as king; whether it were the ambition of Jeroboams captains, each striving to keep what he held for himself; or some generall dislike taken both by Prince and people against Zachariah, though he were the sonne of so deserving a father; yet they would not stoop to his government, till at length wearied with dissention, they were in a manner forced unto it, which was (as is here said) in the thirty eighth yeare of Azariahs reigne, after which time that he was by generall consent settled in the king∣dome, he enjoyed it onely six moneths.

Vers. 10. And Shallum the sonne of Jabesh conspired against him, and smote him before the people, &c.] In that little time that he reigned, it seems he carried

himself so ill, that the displeasure of the people newly appeased, was soon stirred up again, and Shallum one of his captains taking the advantage hereof, conspired against him, and slew him before the people; that is, the people not opposing but rather ap∣proving what was done: they were not at first more unwilling to receive him, then they were now glad to be rid of him.

Vers. 12. This was the word of the Lord which he spake to Jehu, &c.] For Za∣chariah was in the fourth descent from Jehu. See the note, chap. 10.30.

Vers. 16. Then Menahem smote Tiphsah, &c.] Many Expositours take this Tiphsah, to be that mentioned 1 Kings 4.24. but because that was upon the frontiers of Syria, as is evident, because it is there said of Solomon, that he had dominion over all the region on this side the river, from Tiphsah even unto Az∣zah: and this was not farre from Tirzah, (which was in the heart of the countrey, and therefore the royall citie of the kings of Israel before Samaria) as is here clear∣ly implyed, in that it is said, that Menahem smote all the coast of Tiphsah, from Tirzah, that is as farre as Tirzah; therefore I conceive that this was some other Tiphsah that was not farre from Tirzah. The cause why Menahem smote this ci∣ty is here said to be, because they opened not to him; it seems they refused to acknow∣ledge him for their king, and would not open their gates to receive him; whereup∣on being enraged against them, like a true tyrant, to make the other cities afraid to follow their example, he smote not onely the city, but all the coasts about it, de∣stroying the inhabitants, and exercising therein all kind of crueltie, as appears by the particular instance here given: all the women therein that were with child he ript up:

Vers. 19. And Pull the king of Assyria came against the land, &c.] This was the first Babylonian Monarch, called in other writers Belosus, and Phul-Belosus. The Assyrians had hitherto been the great Monarchs of the world: but this Pull or Belosus joyning with Arbaces the Mede, besieged Sardanapalus the last of the As∣syrian Monarchs, an effeminate prince, and hated of all his subjects, untill at last after two years siege in despair he burnt himself: and thereupon his Monarchy was divided, Arbaces taking to himself the Empire of the Medes and Persians, and Pull or Belosus the Empire of Babylon and Assyria, and therefore called himself the king of Assyria, and this was he that now invaded the land of Israel; and though the cause of the invasion be not here expressed, yet most likely it is, that by the Ara∣bians and Syrians from whom Jeroboam the second had taken much (chap. 14.28. He recovered Damascus and Hamath, &c.) he was now called in to invade the king∣dome of Israel, when it had been many years together weakened by those civill and intestine broiles before mentioned that were in the land.

And Menahem gave Pull a thousand talents of silver, that his hand might be with them, &c.] That is, he not onely purchased his peace with the Assyrian king by that gift, but also procured a promise of his aid upon all occasions, for the establishment of his kingdome; whereby it is evident, that though he had usurped the kingdome, yet he enjoyed it not without opposition.

Vers. 25. And smote him in Samaria, in the palace of the kings house, with Argob, and Arieh, and with him fifty men of the Gileadites.] These it seems were Pekahs partners in his conspiracie against Pekahiah the sonne of Menahem.

Vers. 29. In the dayes of Pekah king of Israel, came Tiglath-pileser king of Assryia, &c.] He is called Tilgath-pilneser, 1. Chron. 5.26. and was doubtlesse the sonne of Pull king of Assyria, that had not many years before invaded the land in the dayes of Menahem, vers. 19. and therefore called Tiglath-pull-assir: the cause why he now came into the land of Israel is expressed elsewhere, though it be not mentioned here: it seems this Pekah king of Israel combined with Rezin king of Syria, against Ahaz king of Judah, and did first severally invade his land, and sorely oppressed him, and then afterwards joyntly went up to besiege Ahaz king of Judah in Jerusalem; whereupon Ahaz being at the same time invaded also in other parts of his kingdomes, by other neighbouring nations, sent to this great king of Assyria, to desire his help against these two kings, as is expressed in the following chapter, vers. 7. So Ahaz sent messengers to Tiglath-pileser king of Assyria, say∣ing, I am thy servant and thy sonne, come up and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me; and thereupon he came as he desired into the land of Israel (the rather happely, because this Pekah had slain the sonne of Menahem, whom his father Pull had settled in the kingdome of Israel, as is before noted) and so took the se∣verall places here mentioned in the kingdome of Israel; to wit, Ijon, and Abel∣beth-maachah, and Janoah, a town belonging to Ephraim, Josh. 16.6. and Kedesh, and Hazer cities of Napthali, Josh. 19.36, 37. and Gilead, that is, all the land without Jordan, where the Rubenites, and Gadites, and half tribe of Manasseh had their possessions, and Galilee, all the land of Napthali, and carried them captive to Assyria: so that indeed at this time he subdued in a manner five tribes of Israel; to wit, those without Jordan (who as they had first their inheritance given them, so they were now first carried away captives) and the tribes of Zebulon and Napthali who were seated in the land of Galilee. And this was the first captivity of Israel. Neither do we ever reade that these that were now carried away, or their posterity did ever return again into the land of Israel, as those of Judah did, that were after∣wards carried into Babilon; whence it is, that when the prophet Isaiah threatned the Jewes with the captivity of Babilon, he added this as a comfort, that their cala∣mity should not be such as when their brethren of Israel, were carryed captive into Assyria, Isa. 9.1. Neverthelesse the dimnesse shall not be such as was in her vexa∣tion, when at the first he lightly afflicted the land of Zebulon, and the land of Naph∣tali, and afterwards did more grievously afflict her, by the way of the sea beyond Jordan in Galilee of the nations.

Vers. 30. And Hoshea the sonne of Elah, made a conspiracie against Pekah, &c.] Doubtlesse the people of Israel were greatly enraged, because so many of their tribes were carried away captive into Assyria by Tiglath-pileser king of Assyria, and laid all the blame upon this their unfortunate king Pekah; partly, because by making warre against Ahaz king of Judah causelessely, he had provoked Ahaz to call in the Assyrians to his help; and partly because he got the kingdome by slaying Pekahiah, the sonne of Menahem, whom the Assyrian king had settled in the throne of Israel. Now being thus fallen under the contempt and hatred of his people, it is no wonder that Hoshea should find enow that would joyn with him in a conspiracy to kill him, which accordingly they accomplished, and so the Lord cut him off by a conspi∣racy

of his subjects, that himself got the crown by the murder of Pekahiah his So∣vereigne.

And reigned in his stead, in the twentieth yeare of Jotham the sonne of Uzziah.] Here it is expressely said, that Hoshea having slain Pekah began his reigne in the twentieth yeare of Jotham; and yet afterwards vers. 33. it is said that Jotham reigned but sixteen years: and in the first verse of the next chapter, it is said that Ahaz the sonne of Jotham began his reigne in the seventeenth yeare of Pekah. But to recon∣cile these seeming contradictions, we must know that Jotham lived twenty years af∣ter he was settled in the throne of Judah, upon the death of his father Uzziah, but that foure years before he died, he wholly resigned his kingdome to his sonne Ahaz; and so it was in the fourth yeare of Ahaz when Hoshea slew Pekah, and took upon himself the title of king of Israel; but this fourth yeare of Ahaz, is called the twen∣tieth of Jotham, because Jotham had still the title of king, though he had foure years before resigned his kingdome to his sonne Ahaz.

Vers. 32. In the second yeare of Pekah the sonne of Remaliah king of Israel, began Jotham, &c.] To wit, after his father Uzziahs death (for he had the govern∣ment of the kingdome under his father a long time before this; to wit, ever since his father became a leper, as is noted verse 5.) About this time therefore did the pro∣phet Isaiah see that glorious vision, Isa. 6.1. In the yeare that king Uzziah died, I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple, &c. and in this kings reigne Hosea and Micah prophesied to the people.

Vers. 33. Five and twenty years old was he when he began to reigne, and he reign∣ed sixteen years, &c.] Some Expositours conceive, that he was thus old when he be∣gan to reign in his fathers life-time; which they hold, thereby to resolve that great difficulty concerning the age of his grand-child Hezekiah, when he began to reigne; of which see the note chap. 18.2. But I rather think it must be understood (for so the words seem clearly to import) of his age when he began his sixteen years reigne, which was after his fathers death; to wit, to the seventeenth yeare of Pekah, as is e∣vident in the first verse of the following chapter: In the seventeenth yeare of Pe∣kah the sonne of Remaliah, Ahaz the sonne of Jotham king of Judah began to reigne.

Vers. 34. And he did that which was right in the sight of the Lord, &c.] This is more fully expressed, 2. Chron. 27.21. And he did that which was right in the sight of the Lord, according to all that Uzziah his father did; howbeit he entred not into the temple of the Lord, and the people did yet corruptly.

Vers. 35. He built the higher gate of the house of the Lord.] Or, the high gate, 2. Chron. 27.3. which was (it seems) the outer east-gate, the gate whereby they went to the kings palace, 2. Chron. 23.20. And they came through the high gate into the kings house; the same, I conceive it was, which afterward for the statelinesse of it, was called the beautifull gate of the Temple, Acts 3.2. and by Jeremy often the new gate, as Jer. 26.10. and 36.10, &c.

Vers. 36. Now the rest of the acts of Jotham, &c.] Some of these are related in the Scripture Chronicles; as first, that he built divers cities in the hills of Judah, and in the forrests, towers and palaces: and secondly, that he enforced the Ammonites to pay him tribute, to wit, of silver an hundred talents, of wheat and barley twenty thousand measures, 2. Chron. 27.4, 5.

Vers. 37. In those dayes the Lord began to send against Judah, Rezin the king of Syria, and Pekah the sonne of Remaliah.] That is, towards the end of his reigne, they began to conspire against the land of Judah; but it seems till his sonnes reigne after his decease, they did not invade the land, the Lord herein shewing mercy to good Jotham, that he took him away before those heavy calamities, that immediately after fell upon the kingdome of Judah.

CHAP. XVI.

Vers. 1. IN the seventeenth yeare of Pekah the sonne of Remaliah, Ahaz the sonne of Jotham, &c.] The seventeenth yeare of Pekah was the sixteenth yeare of Jotham, chap. 15.32. at which time Jotham did either resigne the kingdome to his sonne Ahaz; or at least he left the government to him, but yet the lived at least foure years after. See chap. 15.30.

Vers. 2. Twenty years old was Ahaz when he began to reigne, and he reigned sixteen years, &c.] If Ahaz was twenty years old when he began his reigne, when he died, sixteen years after, he was but thirty six years old, and then was Hezekiah his sonne twenty five years old, chap. 18.2. Twenty and five years old was Hezekiah when he began to reigne, and he reigned twenty and nine years in Jerusalem: where∣by it may seem that Hezekiah was born to Ahaz, when he was yet but ten or eleven years old; which (say some Expositours) we need not wonder at, considering the singular blessing that nation had for generation: but because it is very unlikely that the Jews had children so young, therefore other Expositours do answer this objecti∣on two other wayes; to wit, first, that Ahaz was twenty years old when he (that is, Jotham his father) of whom he had spoken in the former verse, began to reigne, to wit, after the death of his father Uzziah: or secondly, (and I think thus it is better an∣swered) that Ahaz began to reigne when he was first designed king in the life of Jo∣tham his father, and then he was but twenty years old; and the like must then be said of Jotham too, chap. 15.30. but when after his fathers death he began to reigne as absolute king himself (from which these sixteen years must be reckoned) he might be twenty five or twenty six years old, or perhaps more.

Vers. 3. But he walked in the wayes of the kings of Israel.] That is, he wor∣shipped idols as they also did; for so it is expressed, 2. Chron. 28.3. He burnt incense in the valley of the sonne of Hinnom, and burnt his children in the fire, after the abominations of the heathen.

Yea, & made his sonne to passe through the fire, &c.] Concerning this abominable idolatry of making their children to passe through the fire, see what is noted, Levit. 18.21. But the Ahaz did indeed burn his sonnes, at least some one of his sonnes, as by way of sacrificing them to his idol-gods, is evident 2. Chron. 28.3. where also the place is named where he offered this inhumane oblation, to wit▪ the valley of the sonne of Hinnom, a valley not farre from Jerusalem: Moreover he burnt incense in the valley of the sonne of Hinnom, and burnt his children in the fire. This high place was called Tophet, and was it seems especially used for this execrable idolatry, Jer. 7.31. They have built the high places of Tophet, which is in the valley of the sonne of Hinnom, to burn their sonnes and their daughters in the fire: and by Josi∣ah it was defiled, chap. 23.10. He defiled Tophet which is in the valley of the chil∣dren

of Hinnom, that no man might make his sonne or his daughter to passe through the fire to Molech.

Vers. 5. Then Rezin king of Syria, and Pekah sonne of Remaliah king of Is∣rael, came up to Jerusalem to warre.] No sooner was Ahaz settled in the throne of Judah, but both Rezin king of Syria, and Pekah king of Israel began streight to invade Judah; for Pekah reigned in all but twenty years, chap. 15.27. and Ahaz began not his reigne till the seventeenth yeare of Pekah, vers. 1. In the seventeenth yeare of Pekah the sonne of Remaliah, Ahaz the sonne of Jotham king of Judah began to reigne; and as Ahaz exceeded all the kings before him in wickednesse, so the judgements that God brought upon his kingdome, were most terrible. First, they each invaded the land severally, as is related in the Chronicles, and both of them prevailed against Ahaz, and exceedingly weakened and spoiled his countrey: for Re∣zin carried away many of the people captives to Damascus, and Pekah slew in one day one hundred and twenty thousand of them, (amongst whom was Maaseiah the kings sonne (he sacrificed one sonne to his idol-gods, and now another was slain by the sword of his enemies) and Azrikam the governour of his house, and Elkanah the second person to the king: who were slain by Zichri a mighty man of Ephraim, and carried away also two hundred thousand prisoners, women and chil∣dren; though indeed by the counsel of the prophet Oded, they were returned and delivered back again, 2. Chron. 28.5—15. but this invasion here spoken of was after them; when not content with what spoil they had made in Judah, they re∣solved to joyn their forces together, and to go up and besiege Jerusalem, and to de∣pose Ahaz, and make the sonne of Tabeal king of Judah, Isa. 7.5, 6. Because Syria, Ephraim, and the sonne of Remaliah have taken evil counsel against thee, saying, Let us go up against Judah and vex it, and let us make a breach in it for us, and set up a king in the midst of it, even the sonne of Tabeal: for this is that confederacie of Rezin and Pekah, whereof the prophet speaks in that chapter: when as is there related, the king and people▪ being grievously affrighted at the tidings of it, Isaiah was sent to comfort Ahaz, and to assure him that they should not prevail against him; to which end, when he had given him liberty to ask what signe he would, and Ahaz refused to ask a signe, he had for a signe given him a most glorious promise of Christ: vers. 14. The Lord himself shall give you a signe: Behold a virgin shall conceive and beare a sonne, and shall call his name Emmanuel, Isai∣ah 7.1 — 16.

And they besieged Ahaz, but could not overcome him.] And so these two kings that assured themselves of such successe, because in their former invasions they had so spoiled and weakened the land of Judah; proved in the conclusion, but as two tails of smoaking firebrands, as the prophet called them, Isa. 7.4. that is, their great attempts vanished into smoak, though they thought to have devoured, and burnt up all before them.

Vers. 6. At that time Rezin king of Syria recovered Elath to Syria▪ &c.] That is, being forced to leave the siege of Jerusalem, he went (perhaps with their joynt forces) to Elath, which Azariah or Uzziah the grandfather of Ahaz, had taken from the Syrians, chap. 14.22. and took it, and restored it to Syria.

Vers. 7. So Ahaz sent messengers to Tiglath-pileser king of Assyria, saying, I

am thy servant, and thy sonne, &c.] That is, he yeilded to be his vassall, and tribu∣tary, upon condition he would come to help him; and hence it is said, chap. 18.7. that Hezekiah rebelled against the king of Assyria, just the same time when Rezin and Pekah vexed Judah on the north: the Edomites and Philistines laying hold on this advantage, entred upon them from the south, slew many people, carried away ma∣ny prisoners; yea the Philistines took six cities which had formerly belonged to Ju∣dah: whereupon Ahaz seeing himself environed on all sides, he sent for aid unto the Assyrian king, 2 Chron. 28.16, 17, 18. At the same time did king Ahaz send unto the king of Assyria to help him. For again the Edomites had come and and smitten Judah, and carried away captives. The Philistines also had invaded the cities of the low countrey, and of the south of Judah: when he craved this aid, it is not certain; but certain it is, first, that he sinned in craving the Assyri∣ans help, because the prophet Isaiah had assured him, that these two king should not be able to hurt him: secondly, that Rezin and Pekah were gone from Jeru∣salem, before the Assyrian came against them: (for else Rezin would not have gone with his army to Elath to recover that, as vers. 6. it is said he did) and thirdly, when the Assyrian did come, he distressed Ahaz, but he helped him not.

Vers. 9. The king of Assyria went up against Damascus, and took it, &c.] Though Rezin and Pekah were gone from the siege of Jerusalem, before the Assy∣rians came to help Ahaz; yet when he came he invaded the land of Israel, where what havock he made, we heard before chap. 15.29. In the dayes of Pekah king of Israel, came Tiglath-pileser king of Assyria, and took Ijon, and Abel-beth-maa∣chah, and Janoah, and Ked••sh, and Hazor, and Gilead, and Galilee, all the land of Naphtali, and carried them captive to Assyria: and then at the same time, as is here said, he went against Damascus, and slew Rezin, and carried the people ca∣ptives to Kir, of which Amos had long before prophecied in the dayes of Uzziah, Amos 1.3, 4, 5. Thus saith the Lord, For three transgressions of Damascus and for foure, I will not turn away the punishment thereof, because they have threshed Gilead with threshing instruments of iron: But I will send a fire into the house of Hazael, which shall devoure the palaces of Ben-hadad, I will break also the barre of Damascus, and cut off the inhabitants from the plain of Aven, and him that holdeth the sceptre from the house of Eden, and the people of Syria shall go into captivity unto Kir, saith the Lord: and after Isaiah foretold the same, Isaiah 8.3, 4.

Vers. 10. And king Ahaz went to Damascus to meet Tiglath-pileser king of Assyria.] To wit, to congratulate his successe in taking Damascus, doubtlesse he was highly pleased with seeing his enemies that had lately besieged him in Jerusalem, brought on a sudden so low; Rezin being slain, and his kingdome quite lost, and the king of Israel extremely weakened, and brought into contempt amongst his sub∣jects, by the carrying away of five tribes of Israel captives into Assyria: and it is very likely, that he triumphed in the successe of his own counsels, in sending for the king of Assyria, contrary to what the prophet Isaiah had advised, Isaiah 7.4. little thinking that within a few years that very nation, in whose victories he now triumphed, should utterly ruine the kingdome of Judah, as they had done other kingdomes; of which it seems, the prophet Isaiah gave Ahaz warning, Isaiah 7.17.

The Lord shall bring upon thee and upon thy people, and upon thy fathers house, dayes that have not come, from the day that Ephraim departed from Judah; even the king of Assyria.

And saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, &c.] What moved him to this is expressed in the Chroni∣cles, 2. Chron. 28.23. For he sacrificed unto the gods of Damascus, which smote him: and he said, Because the gods of the kings of Syria help them, therefore will I sacrifice to them, that they may help me; but they were the ruine of him, and of all Israel: and because he did this also at a time when God had so heavily af∣flicted him, his sinne was the more grievous; as it is there noted, vers. 22. And in the time of his distresse, did he trespasse yet more against the Lord.

Vers. 11. And Urijah the priest built an Altar according to all that king Ahaz had sent from Damascus, &c.] Though hitherto this Urijah had maintained the true worship of God in the Temple, and was not long before this chosen by the prophet Isaiah as a witnesse of his prophesie, which he fastned upon the doores of the Temple, Isaiah 8.1, 2. yet now he turned Apostate and yeilded presently to fur∣ther this wicked command of Ahaz.

Vers. 12: And the king approached to the altar, and offered thereon.] To wit, to the gods of Assyria, 2. Chron. 28.23. He sacrificed unto the gods of Damascus, which smote him: and he said, Because the gods of the kings of Syria, &c.

Vers. 14. And he brought also the brasen altar which was before the Lord, from the forefront of the house, &c.] That is, having set up his new altar in the forefront of the Temple, where the brazen altar which Solomon had made stood; be∣cause he would not have the brazen altar stand above his, he removed that from the place where it stood betwixt his altar and the Temple, and set it in on the north side, as it were in a corner out of the way.

Vers. 15. And king Ahaz commanded Ʋrijah the priest, saying, Ʋpon the great altar burn the morning burnt offering, &c.] That is, upon his new altar, which it seems was greater then Solomons altar; or else more highly esteemed by him, and therefore so called: yet that it was not of brasse, we may probably conceive, be∣cause in the foregoing verse, Solomons altar is distinguished from this new altar, by the name of the brasen altar.

And the brazen altar shall be for me to enquire by.] As if he should have said, meddle not with that but leave that to me, when I shall think fit I will make use of it, and otherwise there shall be no use made of it.

Vers. 18. And the covert for the sabbath that they had built in the house, and the kings entry without, turned he, &c.] It is hard to say what this covert of the sabbath was; some think it was a place provided for the Levites, that kept the watch before the doores of the Temple, into which they entred every sabbath day in their courses: but the most probable opinion seems to be, that it was either some place provided for the priests, when they taught the people on the sabbath dayes; or ra∣ther some costly covered seat, wherein the kings of Judah used to heare the priests expounding the law on the sabbath day: whatever it was, both that, and the kings entry without, that is, the entry whereby the kings used to passe from their palace to the Temple, Ahaz turned them from the house of the Lord; that is, he took them

from the Temple, and that for the king of Assyria; that is, either he brake them down, and sold the materials which were happely costly, to make up the money he gave to the king of Assyria; or else he diverted them to some other use, that the heathen king seeing him so estranged from the religion of his fathers, might be the faster friend to him: it is also added in the Chronicles, that he shut up the doores of the house of the Lord, and made him altars in every corner of Jerusalem, &c. 2. Chron. 28.24, 25.

Vers. 20. And Ahaz slept with his fathers, and was buried with his fathers in the citie of David.] But not in the sepulchre of the kings, 2. Chron. 28.27. And Ahaz slept with his fathers, and they buried him in the citie, even in Jerusalem, but they brought him not into the sepulchre of the kings of Israel. He began his reigne in the end of the seventeenth yeare of Pekah king of Israel, and reigned sixteen years vers. 1, 2. the first three years therefore of his reigne, were the eighteenth, nine∣teenth, and twentieth of Pekah; the other thirteen years of his reigne, Hoshea was partly striving to settle himself in the kingdome of Israel, and partly settled in the kingdome. See the note, chap. 17.1.

CHAP. XVII.

Vers. 1. IN the twelfth yeare of Ahaz king of Judah, began Hoshea the sonne of Elah to reigne, &c.] It is manifest that Hoshea the last king of Israel, slew Pekah in the twentieth yeare of Jotham, and that then he assumed to himself the title of king of Israel, chap. 15.30. And Hoshea the sonne of Elah made a conspi∣racie against Pekah the sonne of Remaliah, and slew him in the twentieth yeare of Jotham the sonne of Uzziah: and as manifest it is, that the yeare which is there cal∣led the twentieth of Jotham, was the fourth of Ahaz his sonne (for Jotham reigned but sixteen years, chap. 15.33. Five and twenty years old was he when he began to reigne, and he reigned sixteen years in Jerusalem. Now if Hoshea succeeded Pekah in the kingdome of Israel, in the fourth yeare of Ahaz, how is it here said that he be∣gan to reigne in Samaria in the twelfth yeare of Ahaz; surely, because though he thrust himself into the kingdome, yet he was not acknowledged king, but opposed as an usurper; and that perhaps not onely by the Israelites, but also by the king of Assyria, who in the latter end of Pekahs reigne, had (upon the perswasion of Ahaz) entred into the land of Israel, and seized upon a great part of the kingdome, chap. 15.29. and thus the kingdome of Israel was in a manner unsettled, untill the twelfth yeare of Ahaz his reigne, when either by the people, or by the Assyrian king, Ho∣shea had, it seems, the crown of Israel confirmed to him; and so he reigned, as it is said here, nine years: for after the twelfth yeare of Ahaz his reigne (which must not be reckoned, because it was well nigh ended ere Hoshea was established king) there are foure years of Ahaz his reigne remaining (for he reigned sixteen years, chap. 16.2.) and five years of Hezekiahs reigne, which makes nine years. Indeed chap. 18.1. it is said, Hezekiah began to reigne in the third yeare of Hoshea: but of that see the note there.

Vers. 2. And he did that which was evil in the sight of the Lord, but not as the kings of Israel that were before him.] To wit, because though he continued the idolatry of Jeroboam, yet he abandoned the grosser idolatries of many kings that had

been before him; and then besides he suffered such of his subjects as would, to go up to worship in the Temple of Jerusalem, which the former kings of Israel would not permit: this we find, 2. Chron. 30.11. &c. where it is said, that when Hezekiah had proclaimed a solemne passeover, many of the ten tribes went up to keep the passeover in Jerusalem.

Vers. 3. Against him came up Shalmaneser king of Assyria, &c.] When Ho∣shea had slain Pekah in the fourth yeare of Ahaz, as is before noted, he found not so ready admittance into his throne, as perhaps he expected; and whilest the people were in this combustion amongst themselves, Shalmaneser (called by others Nabo∣nassar) the sonne of Tiglath-pilezer, being either desired to come into the aid of that party that opposed Hoshea; or being of himself ready enough to take advantage of these civil broils, that he might wholly subdue that kingdome which his father had already in a great part ruined; he came up against Hoshea, and at length prevailed so farre, that Hoshea was content to become his servant, and to pay him tribute: and so was settled in the throne of Israel, which was (as is probable) in the twelfth yeare of Ahaz, as is above noted, vers. 1.

Vers. 4. And the king of Assyria found conspiracie in Hoshea, &c.] That is, Shalmaneser the Assyrian king, discovered that Hoshea had practised with So king of Egypt, to wit, that Hoshea should cast off the yoke of the Assyrian king, and that he should be supported herein with succour from Egypt; and this he first suspected, by hearing that Hoshea had sent ambassadours to the king of Egypt, and then was confirmed in his suspicion, when he found that Hoshea neglected to pay the tribute, which formerly he had yearely paid: this So is thought to be the same that by other Historians is called Sua or Sabucus the Ethiopian, because in Ethiopia he had his education: the encroaching power of the Assyrian might be well terrible to Egyp•• at this time, and therefore it is no wonder though he animated Hoshea against the Assyrian: the wonder onely would be, that in a matter that so nearly concerned him, he should afford no more succour to the king of Israel: but that it is true in∣deed, that though this be not here expressed, yet perhaps he might afford him succour, however they proved too weak to support him against the overbearing power of the Assyrian Monarch.

Therefore the king of Assyria shut him up, and bound him in prison.] To wit, when he had taken Samaria, as is afterwards related, vers. 6.

Vers. 5. Then the king of Assyria came up throughout all the land, and went up to Samaria, and besieged it three years.] To wit, in the seventh, eighth, and ninth yeare of Hoshea, which was the fourth, fifth, and sixth of Hezekiah king of Judah, chap. 18.9, 10. And it came to passe in the fourth yeare of Hezekiah king of Ju∣dah (which was the seventh yeare of Hoshea sonne of Elah king of Israel) that Shalmaneser king of Assyria came up against Samaria, and besieged it. And at the end of three years they took it, even in the sixth yeare of Hezekiah (that is the ninth yeare of Hoshea king of Israel) Samaria was taken.

Vers. 6. In the ninth yeare of Hoshea, the king of Assyria took Samaria, and carried Israel away into Assyria, &c.] And so now all the rest of the ten tribes were carried away captives, from which they never returned again, and the kingdome of Israel was utterly ruined, having continued from Jeroboam their first king about two hundred threescore and two years.

Vers. 9. And the children of Israel did secretly those things that were not right, &c.] The idolatry of Israel was open and publick; but yet because they covered o∣ver this their idolatry and superstition with pretences of worshiping the onely true God, the God of Israel; therefore it is said, they did secretly, or covertly, those things that were not right; and besides there were many private idolatries and im∣pieties practised amongst them, besides what were allowed or enjoyned by publick authority, to which these words may also have relation, according to that, Ezek. 8.12. Sonne of man, Hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? &c.

And they built them high places in all their cities, from the tower of watchmen to the fenced city.] That is, in all places; not onely in their cities, but also in the most solitary and unfrequented places; there was not so much as a tower built, where watchmen were appointed to be for the guarding of the castle, or for the de∣fence of the countrey, but there they had their idols, and their high places to wor∣ship their idols in.

Vers. 13. Yet the Lord testified against Israel, and against Judah, by all the prophets, and by all the seers.] That is, by all his messengers whom he sent to them, to whom he made known his will, partly by divine revelations, partly by visions.

Vers. 15. And they followed vanity, and became vain, &c.] That is, they fol∣lowed idols, and did that which argued most grosse folly and weaknesse, according to that Psalm. 115.8. They that make them are like unto them, so is every one that trusteth in them.

Vers. 17. And sold themselves to do evil, &c.] See the note 1. Kings 21.20.

Vers. 18. Therefore the Lord was very angry with Israel, and removed them out of his sight, &c.] That is, he cast them out of the land, which he had chosen for the habitation of his people, and where he had placed the sacred signes of his pre∣sence among them: whereupon it followes, that there was none left but the tribe of Judah onely: for the tribe of Benjamin, since the revolt of the ten tribes, was in∣corporated, as it were, with the tribe of Judah, as one people; and so were rec∣koned as one tribe together with them. See the note, 1. Kings 11.13.

Vers. 19. Also Judah kept not the commandements of the Lord their God. &c.] This is added as a second cause why the Lord brought this heavie judgement upon the Israelites; to wit, because the kingdome of Judah was by their example cor∣rupted and tainted with the same sinnes, whereby God was still the more offended: Hosea 4.15. Though thou Israel play the harlot, yet let not Judah offend, &c. and it may also be inserted as an aggravation of Judahs sinne, who would not be warn∣ed by the punishment that was inflicted on the Israelites, according to that Jer. 3.8. when for all the causes whereby back-sliding Israel committed adultery, I had put her away, and given her a bill of divorce, yet her treacherous sister Judah feared not, but went and played the harlot also.

Vers. 20. And the Lord rejected all the seed of Israel, &c.] That is, all of the kingdome of the ten tribes, as is plainly implyed in the former verses: and indeed though they of Judah were afterward carried away captives also, yet God did never reject and cast them off, as he did those of the ten tribes: for within a few years he brought them again into their own land.

Vers. 24. And the king of Assyria brought men from Babylon, and from Cu∣thah, &c.] To wit, Shalmaneser, vers. 3. other colonies were also afterwards brought thither by Esar-haddon the sonne of Sennacherib, Ezra 4.2. We seek your God as yee do, and we do sacrifice unto him, since the dayes of Esar-haddon king of Ashur, which brought us up hither: but doubtlesse the first colonies of these heathen peo∣ple were brought up thither by Shalmaneser, who now carried away the Israelites ca∣ptives, and transplanted other nations in their room, and these were they that after this time were called Samaritans, vers. 29. betwixt whom and the Jewes there was alwayes a most deadly hatred, Luke 9.52. And they sent messengers before his face, and they went and entred into a village of the Samaritanes, to make ready for him, And they did not receive him, because his face was as though he would go to Jeru∣salem. John 4.9. Then saith the woman of Samaria unto him, How is it that thou being a Jew, askest drink of me which am a woman of Samaria: for the Jewes have no dealings with the Samaritanes.

Vers. 25. And so it was at the beginning of their dwelling there, that they fea∣red not the Lord &c.] They served him not, no not so much as with performing those outward duties of his worship and service, which he had enjoyned the Israelites.

Vers. 26. Wherefore they spake to the king of Assyria, &c.] To wit, by those messengers, whom with this message they had sent to him. See vers. 27.

Vers. 27. Carry thither one of the priests whom ye brought from thence, and let them go and dwell there, &c.] That is, let the messengers that are come to in∣form us, how the lions have devoured our new plantation in Samaria; go back with the priest that is assigned to go with them, and dwell there again as formerly; yet some understand these words, and let them go and dwell there, of a new plantation that were to be sent thither, in stead of those that were devoured by the lions; which was happely that which went in the dayes of Esar-haddon, Ezra 4.2.

Vers. 28. Then one of the priests whom they had carryed away from Samaria▪ came and dwelt in Beth-el, &c.] That is, one of the Israelites idolatrous priests: even they pretended the worshiping of the Lord Jehovah the God of Israel, though under the images of the golden calves; and doubtlesse, did retain most of the cere∣monies and ordinances which the Lord had taught his people; and because in these things he instructed these heathens, therefore it is said, that he taught them how they should fear the Lord.

Vers. 32. So they feared the Lord, &c.] That is, they worshipped the Lord Jehovah, the God of the Israelites, after the manner they were taught by that ido∣latrous priest of Israel, which the king of Assyria had sent to them; and because this worship was in many things according to the way of worship which God had prescribed his people; and because they did it for fear of being destroyed by lions, as formerly they had been; therefore it is said that they feared the Lord; yet with∣all, because they did not truly feare the Lord, but followed the way of Jeroboams idolatry, and withall worshiped their own Assyrian gods too, therefore it is said af∣terward also vers. 34. that they feared not the Lord.

Vers. 33. They feared the Lord, and served their own gods, after the manner of the nations, whom they carried away from thence.] This last clause may be read as it is in the margin, after the manner of the nations who carried them away from

thence, and then the meaning must needs be, that as they feared the Lord Jehovah, the God of the Israelites; that is, as they did outwardly serve him, so they did al∣so serve other false gods, as did the nations that had carried them away, and planted them in the land of Samaria: but if we reade it as it is in our bibles, after the man∣ner of the nations whom they carried away from thence, then the meaning may be, either, that these new colonies in Samaria, served both the Lord Jehovah, and with∣all their own gods, each after the manner of the severall nations, of whom the kings of Assyria had taken some, and carried them into the land of the Israelites; or else, that these Samaritans did fear the Lord, and served their own gods, even as the idolatrous Israelites that were there before them had done; whom the Assyrians had carried away into captivity: for the word nations may have reference to the ido∣latrous Israelites, as in respect of their severall tribes; or as joyntly considered, with other bordering nations that were carryed captive by the Assyrians, when the Israelites were carried captive.

Vers. 34. Ʋnto this day they do after the former manner, &c.] All that follows from hence unto the end of the fourtieth verse, may be understood of the Israelites, that were carried captive into Assyria; even after this heavie judgement they conti∣nued still obstinate, and feared not the Lord: yet I see not but that it may be also understood of the Samaritanes, and that to shew, that though they lived in the land of Israel, yet they were farre from doing what God had required his Israel to do.

CHAP. XVIII.

Vers. 1. NOw it came to passe in the third yeare of Hoshea sonne of Elah king of Israel, that Hezekiah the sonne of Ahaz king of Judah began to reigne.] Hoshea slew Pekah in the fourth yeare of Ahaz, as is before noted, chap. 15.30. and though he were not immediately acknowledged king of Israel, yet in the twelfth yeare of Ahaz he began his reigne in Israel, chap. 17.1. and Ahaz reign∣ed in all but sixteen years, chap. 16.2. so that the last of Ahaz his reigne seems to have been the fift yeare of Hoshea, and the first of Hezekiah perhaps the sixt of Hoshea; and yet here it is said, that the first of Hezekiah was the third of Hoshea: I answer, that though Hoshea was confirmed king in the twelfth yeare of Ahaz, and so it is said in the twelfth of Ahaz he began to reigne in Samaria; yet because he reigned then onely as a viceroy under the king of Assyria, the nine years of his ab∣solute reigne are not reckoned, till he cast off the Assyrian yoke, and took upon him to reigne as absolute king; which was it seems two years after, to wit, in the fourteenth yeare of Ahaz: and so the third of Hoshea was indeed the first of Hezekiah.

Vers. 2. Twenty and five years old was he when he began to reigne, and he reigned twenty and nine years in Jerusalem.] If we compare this place with chap. 16.2. where it is said that Ahaz Hezekiahs father was twenty years old when he began to reigne, and that he reigned sixteen years, and consequently was thirty six years old when he dyed; it may seem that Ahaz begat Hezekiah when he was lit∣tle above eleven years old: for if Hezekiah was five and twenty years old when his father was but thirty six, it must necessarily follow that Ahaz was but eleven years old when his sonne Hezekiah was born: to avoid this inconvenience some

hold that Ahaz was one and twenty years old, or nigh so much, when he began to reigne, the incomplete yeare not being reckoned, chap. 16.2. the like also they say concerning the years of his reigne, to wit, that he reigned seventeen years well nigh complete, and so was thirty eight years old when he died; on the other side they say that Hezekiah was but twenty foure years old when he began to reigne; onely be∣cause he was foure and twenty years old complete, and something more, it is here said, that he was five and twenty years old when he began to reigne. Now accor∣ding to this computation Ahaz being thirty eight eight years old when he died, and Hezekiah twenty foure, it will follow that Ahaz was fourteen years old when He∣zekiah his sonne was born, which, say they, was possible enough; but because we find elsewhere that it was so usuall with the kings of Judah and Israel, to cause their sonnes that were to succeed them to be designed kings in their life; I should rather conceive, that what is said both of Ahaz and Hezekiah, concerning their age when they began to reigne, is meant of the time when they were first designed kings, as is before noted, chap. 16.2.

His mothers name was Abi, the daughter of Zachariah.] Or Abijah 2. Chron. 29.1. and if she were, as is supposed by many, the daughter of that Zachariah, by whom so long as he lived Uzziah was kept in the way of truth, chap. 26.5. we may well think that her piety, manifested in the carefull education of this her sonne, was a chief means under God that he proved so zealous for the cause of the true Religi∣on, though his father was so extremely wicked.

Vers. 4. He removed the high places, and brake the images, &c.] Other parti∣culars are expressed in the Chronicles which are not here mentioned; as first, that in the first moneth of the first yeare of his reigne he opened the doores of the Temple, which Ahaz had shut up, and repaired them, to wit, by overlaying them with gold where they were decayed. Secondly, that having called together the priests and Le∣vites, he exhorted them to sanctifie themselves, and to cleanse the house of God, wil∣ling them to consider that all the calamities which had lately fallen upon them, were for those foul corruptions in Religion which were crept in amongst them, and that this the priests and Levites did carefully, as he enjoyned them; and so the king, with the rulers of the citie, came up immediately to the Temple, and offered sacrifices there in a most solemne manner unto the Lord. Thirdly, that upon advice taken, because they could not keep the passeover at the usuall time, they resolved to keep it on the fourteenth day of the second moneth, to this end proclamation was made through∣out the kingdome for the assembly of the people; yea the king sent posts with let∣ters to the Israelites of the ten tribes, to perswade them also to return unto the Lord, and to come up unto Jerusalem to keep the passeover, and the feast of unleavened bread; wherein he prevailed with divers of them (though the most of them laughed his messengers to scorn) and so there was a great assembly both of the men of Judah and Israel, in Jerusalem, where they kept the feast with exceeding great joy: at which time it was that the people by the kings encouragement beginning first in Je∣rusalem, and afterward procceeding to the other cities of Judah, yea, and to some cities of the Israelites too, brake down all the idols and their appurtenance, as is here relalated; yea, and removed the high places too, which had hitherto stood in the dayes of their best king. And fourthly, that he ordered the courses of the priests and Le∣vites,

and provided both for their work and maintainance, wherein he sound the peo∣ple very forward.

And he called it Nehushtan.] That is a lump or little piece of brasse: to inti∣mate the folly of the people in worshiping the brasen serpent, when he had broken it, he called it Nehushtan.

Vers. 5. After him was none like him among all the kings of Judah, nor a••y that were before him.] That is, he excelled all that were before him, and all that were after him: for the kings that were before him the case is clear; for the com∣parison is not betwixt him and David or Solomon, but betwixt him and the kings of Judah, that sate in the throne of David, ever since the kingdome was rent into two kingdomes, the kingdome of Judah, and the kingdome of the ten tribes: now all these he excelled, in that he removed the high places, which neither Jehoshaphat nor any other of the good kings of Judah had hitherto done. But how did he ex∣cell all that were after him? seeing of Josiah his grandchild it is said, chap. 23.25. that there was no king before him like unto him? I answer; this needs not seem strange, if we consider, that though Josiah might excell him in some things, as in∣deed he did; yet Hezekiah might excell Josiah in other things: as first, in that He∣zekiah was the first that removed the high places, though none before him had done it, yet he would not suffer them to stand; but when Josiah removed the high places, he had the example of this his good grandfather to encourage him: and secondly, in his many victories over the Philistines, wherein Josiah was never so successefull.

Vers. 7. And he rebelled against the king of Assyria, and served him not.] If when Ahaz did send to the Assyrian to aid him against Rezin king of Syria, and Pekah king of Israel, chap. 16.7. he did not onely hire him thereto with a great summe of money, but did al••o covenant to become his vassall, and to pay him a yearely tribute; and yet within a while after, when Hezekiah succeeded his father Ahaz in the kingdome, encouraged with his victories over the Philistines and others, he resolved to cast off the yoke of the Assyrian, and so withheld the tribute that had been formerly paid; then no wonder it is, though it be said here of Hezekiah, that he rebelled against the king of Assyria: some Expositours excuse, yea, com∣mend this fact of Hezekiahs; and that either by supposing that Ahaz had covenan∣ted to pay tribute for some certain yeares, and so that term of years being now ex∣pired, Hezekiah was free; or else by pleading that it was unlawfull for Ahaz to subject Gods free people to the yoke of a heathen prince; and therefore it was law∣full for Hezekiah to cast off his yoke: but rather I conceive, it was a weaknesse and errour in Hezekiah to do this, though he did it out of a zeal against the subjection of Gods people to a forrain power: and that first, because it is here expressely termed rebellion▪ and he rebelled against the king of Assyria, and served him not: secondly, because Hezekiah did himself acknowledge afterwards, that he had offen∣ded herein, vers. 14. and Hezekiah king of Judah sent to the king of Assyria to Lachish▪ saying, I have offended, &c. and thirdly, because we find elsewhere, that Zedekiah king of Judah was sharply condemned for casting off the yoke of the Ba∣bilonian king, contrary to the covenant that had been made with him; as is largely expressed▪ Ezek. 17.12, 13. &c.

Vers. 8. He smote the Philistines even unto Gaza, &c.] The Philistines had

taken many strong cities from his father Ahaz, 2. Chron. 28.18. The Philistines also had invaded the cities of the low-countrey, and of the south of Judah, and had ta∣ken Beth-shemesh▪ and Aialon, and Gederoth, and Shocho with the villages thereof. Hezekiah therefore did now make war upon them, and did mightily prevail, taking from them all that they had gotten, as farre as Gaza, from the tower of the watch∣men to the fenced city. Concerning which expression see the note, chap. 17.9.

Vers. 13. Now in the fourteenth yeare of king Hezekiah, did Sennacherib king of Assyria come up against all the fenced cities of Judah, &c.] Because Hezekiah had rebelled against the Assyrian Sennacherib, therefore the sonne of Shalmaneser in the fourteenth yeare of Hezekiah, which was eight years after Shalmaneser had taken Samaria, and carried away the Israelites into captivity, raised a mighty army and invaded the kingdome of Judah; and thus did the Lord both punish the wickednesse of the people, which was the more insufferable because it was under the government of so pious a prince; and withall exercised the patience, and tried the faith of good Hezekiah.

Vers. 14. And Hezekiah king of Judah sent to the king of Assyria to Lachish, saying, I have offended &c.] At the first entrance of Sennacherib into the kingdome, Hezekiah buckled himself with all diligence to defend himself and his kingdome a∣gainst him; and to that end by the advice of his counsel and captains, he cut off the waters that were likely to be usefull to the Assyrian army, and fortified Jerusalem•• and calling together his souldiers and men of warre, he spake comfortably to them, and assured them of Gods assistance, 2. Chron. 32.2, 8. but it seems, when he saw how suddenly the Assyrian had taken many cities of Judah, and that proceeding on in his victories he had also besieged Lachish; he began to fear the worst, and so re∣solved to try if he could buy his peace, and sent his ambassadours to acknowledge his offence, and to entreat his favour, yielding withall to pay what ever tribute he would impose upon him.

Vers. 17. And the king of Assyria sent Tartan, and Rabsaris, and Rabshakeh from Lachish, &c.] Having gotten the money above mentioned into his hands, vers. 14. The king of Assyria appointed unto Hezekiah king of Judah, three hun∣dred talents of silver, and thirty talents of gold: he notwithstanding went forward in his enterprize of subduing them; and therefore not onely continued the siege of Lachish, but also sent a good part of his army under the command of three of his captains, whereof Rabshakeh was chief (and therefore is onely mentioned by Isai∣ah, chap. 36.2.) And the king of Assyria sent Rabshakeh from Lachish to Jerusalem to Hezekiah king of Judah:) to besiege Jerusalem, 2. Chron. 32.9. After this did Sennacherib king of Assyria send his servants to besiege Jerusalem, but he himself laid siege against Lachish: even now he had a purpose, as it seems, to invade Egypt, and was therefore resolved not to leave this kingdome of Judah behind him, to joyn with the Egyptian, and so to annoy him: rather he desired to make Jerusalem a place of retreat for his army; and therefore though he thought good to dissemble with He∣zekiah, and to condescend seemingly to accept of a tribute; yet so soon as he had got∣ten the gold and silver into his hands, he perfidiously went forwards in his warres, and now nothing would serve him, but to have Jerusalem delivered up into his hands.

Vers. 18. There came out to them Eliakim the sonne of Hilkiah, which was over the houshold, and Shebna the Scribe, &c.] This Eliakim was he of whom Isaiah had prophecyed, that he should be advanced to that place of dignity in Hezekiahs court, which at that time Shebna did enjoy, Isaiah 22.20▪ 21. And it shall come to passe in that day, that I will call my servant Eliakim the sonne of Hilkiah, and I will cloath him with thy robe, and strengthen him with thy girdle, and commit thy go∣vernment into his hand: and indeed what is there said of Shebna, that he was over the house, Isaiah 22.15. (Get thee unto this treasurer, even unto Shebna, which is over the house:) is here said of Eliakim; and for the Shebna here mentioned, the kings scribe or secretary, it was not (as I conceive) that wicked Shebna, in whose place the Prophet foretold that Eliakim should succeed, but another officer of Heze∣kiah of the same name; and therefore perhaps it is so expressed, Isaiah 22.15. Get thee unto this treasurer, even unto Shebna, which is over the house, to distinguish him from this Shebna the secretary or scribe.

Vers. 19. Speak ye now to Hezekiah, Thus saith the great king, the king of Assyria.] It is conceived, that this manner of speech they might use by way of deri∣ding the prophets of Israel, who in their prophecying did ordinarily begin after this manner, Thus saith the Lord God.

Vers. 25. Am I now come up without the Lord against this place to destroy it? &c.] This Rabshakeh might speak onely to terrifie the people, though in truth he had never any such thought concerning the all-ruling providence of God; but be∣sides having heard of Hezekiahs taking away the high places and altars, whereon for many years together the people had worshipped the God of Israel, he might per∣swade himself that this marvellous successe, which the Assyrians had had in their warres against Judah, proceeded from the wrath of the God of Israel against his people; and so urgeth them with this, that doubtlesse their own God had brought his master against them, to punish them for this which Hezekiah had done.

Vers. 26. Then said Eliakim the sonne of Hilkiah, and Shebna, and Joah, &c.] That is, one of them in the name of them all: though these three men came out to parley with Rabshaketh and the other Assyrian captains, yet it seems Rab∣shaketh when he spake to them, spake so loud, and that in the Jewes language, that all the souldiers that were on the wall might heare what he said; which he did pur∣posely to affright the people, as is expressely noted, 2. Chron. 32.18. Then they cryed with a loud voice in the Jews speech unto the people of Jerusalem that were on the wall, to affright them, and to trouble them, that they might take the ci∣ty: Eliakim therefore, and those that were with him, desired Rabshaketh to speak in the Syrian and not in the Jews language, Speak I pray thee to thy servants in the Syrian language (for we understand it) and talk not with us in the Jews language, in the eares of the people that are on the wall: a strange request indeed this may seeme, to be made to an enemy, who they might be sure would do what he could to discourage the people, and to raise sedition amongst them: but first, it is no won∣der, that men in danger should seek to help themselves in those wayes, whereby there is little or no likelyhood that they should do themselves any good: and secondly, perhaps they desired this of him as refusing to continue the parley, unlesse he would speak to them in the Syrian language; upon which ground they might conceive

he would yeild to them, as hoping that upon this parley they would surrender the citie to him peaceably.

Vers. 32. Ʋntill I come and take you away to a land like your own land, &c.] Because the Assyrian king had lately carried away the Israelites captives into a strange countrey, this people could not but feare the like measure, by way of answer∣ing these their fears; therefore he addes these words, wherein he yeilds indeed, that they might expect that at his return (for their purpose was to go against Egypt, as∣soon as they had perfected the conquest of Judea) they should be removed out of their countrey; but withall he addes that they should be carried to a land as good as their own.

Vers. 36. But the people held their peace, and answered him not a word: for the kings commandment was, saying, Answer him not.] To wit, lest they should rashly either exasperate the enemy, or discover their fears, or give any other advantage to them, by any thing they should say; and because there was no better way to pull down the swelling pride of this insolent tyrant, then thus to seeme not to mind what he said, or at least, not to judge his words worthy an answer.

Vers. 37. Then came Eliakim the sonne of Hilkiah which was over the hous∣hold, and Shebna the scribe, and Joah the sonne of Asaph the recorder, to Heze∣kiah with their clothes rent, &c.] To wit, because of the blasphemy of Rabsha∣keh, and the great distresse whereinto they were all like to fall.

CHAP. XIX.

Vers. 3. THis is a day of trouble, and of rebuke, and of blasphemy.] That is, this is a day wherein the poore people of God are in great trouble, wherein the Lord hath testified his displeasure against us, and rebuked us for our sinnes, and wherein the proud enemy hath blasphemed Gods name.

For the children are come to the birth, and there is not strength to bring forth.] That is, such as is the condition of a woman in travell, when the child is come to the very birth, and then her strength fails her, that she cannot be delivered; such is our condition: our sorrow is extreme, our danger desperate; as being brought to such extremities, that unlesse help come presently, we are sure to perish, and no power or ability we have to help our selves; so that unlesse God do miraculously help us, we must needs perish, both prince and people: and in such extremities God is wont to come in to the help of his poore distressed people.

Vers. 4. It may be the Lord thy God will heare all the words of Rabshakeh, &c.] That is, it may be he will manifest that he hath heard them by punishing him for them.

Wherefore lift up thy prayer for the remnant that are left.] That is, pray ear∣nestly unto God, for those few that are left of the people of God: he calls them a remnant, first, with respect to the captivity of the ten tribes who were carried away into a strange land; and so onely Judah and Benjamin were left: secondly, with respect to the havock that had been made amongst the people of Judah, both in the dayes of Ahaz his father, and now also by Sennacherib in many of their cities which he had taken; and for these he desires him to lift up a prayer; that is, to pray fervent∣ly: for in fervent prayer the soule of a man mounts up as it were to heaven, and

is above all thinking of earthly things, according to that of David, Psal. 25.1. Unto thee, O Lord, do I lift up my soul.

Vers. 7. Behold, I will send a blast upon him, &c.] That is, I will drive him out of the kingdome, even as the dust or chaffe is driven by a blast of wind; and thus the Lord shews how unable the Assyrian should be to stand against his indignation not∣withstanding he thought his power could not be resisted. What this blast was wherewith the Assyrian was driven out of the land, may be probably gathered by that which is related afterward: it may be meant either of the report of the king of Ethiopia's arming against him, or of the slaughter which was made by the Angel in his army, vers. 35. or of the fear and terrour wherewith he was stricken of God up∣on those occasions, or of all these together: and so likewise for the rumour that is mentioned in the next words, and he shall heare a rumour, &c. it may be mean•• both of the rumour that the king of Ethiopia was come out against him, vers. 9. and of the rumour of the slaughter made in the Assyrian army, perhaps the tumult, and shreeking, and grones that were then amongst them.

Vers. 8. So Rabshakeh returned, and found the king of Assyria warring against Libnah.] Rabshakeh finding that the inhabitants of Jerusalem would not yield to open their gates unto him, went presently to Sennacherib to Libnah; either to inform him of their resolution, or rather to conferre with him concerning the army of Tir∣hakah the Arabian, or Ethiopian king, whereof it seems he had heard. Whether he raised the siege, and went away with that army he carried against Jerusalem, chap. 18.17. it is not expressed. The threatning letters which Sennacherib immediately sent to Hezekiah, by terrifying him to make him yield, is a probable argument that Rabshakeh had left his army still before Jerusalem, under the command of the other captains, and onely went himself to Sennacherib, to consult with him concerning their affairs.

Vers. 9. And when he heard say of Tirhakah king of Ethiopia, Behold, he is come out to sight against thee: he sent messengers again unto Hezekiah.] And with∣all he gave them letters written to Hezekiah, containing in effect the same message, vers. 14. and the reason why he thus sought by all means to terrifie Hezekiah, was to make him yield presently to him, that if it were possible he might be possessed of Je∣rusalem, before they should heare of the coming of the Ethiopian army; and that the rather, because that citie would be the most convenient place for him to retreat unto with his army, if need were to shelter themselves against the Ethiopians.

Vers. 14. And Hezekiah went up into the house of the Lord, and spread it be∣fore the Lord.] That is, he spread Sennacheribs letter before the altar, the signe of Gods presence amongst them; and this he did, partly, to quicken his own spirit, and to strengthen his own faith in prayer, by the sight of that blasphemous writing; and partly, by that outward signe, to imply what he desired of God; namely, that God would take notice of, and revenge the horrible blasphemies of that daring wretch, against his great and glorious name.

Vers. 16. And heare the words of Sennacherib, which hath sent him to reproch the living God.] That is, the messenger that brought his letter.

Vers. 21: This is the word that the Lord hath spoken concerning him, The virgin, the daughter of Sion hath despised thee, &c.] That is, the inhabitants of Sion & Jeru∣salem

shall laugh thee to scorn. The people inhabiting any citie, or countrey, are in the Scripture usually called the daughter of that citie or countrey, Psal. 45.12. And the daughter of Tyre shall be there with a gift: Psal. 137.8. O daughter of Babylon who art to be destroyed: because they have been bred, born, and nourished the••e, and have lived under the defence & government thereof, and ought to be faith∣full and obedient to the government under which they live; whence naturally all nations are wont to stile their countrey, their mother, 2. Sam. 20.19. Thou seekest to destroy a citie, and a mother in Israel: and they are called the virgin daughter of Sion, not so much because they were not now defiled with idolatry, which is spiritu∣all fornication (for even heathen people are so called Isa. 47.1. Come down and sit in the dust, O virgin-daughter of Babylon, sit on the ground: there is no throne, O daughter of the Caldeans: Jer. 46.11. Go up into Gilead, and take balme; O vir∣gin the daughter of Egypt: and where had been grosser idolatry, then amongst the inhabitants of Jerusalem in the dayes of Ahaz?) nor because she had never yet been subdued and brought under the command of any forrain prince (for after they were under the Babylonian command, they are still called so, Lam. 1, 15. the Lord hath troden the virgin the daughter of Judah, as in a winepresse, and 2.13. What thing shall I liken to thee, O daughter of Jerusalem? what shall I equall to thee, that I may comfort thee, O virgin daughter of Sion?) but rather, because of their con∣stant abode in those places; for in that regard they might most fitly be resembled to a virgin daughter that lives with her mother; tenderly and delicately brought up by her: yea, perhaps in this place this phrase is used also to imply the weaknesse of Je∣rusalem at this time.

Vers. 23. By thy messengers thou hast reproched the Lord.] By this circumstance doth the Prophet aggravate the insolent pride of Sennacherib: that he set his servants to blaspheme the holy name of God.

With the multitude of my chariots I am come up to the height of the mountains, &c.] That is, the strongest places of the kingdome I have subdued, and passed through as a conquerour, even those that seemed to them most inaccessible; and am now come to the sides of Lebanon, that is, their chief citie and strength, the citie Je∣rusalem: and hereby is intimated that nothing could or should stand in the way of his armies; that as he had hitherto, so he would still subdue the land before him, take possession of their forts and castles, cut down the tall cedar trees, and the choice firre trees, that is, destroy there Princes, Nobles, and great men, enter the lodgings of his borders, and into the forrest of his Carmel; that is, possesse himself of their frontier towns, and all the fruitfull and pleasant places of their countrey; even as conquerours in a land subdued are wont to do, as they go along, what they please themselves.

Vers. 24. I have digged and drunk strange waters, and with the sole of my feet have I dried up all the rivers of besieged places.] That is, when I have come in places most destitute of water, it hath been no hindrance to me, because even there I have digged up strange waters, that is, fountains, & waters, where never any were seen be∣fore; & on the other side where cities have been environed with great & deep waters, no sooner have I set my foot there to besiege them, but with the multitude of my souldiers I have dried them up. Thus he boasts, that nothing could be a let to his nu∣merous army, and laughs to scorn Hezekiahs policie in cutting of the waters, 2. Chron. 32.3.

Vers. 25. Hast thou not heard long ago, how I have done it, and of ancient times that I have formed it? &c.] As if the Lord should have said, Thou boast∣est of the conquest of many nations, but didst thou never heare that there is a God in heaven that ruleth the world, by whose providence and decree all such things are done: surely thus it is with thee, now have I brought it to passe, that thou shouldest be to lay waste fenced cities into ruinous heaps; that is, that which I before deter∣mined, I have now by thee brought to passe, using thee as my scourge to punish the wickednesse of men, and to turn their strong fenced cities into ruinous heaps; which agrees with that which the Prophet saith elsewhere, Isaiah 10.5, 6. O Assy∣rian, the rod of mine anger, and the staffe in their hand is mine indignation, I will send him against an hypocriticall nation, and against the people of my wrath will I give him a charge, to take the spoil, and to take the prey, and to tread them down like the mire in the streets: there is indeed another translation of these words, which is set in the margin of our Bibles, Hast thou not heard how I have made it long ago, and formed it of ancient times, should I now bring it to be laid waste, and fenced cities to be ruinous heaps? and according to this translation the meaning may be, that God had long ago and of ancient times made and formed the Israe∣lites to be his peculiar people, and had planted them in the land of Canaan, which he had provided for their inheritance (a thing so famously known, that Sennacherib must needs have heard of it) and that therefore it was not likely that God would now suffer him wholly to lay waste their countrey, and to turn their cities into ruinous heaps: but the first exposition doth farre best agree with the scope of the Lords up∣braiding the pride of Sennacherib, in boasting of what he had done to so many nations.

Vers. 26. Therefore their inhabitants were of small power, they were dismaied and confounded, they were as the grasse of the field, &c.] That is, because I gave them up into thy power, therefore they were soon and easily destroyed.

Vers. 27. But I know thy abode, and thy going out, &c.] That is, I know all thy counsels and enterprizes; there is nothing thou doest advise upon, or determine, nothing thou doest attempt or accomplish, but it is known to me; yea, thou doest nothing but what I have determined shall be done: and this is fully that which David acknowledgeth concerning himself, Psalm. 139.2, 3. Thou knowest my down sitting and mine uprising, thou understandest my thoughts afarre off, thou compassest my path, and my lying down, and art acquainted with all my wayes.

Vers. 29. And this shall be a signe unto thee, Ye shall eat this yeare such things as grow of themselves, &c.] That is, though ye have been hindred from sowing and planting this yeare, by reason of the Assyrians that have invaded your land; yea, though there be no sowing nor planting the next yeare, (to wit, either because it was the sabbath yeare, the yeare of the lands rest; or because the Assyrians left not the countrey till seed time was past) yet there shall be sufficient that shall grow of it self of the scattered seeds of corne that fell upon the earth; and hereby some inferre, that the Assyrians continued a time in the land, even after this promise was made to Hezekiah by the prophet Isaiah, at least, till the seed time of the second yeare was past: and a very miraculous passage this was, that for three years they should live of that which grew of it self; nor is it any wonder that the Lord gives

that for a signe to strengthen their faith, which was not accomplished till the Assy∣rians had left the land: we see the like Exod. 3.12. And he said, Certainly I will be with thee, and this shall be a token unto thee, that I have sent thee, when thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain. (Concerning which, see the note there.)

Vers. 30. And the remnant that is escaped of the house of Judah, shall yet a∣gain take root downward▪ &c.] Because though they should at present be delivered from the Assyrians, they might fear that being brought to such a poore number, their na∣tion would never be able long to subsist; this promise is added concerning future times, to wit, that that small remnant of them which had escaped the sword of the Assyrians, should like a thriving flourishing tree, grow and prosper, and replenish the land again, as in former times.

Vers. 31. For out of Jerusalem shall go forth a remnant, and they that escape out of mount Zion.] That is, that poore remnant that now for fear of the Assy∣rians, is shut up within the walls of Jerusalem, shall go forth thence (the enemies being fled) and shall again replenish the land.

The zeal of the Lord of hosts shall do this.] The Lords zeal for his own glory, the fervent love he beares to his people, and his just indignation against the enemy, shall move him to do this, however his people have deserved no such favour at his hands.

Vers. 32. He shall not come into this citie, nor shoot an arrow there, &c.] It is evident that Rabshaketh came up against Jerusalem with a great army, chap. 18.17. if he removed his army thence when he went to Sennacherib to Libnah, vers. 8. (which perhaps he did, having heard of the Ethiopian that was coming against them) then the meaning of this place is clear, that notwithstanding the threatning letters he had sent, he should not return again to lay siege unto Jerusalem; but if the army of Rabshakeh lay still before Jerusalem, then the meaning of these words may be, that though the army of Rabshakeh had blockt up Jerusalem, and waited for the coming of Sennacheribs army, who was happely gone against the Egyptian and Ethiopian army, intending then with their joynt forces to assault Jerusalem; yet he should never cast a bank against it, but should return the way he came, which accordingly came to passe, vers. 35. as was formerly prophecyed by Isaiah, chap. 14.25. I will break the Assyrian in my land▪ and upon my mountains tread him under foot; then shall his yoke depart from off them, and his burthen depart from off their shoulder.

Vers. 34. For I will defend this citie to save it, for my own sake, and for my servant Davids sake.] That is, because of my promise made to David concerning the perpetuity of his throne, which had respect chiefly to Christ the sonne of David, of whom David was a type.

Vers. 35. And it came to passe that night, that the angel of the Lord went out, &c.] That is, that very night, after the Prophet had sent this message to Hezekiah concerning the deliverance of Jerusalem, or that night when the Lord performed this which the prophet had foretold, the angel of the Lord went out, and smote in the camp of the Assyrians, one hundred fourescore and five thousand; and amongst others the captains and leaders of his camp, perhaps even Rabshakeh amongst the

rest who had lately belched forth such execrable blasphemies against the God of Israel, 2. Chron. 32.21. And the Lord sent an Angel, which cut off all the mighty men of valour, and the leaders, and captains, in the camp of the king of Assyria, &c.

Vers. 36. So Sennacherib king of Assyria departed, &c.] With shame of face, 2. Chron. 32.21. So he returned with shame of face to his own land. &c. the book of Tobit also telleth us, that at his return, he in a rage slew many of the Is∣raelites in Nineveh, Tobit 1.18. but of this we find no mention in any of the ca∣nonicall books of Scripture.

Vers. 37. And Esar-haddon his sonne reigned in his stead.] Who in the begin∣ning of his reigne, sent new troops out of Syria into Samaria, to fortifie the colony therein planted by his grandfather Shalmaneser▪ Ezra 4.2.

CHAP. XX.

Vers. 1. IN those dayes was Hezekiah sick unto death.] That is, immediately after the slaughter made in the Assyrian army by the angel, related in the end of the former chapter: and indeed manifest it is, that Hezekiah sickned in the fourteenth yeare of his reigne (which was the yeare wherein Sennacherib inva∣ded Judea, chap. 18.13. Now in the fourteenth yeare of Hezekiah, did Senna∣cherib king of Assyria come up against all the fenced cities of Judah, and took them:) for he reigned in all but nine and twenty years, chapter 18.2. now a promise was made him of living fifteen years longer, vers. 6. and withall it is most probable, that he fell not sick before the departure of the Assyrian army; be∣cause not long before that, when he had received those blasphemous letters from Sennacherib, he went into the temple and prayed unto the Lord, &c. chap. 19.14. though he was newly delivered from so great feares, yet partly for the fur∣ther triall of his faith, and partly to render him yet better, and to honour him with the ensuing miracle, God was pleased to visit him with this dangerous sicknesse.

Thus saith the Lord, Set thy house in order, &c.] That is, make thy will, and dispose of those things which it is fit should be set in order before thy death. He∣zekiah had not yet a sonne to succeed him in the throne, for Manasseh was borne three years after this, as being but twelve years old at his fathers death, chap. 21.1. and therefore it is probable, that this was one chief thing which Isai∣ah had respect to in these words, that he should advise and determine what was requisite concerning his successour, for (saith he) thou shalt dye and not live, that is, thou art but a dead man by the ordinary course of nature; there is no way of recovery for thee, unlesse the Lord shall be pleased by his almighty power to deliver thee: it is true indeed, this condition was not expressed, yet was it under∣stood; the Lord purposely (or else where) concealing this part of his will, that Hezekiah receiving the sentence of death in himself, might the more earnestly seek for help unto the Lord: and that Hezekiah took it for a conditionall threat∣ning, and not a declaration of what God had absolutely determined, is evident by his praying to God for mercy herein.

Vers. 2. Then he turned his face to the wall, and prayed, &c.] To wit, either be∣cause

that wall was towards the Temple, or rather to hide his tears, and that being thereby the freer from distractions, he might the more freely poure forth his requests unto God, to whom he now turned, as to his onely hope and comfort.

Vers. 3. I beseech thee, O Lord, remember now, how I have walked before thee in truth, &c.] Besides that love of life, and horrour of death, which is naturally in all men, and which grace hath much adoe to overmaster, even in the best of Gods servants, there were many things that made the sentence of death in a speciall man∣ner terrible to Hezekiah: as first, because he had yet no sonne to succeed him in the throne, chap. 21.1. and it must needs be very grievous to him to think that the pro∣mise made to David and Solomon, 1. Kings 8.25. There shall not fail thee a man in my sight, to sit on the throne of Israel, should not be made good to him in his po∣steritie, who had to his utmost endeavoured to keep the condition required of God at the giving of that promise: Secondly, because he could not but fear, lest upon his death Religion would go to wrack again, lest the reformation newly begun, would soon come to nothing, and the poore Church of God would quickly be overgrown with superstition again: Thirdly, because he saw that those that had been already forward enough to ascribe all the calamities that had befallen the kingdome in his time, to his suppressing their high places, altars, and idols, would be now much more bold to insult over him, if God should thus suddenly cut him off: And fourthly, espe∣cially because his own faith must needs be sorely assaulted, and shaken with these temptations, and that the rather, because the coming of the Prophet to him in such a manner, as Gods Herald, to threaten him with death, Thou shalt die, and not live, might seem to imply, that God meant to hew him down in displeasure: doubtlesse, in these regards the heart of Hezekiah was almost overwhelmed with terrours; (as himself afterward expressed in his song, Isa. 38.10.—14.) and hence it is, that in this his prayer he pleads his integritie, that what he had done in the reformation of his kingdome, he had done with an upright heart, because he knew it was good in his eyes; not by way of expostulation or pleading his merits, but to support and strengthen his faith against these temptations, that he might with the more hope and confidence call upon God, and might by this argument move the Lord to shew him mercy.

Vers. 4. And it came to passe afore Isaiah was gone out into the middle court, &c.] Some reade this, afore Isaiah was gone out into the middle citie: and indeed it is by many held, that Jerusalem was divided into three parts; whereof one was the citie of David▪ which is called Zion; another that which was of old called Jebus, or Salem; and a third, that which lay betwixt these two and joyned them together, and was called the middle citie, the same where Huldah the prophetesse dwelt, chap. 22.14. for so some reade that place, she dwelt in Jerusalem in the second part, and accordingly they understand this place that before the Prophet was gone out of the citie of David into the middle citie, the Lord sent him back to Hezekiah with a pro∣mise of recovery: but because the text seems most plainly to speak of the Prophets going out of the kings house, and the tender compassion of God in the speedy send∣ing back of the Prophet to comfort the afflicted soul of Hezekiah, is the more emi∣nently discovered by this, that afore Isaiah was gone out into the middle court of the kings house, he was sent back again to the king, this translation is justly put in∣to

the text of our Bibles, as the best; and this middle court I take to be the same which is called the court within the porch, 1. Kings 7.8.

Vers. 5. Thus saith the Lord, the God of David thy father, I have heard thy prayer, &c.] In sending to Hezekiah the promise of his recovery, the Lord stiles himself the God of David his father, because the promise made to David concerning the continued succession of his seed in the throne of Judah, should by this means be made good to Hezekiah, who should now live to have an heir to succeed him; even as in former time, to imply that God would perform to the Israelites what he had promised to Abraham, Isaac, and Jacob, he used to stile himself the God of Abra∣ham, the God of Isaac, and the God of Jacob.

On the third day thou shalt go up unto the house of the Lord.] The suddennesse of his recovery makes it evident that it was miraculous, and the mention of his going to the house of the Lord, sweetens the tidings of his recovery, since nothing could more glad his heart then to hea••e that having received the sentence of death in him∣self, he should yet again praise God in his holy Temple.

Vers. 6. And I will deliver thee, and this citie out of the hand of the king of Assyria, &c.] Though Sennacherib were returned (as is most probable) into his own countrey: yet, first, there might be some garrisons left behind here and there in the cities he had taken: and secondly, just cause had Hezekiah to fear, that having reinforced his army, he would return again, and endeavour to wipe of the stain of his present flight; and to remove those fears, the Lord assures him, that as he had, so he would still deliver both him and Jerusalem out of the hand of the Assyrian.

Vers. 7. And Isaiah said, Take a lump of dry figges, &c.] That is, a masse made of drie figges. Both the boil that Hezekiah had in this dangerous sicknesse, and the masse of figges appointed to be laid to the boil, which are ordinarily used for the ripening of such hard, purulent, pestilentiall tumours, make it very probable it was the plague, whereof Hezekiah was now sick; and though therefore the medicine pre∣scribed was proper for the cure in a naturall way; yet if we consider how speedie the cure was, we may well think that there was a miraculous and supernaturall virtue added of God, to hasten the operation of these naturall means.

Vers. 8. And Hezekiah said unto Isaiah, What shall be the signe that the Lord will heal me? &c,] Not because he believed not, did Hezekiah desire this signe, but for the strengthening of his faith; the rather, because the promise he now made, did so directly contradict what he had said before. See the note Judg. 6.15.

Vers, 9. Shall the shadow go forward ten degrees, or go backward ten degrees?] Because it is left to Hezekiahs choice, whether the shadow should go forward, or backward ten degrees, and both are propounded, as equally miraculous, for the con∣firmation of his faith; hence I conceive it is evident, first, that the Prophet meant it, of the retiring, or going forward of the shadow so many degrees in an instant, for the leasurely going forward of the shadow, would not have had any wonder in it, and could not therefore be proffered to him as a miraculous signe to assure him of his recovery: secondly, that the degrees that it was to go forward, or backward, were not the lines, wherewith in the dials the houres are marked out (for there could not be ten houres for it to go forward, and ten to go backward, since the day was never twenty houres long in the climate of Judea) but it must be meant of those

lesser lines or degrees, where with half houres, or quarter of houres are marked; yea rather I conceive it is meant of the quarters, and that because this miraculous mo∣tion of the sunne was to be observed in the diall of Ahaz: now had the sunne gone backward ten houres, or five houres, it might have been as well observed in the motion of the sunne; but going back no more then ten of these smaller de∣grees it could not be so well observed in the sun it self, as in the shadow of the diall.

Vers. 10. And Hezekiah answered, It is a light thing for the shadow to go down ten degrees, &c.] The very going downward or forward of the sunne or shadow ten degrees, would have been a wonderfull miracle, to wit, being done on a sudden, or in an instant; yet because it is naturall for the sunne or shadow to go forward, though it had removed farre faster away forward then at other times, it had not been so great a miracle as to remove backward, which was a course directly against nature; and therefore doth Hezekiah reject this, and choose the going back∣ward of the shaddow to be his signe.

Vers. 11. He brought the shadow ten degrees backward, by which it had gone down in the diall of Ahaz.] Though the sunnes going backward were the cause of the shadows going backward, as is expressed, Isaiah 38.8. Behold I will bring again the shadow of the degrees, which is gone down in the sunne diall of Ahaz, ten degrees backward; so the sunne returned ten degrees, by which de∣grees it was gone down: yet the retiring of the shadow is onely exprest, be∣cause this miraculous turning of the sunne ten degrees backward, was not so easily discerned in the sunne it self, as in the shadow of the dialls, and though doubt∣lesse the shadow went backward alike in all dialls, yet the diall of Ahaz is onely mentioned; either, because it was the court diall, and so in that the sick king or his servants by his appointment, were to observe the miracle; or because it was set up by Ahaz in some publick place for common use, and so the miracle was therein most generally observed by the people.

Vers. 12. At that time Berodach-baladan the sonne of Baladan king of Baby∣lon sent letters and a present unto Hezekiah.] This Berodach-baladan is called Me∣rodach-baladan, Isai. 39.1. by other writers Mardocem-padus; and is by many good writers counted the first Babylonian Monarch, at least he is the first that took that title: for Esar-haddon succeeding his father Sennacherib in the monarchy of Assyria, chap. 19.37. it seems this Merodach Sennacheribs lievtenant in Babylon, taking advantage of the losse of the Assyrians before Jerusalem (where an Angel had slain so many thousands) and withall of the young kings weaknesse, and his contention with his brothers, revolted from him, and made himself king of Baby∣lon. Now his Caldeans the great Astronomers of those times, having observed with astonishment, this strange alteration in the sunnes motion, and hearing a report that it was done by the God of the Jews, to assure their king of his recovery; Mero∣dach took this occasion to send his Embassadours to Hezekiah, both to enquire of the wonder, 2. Chron. 32.31. Howbeit in the businesse of the Embassadours of the princes of Babylon, who sent unto him, to enquire of the wonder that was done in the land, &c. and to congratulate the recovery of Hezekiah; and withall doubt∣lesse to assure to himself the friendship of Hezekiah, a known enemy to the Assyrian kings, from whom he was revolted; and therefore it may well be that it was some years after that miracle was wrought.

Vers. 13. And Hezekiah hearkened unto them, and shewed them the house of his precious things, &c.] Though a little before he had been brought low enough, yet now he was greatly enriched, partly by the spoil of Sennacheribs camp, and partly by the rich presents brought him from many places, 2. Chron. 32.23. And many brought gifts to the Lord to Jerusalem, and presents to Hezekiah king of Judah: and these riches he shewed to the Embassadours in a vain-glori∣ous ostentation, as being puffed up in his mind, in that he was become the wonder of the world, for the sunnes going backward for his sake; and sought to by a prince so farre remote from him, whose Embassadours he would have see, that their master had cause enough to desire to be in league with him; and of this pride is that spoken, 2. Chron. 32.25. Hezekiah rendred not again according to the be∣nefit done unto him, for his heart was lifted up, &c.

Vers. 14. And Hezekiah said, They are come from a farre countrey, even from Babylon.] This is spoken by way of boasting.

Vers. 17. All that is in thine house, and that which thy fathers have laid up in store unto this day, shall be carried into Babylon, &c.] Thus he is threatened, both because his heart was lifted up, 2. Chron. 32.25. and because his ambition to assure himself of the Babylonian friendship, argued too much trust in his aid; a great sinne, in him that had such experience of Gods defence.

Vers. 19. Is it not good, if peace and truth be in my dayes?] However it be grievous to think that these things should befall our posterity in future times, yet it is Gods mercy, that yet it shall not be in my dayes.

Vers. 20. And how he made a pool, &c.] This was it seems, a great pool in the city of David, and the water was brought in pipes under the ground from the foun∣tain of Gihon▪ when Sennacherib did first besiege Jerusalem, 2. Chron. 32.30. He∣zekiah also stopped the watercourse of Gihon, and brought it to the west side of the citie of David: and is therefore called the kings pool.

CHAP. XXI.

Vers. 1. MAnasseh was twelve years old when he began to reigne, &c.] So that he was borne three years after his fathers recovery from his dange∣rous sicknesse, chap. 20.6. and he began to reigne about foure and twenty years after the ruine of the kingdome of the ten tribes: for Samaria was taken in the sixth yeare of Hezekiah, chap. 18.10. after which he reigned three and twenty years, chap. 18.2. and then Manasseh succeeded him, being then but a child; (of whose tender years it seems the princes took advantage, that never in their hearts had approved the reformation that Hezekiah had made, and so drew him to reesta∣blish his grandfathers idolatry) yet he reigned, as is noted in the following words, longer then any of the kings of Judah to wit, fifty and five years.

Vers. 2. And he did that which was evil in the sight of the Lord, after the abominations of the heathen, &c.] Considering all the particulars that are here af∣terwards mentioned, it is evident that he did worse then all that had been before him: it is noted, chap. 20.5. that one of the chief things that made Hezekiah mourn so bitterly, when the Prophet told him he should die of his sicknesse, was because he had then no sonne to succeed him; but alas, could he have foreseen what a sonne hee

should leave behind him, the want of an heire could not be so bitter, as this would have been:

Vers. 5. And he built altars for all the host of heaven, in the two courts of the house of the Lord.] That is, not onely in the peoples, but in the priests court also he built altars for the worship of the sunne, moon, and starres.

Vers. 6. And he made his sonne passe through the fire.] See the note cha∣pter 16.3.

Vers. 7. And he set a graven image of the grove that he had made in the house, &c.] That is one of the idols of the grove which he had made, he set up in the Temple; or a graven image made as a representation of the grove which he had made: and indeed that there was an image with a carved grove about it, seems to be most probable, because it is said, chap. 23.6. that Josiah brought out the grove from the house of the Lord without Jerusalem unto the brook Kidron, and burnt it, &c.

Vers. 9. Manasseh seduced them to do more evil, then did the nations whom the Lord destroyed, &c.] To wit, because the Israelites set up more idols then ever the Canaanites had; but especially, because they sinned against more light and means of grace then ever the other enjoyed,

Vers. 13. And I will stretch over Jerusalem the line of Samaria, and the plummet of the house of Ahab, &c.] That is, I will deal with Jerusalem as I have dealt with Samaria, and with the house of Manasseh as with the house of Ahab; as I did utterly destroy Samaria and the family of Ahab; so will I utterly destroy Jerusalem, and the house of Manasseh: and indeed the posterity of Manasseh was cut off, as was the posterity of Ahab, Jer. 22.30. because workmen do try places, which they would have to be levelled, with the line and with the plummet, therefore the Lord to imply that he would utterly pull down and destroy Jerusalem and lay it as it were levell with the ground, as he had already dealt with Samaria, and the house of Ahab; he expresseth it with this phrase, that he would stretch over Jeru∣salem the line of Samaria, and the plummet of the house of Ahab: the like phrase is used, Isai. 34.11. He shall stretch out upon it the line of confusion, and the stones of emptinesse: and to the same purpose is the next expression here used; and I will wipe Jerusalem as a man wipeth a dish, wiping it, and turning it upside down; that is, as a man wipeth a dish that hath had some oyle, or other thing in it, turn∣ing it upside down, and wiping it, that he may be sure the least drop or crumb may no where be found upon it; so the Lord will utterly overthrow the state of Jerusa∣lem, turning it upside down, and will clear her of all her wealth, yea of all her in∣habitants, so that there shall be nothing left not carried away.

Vers. 14. And I will forsake the remnant of mine inheritance, &c.] That is, the tribes of Judah and Benjamin: and because they flattered themselves in this, that they were the Lords inheritance, therefore by calling them the remnant of his in∣heritance, he implies that though they were his inheritance, yet he would forsake them.

Vers. 16. Moreover Manasseh shed innocent bloud very much, &c.] To wit, the bloud of the prophets that condemned his evil courses, and others that opposed his evil wayes.

Vers. 17. Now the rest of the acts of Manasseh, and all that he did, &c.] Some of these we have added, 2. Chron. 33. as first, that the captains of the host of the king of Assyria invaded the land, and carried away Manasseh prisoner to Babylon: Secondly, how being in that affliction, he repented him of his sinnes, and so the Lord brought him again to Jerusalem; the king of Babylon being con∣tent, as it may seem, to set him free upon condition that he should oppose the E∣gyptian king, which may be the cause, why Josiah would needs fight against Pharaoh Necho, 2. Chron. 35.20. And thirdly, that being returned, he forti∣fied Jerusalem, suppressed idolatry, and did again set up the true worship of God.

Vers. 18. And was buried in the garden of his own house, in the garden of Uzzah.] It is likely this was done by the kings appointment after his repentance; as judging himself unworthy to be buried in the sepulchre of the kings of Judah, be∣cause of the abominations of his younger years. Why this garden was called the garden of Uzzah, we cannot say: yet some Interpreters held that it was called so, because it was in the place where Uzzah was smitten, for touching the ark with his hand, 2. Sam. 6.7. or because it had been formerly his garden.

Vers. 26. And he was buried in his sepulchre, in the garden of Ʋzzah.] That is Amon: to wit, because his father Manasseh was buried there.

CHAP. XXII.

Vers. 2. ANd he did that which was right in the sight of the Lord, &c.] Wherein doubtlesse he was much encouraged by the Prophet Ze∣phaniah, who prophecyed in his dayes, Zephan. 1.1. The word of the Lord came unto Zephaniah in the dayes of Josiah the sonne of Amon: but especially, by the prophet Jeremiah, of whom it is expressely noted, that he began to pro∣phecy in the thirteenth yeare of Josiahs reigne, Jerem. 1.1, 2. The words of Je∣remiah, to whom the word of the Lord came in the dayes of Josiah the sonne of Amon king of Judah, in the thirteenth yeare of his reigne: and this was that Josiah, who was by name mentioned by the Prophet that foretold the pol∣luting of Jeroboams altar, about three hundred years before he was borne, 1. Kings. 13.2. And he cryed against the altar in the word of the Lord, and said, O altar, altar, thus saith the Lord, Behold a child shall be born unto the house of David, Josiah by name; and upon thee shall he offer the priests of the high places, &c.

Vers. 3, And it came to passe in the eighteenth yeare of king Josiah, that the king sent Shaphan, &c.] That is, in the eighteenth yeare, not of his age, but of his reigne, for so it is expressed, 2. Chron. 34.8. Now in the eighteenth yeare of his reigne when he had purged the land and the house, he sent Shaphan the sonne of A∣zaliah, &c. Nor may we think that this was the first act of his piety, and that till he had reigned eighteen years he did nothing this way; for in the Chronicles we see (where his acts are related according to the order of time wherein they were done:) first, that in the eighth yeare of his reigne being then sixteen years old, he began to bend himself to seek information how he might serve God, as David had done: second∣ly, that in the twelfth yeare of his reigne, he began to purge Judah and Jerusalem

of all their idolatry, which he did also with a great deale of zeal, 2. Chron. 34.3. For in the eight yeare of his reigne, while he was yet young, he began to seek af∣ter the God of David his father: and in the twelfth yeare he began to purge Judah and Jerusalem from the high places, and the groves, &c. and then thirdly, that in the eighteenth yeare of his reigne, when he was twenty six years old, he set upon the work of repairing the temple, as is here also related.

Vers. 4. Go up to Hilkiah the high priest, that he may summe the silver, &c.] The prophet Jeremiah was the sonne of Hilkiah a priest, Jer. 1.1. but whether he were the sonne of this Hilkiah the priest it is uncertain.

Vers. 5. And let them deliver it into the hand of the doers of the work, &c.] That is, into the hand of the overseers of the work, who were Levites, 2. Chron. 34.12. And the men did the work of the Lord faithfully, and the overseers of them were Jahath and Obadiah, &c.

Vers. 8. And Hilkiah the high priest said unto Shaphan the Scribe, I have found the book of the law in the house of the Lord.] That is, the authentick and originall copy of it, written by Moses, and delivered by him to the Levites, to be laid up in the side of the ark, Deut. 31.24, 25, 26. and thus did the Lord abun∣dantly recompence their zeal for the repair of his Temple, by bringing to their hands this precious jewell: though it be most probable which the Hebrew writers say, that Manasseh and Amon had endeavoured to burn up all the books of the law, and so this book was hid in some secret place in the Temple, by some faithfull priests that it might be preserved for future times; yet it is not likely, but that there were some transcripts of this sacred volume preserved amongst the people, at least some parcels of it, and that Josiah amongst others, had not been a mere stranger to the book of the law (for strange it were, that he should live till the eighteenth yeare of his reigne, and so piously reform what was amisse, and never see the law of God till now) rather because this was the originall book of the law which Moses him∣self had written, there was great joy at the finding of it, and to the king it was brought as a rare jewell: indeed Josiahs astonishment, vers. 11. And it came to passe, when the king had heard the words of the book of the law, that he rent his clothes, makes it clear, that he had not formerly read or heard read those dreadfull threats of judgements against idolatry, Levit. 26. or Deut. 28. which now were read to him out of this book; but that might be though he had before seen many co∣pies of the law, his respect to this originall of Moses writing, might make him de∣sirous to heare it all read, and so he might heare those terrible passages now, which he had not read or heard before.

Vers. 12. Achbor the sonne of Michaiah, &c.] Or Abdon the sonne of Micah, 2. Chron. 34.20.

Vers. 14. Now she dwelt in Jerusalem in the colledge] Or as it is in the mar∣gin, in the second part; now if we read it so by the second part, we must under∣stand the second citie, or the suburbs of Jerusalem, which was encompassed with walls and gates severall from the citie: but however it may well be, that the rea∣son why this clause is added, is to intimate the reason why Hilkiah, and those that were sent with him to enquire of the Lord, went to Huldah the prophetesse, rather then to Jeremiah or Zephaniah, who at this time prophecyed in the land of Judah,

it was because she dwelt in Jerusalem, and so was near at hand, whereas they were at present in other parts of the kingdome; and indeed we read that Anathoth was the place of Jeremiahs usuall dwelling, Jer. 29.27.

Vers. 20. Thou shalt be gathered into thy grave in peace, &c.] That is, before these troubles and miseries fall upon this place and the inhabitants thereof, whilest the kingdome doth yet flourish in prosperity and peace; for though Josiah was slain by Pharaoh Necho, chap. 23.29. yet because he died before that desolation came up∣on the land, whereof Huldah had spoken, and died in the love and favour of God also, therefore she said that he should be gathered to his grave in peace.

CHAP. XXIII.

Vers. 2. ANd the king went up into the house of the Lord, and all the men of Judah, &c.] To wit, to renew solemnly their covenant with God, that if it were possible, the wrath of the Lord might be appeased, and those judge∣ments prevented, which the prophetesse Huldah had told him were to come upon the land; and because all were concerned in the danger, all were called to this as∣sembly, the priests, and the prophets, and all the people: where by the prophets may be meant not onely the prophets that at this time prophecyed in the land, as Jeremi∣ah, Zephaniah, and Urijah; but likewise also those that lived in the schools of the prophets, whereof there is often mention made in the Scripture.

Vers. 3. And the king stood by a pillar, &c.] That is, on the brazen scaffold erected by Solomon, which was made with pillars; or on a throne, which was accor∣ding to the custome erected by a pillar in the Temple for the king to stand on; of which see the note chap. 11.14. and therefore 2. Chron. 34.31. it is said of Josi∣ah that he stood in his place.

And all the people stood to the covenant.] That is, they consented to renew their covenant with God, and promised that they would do according to the covenant.

Vers. 4. And the king commanded Hilkiah the high priest, &c.] Josiah did be∣gin to purge Judah and Jerusalem from the high places, and the groves, and the idols which the people had worshiped in the twelfth yeare of his reigne which was six years before the book of the law was found, 2. Chron. 34.3. but upon his hearing of those grievous threatnings in the book of the law against idolatry, he now proceeded further and perfected that work of reformation which was then began; and therefore it is that in the Chronicles, the penman of the sacred historie, under∣taking to relate the reformation that Josiah wrought in the twelfth yeare of his reigne, he addes also what was done afterward when the book of the law was found; and on the other side, speaking here how he suppressed idolatry upon the hearing of the law, he joynes also many things which were done of the same nature, in the twelfth yeare of his reigne, that all his zealous acts in rooting out idolatry might be related together. As here that he commanded Hilkiah the high priest, and the priests of the second order, &c. to bring out all the idolatrous trash that was in the Temple: where by the priests of the second order, may be meant the infe∣riour priests; called priests of the second order, with respect to the high priest, or rather the first two chief priests of the two stocks of Eliazer and Ithamar, of whom see the note, 2. Sam. 8.17. Some Interpreters understand it of the priests

of the order of Jedaiah, the second of those twenty foure orders of the priests ap∣pointed by David, 1. Chron. 24.1.7. but it is hard to say why they should be em∣ployed in purging the Temple, rather then the rest of the priests.

And he burnt them without Jerusalem in the fields of Kidron, and carried the ashes of them unto Beth-el.] Therewith to defile the prime seat of Jeroboams idola∣try, and withall to expresse his detestation of these idols, and that idolatry there first erected; from whence the infection had overspread the whole land, and had been the main cause of all the evil that was fallen upon the people of God. By the Law whatever touched the graves of dead men it was unclean; and thus he manifested his detestation of these idolatrous monuments, and that he esteemed them as most fil∣thy things, fi••▪ onely for such unclean places. Nor need it seem strange that Josiah should have this power in Beth-el, which was a citie of Samaria the kingdome of the ten tribes: for, first, Abijah the sonne of Rehoboam, had long since taken Beth-el from Jeroboam, and annexed it to the kingdome of Judah, 2. Chron. 13.19. And Abijah pursued after Jeroboam, and took cities from him, Beth-el with the towns thereof: and so perhaps it had ever since continued: and secondly, it seems that the greatest part of the kingdome of Samaria was at this time under the dominion of Jo∣siah, whence is that vers. 19. And all the houses also of the high places that were in the cities of Samaria, which the kings of Israel had made to provoke the Lord to anger, Josiah took away, and did to them according to all the acts that he had done in Beth-el: of which two reasons probable enough may be supposed: for, first, it may be after the flight and death of Sennacherib, when Merodach opposed himself against Esar-haddon his son, Hezekiah took aduantage of this faction in the North, and laid hold upon so much of the kingdome of Israel, as he was able to people: or secondly, perhaps the same reason that moved the Babylonian king to set Manasseh free, when he was his prisoner in Babylon, did also perswade him to give him with his libertie the dominion of the greatest part of the countrey of Samaria; to wit, that he might defend these territories against the Egyptian, who begun in these times with great power and successe, to oppose the Babylonians; and indeed the earnest∣nesse of Josiah in the king of Babels quarrel, notwithstanding the kings of Judah, had so long held great amitie with those of Egypt, 2. Chron. 35.20, 21, 22. doth argue that the composition which Manasseh had made with that king or his Ancestour, was upon such friendly terms, as required not onely a faithfull observation, but also a thankfull requitall.

Vers. 5. And he put down the idolatrous priests, whom the kings of Judah had ordained to burn incense, &c.] The word in the originall, here translated idolatrous priests, is Chemarim; and because we find them mentioned, Zeph, 1.4. as distinct from the priests, I will cut off the remnant of Baal from this place, and the name of the Chemarims with the priests; therefore many Expositours hold, that they were certain ministers of their idolatry different from the priests, such as the monks are among the papists; or at least, that they were a peculiar sort of priests so called, ei∣ther because they wore black or coloured garments, or because they lived a retired life in cells and cloisters, or because of their fierie zeal, and fervencie in their Re∣ligion, or because they were peculiarly employed in burning incense.

Vers. 6. And he brought out the grove from the house of the Lord, &c.] By

the grove is meant, either the image or similitude of a grove, which was hanged up in the Temple; or rather a very grove, which idolatours for devotion had planted near unto the Temple, contrary to the commandment of the Lord, Deut. 16.21. Thou shalt not plant thee a grove of any trees near unto the altar of the Lord thy God: which therefore Josiah did now cut down, and removed from the Temple, burning it at the brook Kidron without Jerusalem, and then cast the powder there∣of upon the graves of the children of the people; to wit, both in contempt of the idols, and in reproch of those that had worshipped them in their lives, for this is plainly im∣plied, 2. Chron. 34.4.

Vers. 7. And he brake down the houses of the sodomites that were by the house of the Lord, &c.] These Sodomites 〈◊〉〈◊〉 were kept, and maintained, not onely for the satisfying of mens unnaturall lust, but also for the honour of their idol-gods, whom they thought pleased with such horrid uncleannesse, and therefore were their houses built close to the Temple, and here the women wove hangings for the grove, with which hangings they compassed in many severall places in the groves, as so many severall tents and chappels•• darker, the fitter for those horrid deeds of dark∣nesse which were there done: for there they worshipped their idols, and defiled them∣selves with all kind both of spirituall, and bodily uncleannesse,

Vers. 8. And he brought all the priests out of the cities of Judah, and defiled the high places, &c.] To wit, by beating down their altars, &c. and turning the places to prophane and unclean uses; or doing something to them, which in the judgement of those that esteemed them sacred, must needs render them unfit for any sacred imployment, as by burning dead mens bones in them, vers. 14. or any thing of the like nature.

And brake down the high places of the gates that were in the entring of the gate of Joshuah the governour of the citie, &c.] It is very probably thought by some Expositours that these high places of the gates, were high places built for the wor∣ship of some tutelary gods, whom they esteemed the Gods that were the guardians and protectours of their citie, which were therefore erected nigh to the gate of Jo∣shua the governour of the citie, that is, one that was at that time the chief captain, or the chief Magistrate of Jerusalem: now the breaking down of these high places, is particularly expressed, to shew that Josiah regarded not the greatnesse of any that had any speciall interest in any idolatrous monuments, but suppressed them all.

Vers. 9. The priests of the high places came not up to the altar of the Lord in Jerusalem, but they did eat of the unleavened bread, &c.] These priests were such as were of the linage of Aaron, that yet had defiled themselves with the idolatry of the high places, where they worshipped the true God in a false manner: now though these were deposed from their offices, nor were ever suffered more to serve at Gods altar, yet they were allowed to eat of the unleavened bread, that is, of the provision allowed for the maintenance, and nourishment of the priests.

Vers. 10. And he defiled Tophet, &c.] This Tophet was a high place on the east side of Jerusalem, in a very pleasant valley, called the valley of the children of Hin∣nom; or as it is Josh. 15.8. the valley of the sonne of Hinnom, where the sacrificed their children to Molech, and it was called Tophet, as it is generally held, from an Hebrew word that signifies a drum, or a timbrel, either because of the musick and

dances which they used at the time of those sacrifices, or rather because by the noise of drummes and tabrels they sought at those times to defen•• the eares of the parents, that they might not heare the shreekes and cryes of their children; and hence it was that the prophet Jeremy threatned, that in that very valley there should be a mighty slaughter of the people, so that it should be no more called Tophet, nor the valley of the sonne of Hinnom, but the valley of slaughter, Jer. 7.31, 32. yea and the prophet Isaiah as in allusion to the shreekes or torments of those that were slain here, calls hell Tophet, Isaiah 30.33. for Tophet is ordained of old, yea for the king it is prepared; he hath made it deep and large, the pile thereof is fire and much wood, the breath of the Lord like a stream of brimstone doth kindle it: and so the Evangelist calls hell Gehenna, as Mat. 5.22. and so in divers other places as in relation to the Hebrew word Gehinnom; that is, the valley of the sonne of Hinnom.

Vers. 11. And he took away the horses that the kings of Judah had given to the sunne, &c.] By these horses of the sunne, some conceive is meant onely a carved statue, or representation of the sunne sitting in a chariot drawn with fiery horses: but why is it then distinctly said, that he took away the horses, and burnt the cha∣riots, and that these horses were kept in the suburbs of the citie? others conceive that they were horses kept to be offered in sacrifice to the sunne, as judging the horse for his swiftnesse, a fit sacrifice for the sunne that runnes so swiftly about the earth: but for what use then were the chariots? more probable therefore it is, that they were horses consecrated to the sunne, wherewith in chariots either the princes were wont to ride forth, when they went to worship the rising sunne; or else the image of the sunne was carried about the citie at some certain times, for which onely use, they were still kept at the charge of the kings of Judah in the sub∣urbs of Jerusalem.

Vers. 12. And the altars that were on the top of the upper chamber of Ahaz, which the kings of Judah had made.] For on the roofs of their houses they used to sacrifice to sunne, moon, and starres, as we see, Jer. 19.13. And the houses of Jerusalem, and the houses of the kings of Judah shall be defiled as the place of To∣phet, because of all the houses upon whose roofs they have burnt incense unto all the host of heaven, &c. Zeph. 1.4, 5. I will also stretch out my hand against Ju∣dah, and upon the inhabitants of Jerusalem, and will cut of the remnant of Baal from this place, and the name of the Chemarims, with the priests, and them that worship the host of heaven upon the house tops, &c.

And the altars which Manasseh had made in the two courts of the house of the Lord, &c.] It is expressely said, 2. Chron. 33.15. that Manasseh repenting him of his former wickednesse, took away all the altars which he had built in the mount of the house of the Lord, and in Jerusalem; and cast them out of the city: but though he cast them out of the city, yet his sonne Amon, after his death resto∣red them, it seems, to their former places; or if they were demolished and ruined, yet at least he built others in their room; and yet these which Josiah now did beat to dust, are called Manassehs altars; because he first set them up in the two courts of the Temple.

Vers. 13. And the high places that were before Jerusalem, which were on the right

hand of the mount of corruption, &c.] This mount whereon Solomons high pla∣ces stood, was the mount Olivet near unto Jerusalem, 1 Kings 11.7. called here, the mount of corruption; because it was so full of idols, wherewith the people had corrupted themselves, according to that expression, Deut. 32.5. they have corru∣pted themselves; yet it is but a weak conceit to think that Solomons high places erected to these heathen gods, had continued to this day as some men hold, seeking hence to inferre, that Solomon did never repent and turne unto the Lord: for what likelyhood is there, that neither Asa, nor Jehoshaphat, nor Hezekiah did meddle with defacing these idolatrous monuments, which were doubtlesse in most esteem a∣mongst the people; questionlesse, Asa that would not spare his grandmothers idol, and Hezekiah that brake in pieces the brazen serpent would not suffer these execrable high places to stand undemolished, in the very face of the Temple; but what these good princes pulled down, the idolatrous kings that succeeded in the throne of Ju∣pah, did soon set up again; and because they were erected as in the room of those which Solomon did at first set up, therefore they were still called the high places which Solomon built.

Vers. 15. Moreover the altar that was at Beth-el, &c.] See the notes above up∣on vers. 4.

Vers. 16. And sent, and took the bones out of the Sepulchres, and burnt them up∣on the altar, &c.] That is the bones of the priests that were there buried out of a superstitious respect to the holinesse of the place, 2. Chron. 34.5. And he burnt the bones of the priests upon their altar: above three hundred years it was now since a Prophet sent from God had foretold, that the bones of the priests should be burnt upon Jeroboams altar, 1. Kings 13.1, 2. which was now accordingly ac∣complished.

Vers. 17. Then he said, What title is that that I see?] Because the man of God sent to prophecy against Jeroboams altar, had foretold that the bones of the priests should be burnt upon the altar, the old prophet that seduced him both buried him in the sepulchre provided for himself, and gave order to his sonnes to bury him there also, and withall took order to erect a statue or pillar in the sepulchre where∣on was engraven, that there the man of God was buried, that had prophecyed a∣gainst the altar, and was afterwards torn with a lion, that so when the time came, of which the man of God had prophecyed, his sepulchre might hereby be known from the rest, and so his bones with the bones of that man of God, might lie at rest; this was the title or inscription which Josiah now espied, and being satisfied what it was, he accordingly gave order to let their bones alone, and so the old prophet had his desire. See 1. Kings 13.31, 32.

Vers. 18. So they let his bones alone, with the bones of the prophet that came out of Samaria.] See the note, 1 Kings 13.11.

Vers. 19. And all the houses also of the high places that were in the cities of Samaria, &c.] See the note above, vers. 4.

Vers. 20. And he slew all the priests of the high places that were there, upon the altars, &c.] Though upon the priests the sonnes of Aaron that had worshipped the true God in a false manner, in the high places, he laid no other punishment but this, that they should be for ever disabled from coming up to the altar of the Lord

in Jerusalem, vers. 8, 9. yet these he slew as not being the Lords priests, but made priests after the order and institution of Jeroboam, 1 Kings 12.31. and such as sacrificed to false gods, and perhaps obstinately opposed Josiah in this reformati∣on; yea, he slew them upon the altars, and therein fulfilled what was long since prophecyed of him, 1. Kings 13.1, 2. and hereby it appears, that even after the ten tribes were carried away captive into Assyria; yet there were some both of the priests and people, that either were left behind, or returned again into the land of Samaria.

Vers. 22. Surely there was not holden such a Passeover, from the dayes of the Judges, &c.] In 2. Chron. 35.18. it is from the dayes of Samuel the prophet, &c. doubtlesse there could not be so great a concourse of the people to eat the Passeover now, when ten of the twelve tribes were carried captive into Assyria, as there had been in former ages when all the tribes of Israel lived under the government of Saul and David, and Solomon successively; but this is spoken with respect to the multi∣tude of sacrifices that were offered at this passeover, given bountifully by the king and princes to the people; but especially with respect to the exceeding joy of the good people, because religion was restored again in its purity amongst them, and the solemnity of all the service that was then performed in the house of God: Jo∣siah gave then to the people for the passeover offering, thirty thousand lambs and kids, and three thousand bullocks, and his princes and the chief of the Levites, gave proportionably many thousands more, as is largely set down, 2. Chron. 35.7, 8, 9. and all the service of the feast was performed with very great solemnity.

Vers. 25. And like unto him was there no king before him, &c.] See the note, chap. 18.5.

Vers. 26. His anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withall.] So it is said Jer. 15.4. And I will cause them to be removed into all the kingdomes of the earth, because of Manasseh. It is evident that Manasseh repented him of his sinnes, 2. Chron. 33.12— 19. and therefore as sure it is that the Lord did fully pardon him all his sinnes, Isa. 1.16, 17, 18. Wash ye, make you clean, put away the evil of your doings from before mine eyes, cease to do evil, learn to do well, relieve the oppressed, judge the fatherlesse, plead for the widow; come now and let us reason together saith the Lord, though your sinnes were as scarlet, they shall be made as white as snow: yet here the wrath of God against Judah is ascribed to the sinnes of Manasseh; which is because the Lord doth many times correct his servants for their sinnes, though he hath fully per∣doned them, and that not onely in their own persons, but in their posterity too. Se∣condly, because those sinnes of Manasseh were still secretly harboured amongst the people, though they yielded to Josiahs reformation for fear; yet in their hearts, and many of them secretly in their practises too, they did still uphold Manassehs wicked wayes; as was indeed most remarkably evident in that so soon as ever Josiah was dead, even all his children with the people did soon return to Manassehs idolatry again: whence it was that the Lord complained of Judah, Jer. 3.10. that they had not turned to him with their whole hearts but fainedly; and it was in the dayes of Josiah the king, vers. 6.

Vers. 29. In his dayes Pharaoh Necho king of Egypt went up against the

king of Assyria, &c.] To wit in the last yeare of Josiahs reigne, which was thirteen years after he kept that solemn passeover, and perfectly suppressed idolatry both in Judah, and in a great part of Samaria: it is hard to say who this king of Assyria was against whom the king of Egypt went up. Some conceive it was Esar-haddon the son of Sennacherib, and that it was the revolt of the Medes and the Babylonians from him that invited the king of Egypt at this time to invade his countrey, but o∣thers farre more probably hold that it was Nebulasser the sonne of Ben-meradach king of Babylon: for the Babylonians had now gotten the empire from the Assy∣rians, and therefore it is no wonder that he should be here called the king of Assyria.

And king Josiah went against him.] To wit, to hinder him from passing tho∣rough his countrey: Pharoah sent Embassadours to him to desire him that he might quietly passe thorough his countrey, protesting that he directed himself against the Assyrians onely, without any harmfull purpose against Josiah, but all suffered not to prevail with him, 2. Chron. 35.21, 22. which makes it most probable that he did it not so much out of a fear of suffering so great an army to enter his countrey, as because he thought himself bound in faith and honour to hinder him in his enter∣prise against the Babylonians, to whom he was obliged, either by covenant made at the enlargement of Manasseh, or by gift of such part as he held in the kingdome of the ten tribes: but the successe was, that Pharoah slew Josiah, he slew him at Megiddo, when he had seen him: that is, at the first encounter when he had fought with him, according to that phrase, chap. 14.8. Come let us look one ano∣ther in the face; of which see the note there: and thus God punished the wicked∣nesse of the people by taking their good king from them.

Vers. 30. And his servants carried him in a chariot dead from Megiddo, &c.] They took him out of the chariot wherein he was wounded, and put him in his se∣cond chariot, and so went presently to Jerusalem with him, but being mortally woun∣ded, he dyed by the way: hence it is said here that they carried him dead from Me∣giddo, and yet in 2. Chron. 35.29. that they brought him to Jerusalem, and he died, and was buried, &c. what great mourning there was for his death, we may see 2. Chron. 35.24. And Jeremiah lamented for Josiah, and all the singing men, and singing women spake of Josiah in their lamentations unto this day, and made them an ordinance in Israel, and behold they are written in the Lamentati∣ons, whence is that, Zach. 12.11. In that day shall there be great mourning in Je∣rusalem, as the mourning of Hadadrimmon in the valley of Megiddo.

And the people of the land took Jehoahaz the sonne of Josiah, and anointed him, &c.] We read of foure sonnes that Josiah had, 1. Chron. 3.15. Johanan, Joakim, Zedekiah, and Shallum; of Johanan, we find no where else any mention: either Jehoahaz must therefore be the same that is called there Johanan, and Shal∣lum, Jer. 22.11. and then it were no wonder though the people made him king being the first born: or else rather we must hold, that happely Johanan the first born dyed before his father, and so was never king, and that this Jehoahaz was the same that is called Shallum, 1. Chron. 3.15. and was anointed king by the people, though he was not the eldest of Josiahs sonnes, of which see the note vers. 36. either perhaps because he was best affected to the king of Babel, or because he

was most warlike and valiant, and the most likely therefore to defend them against Necho king of Egypt.

Vers. 32. And he did that which was evil in the sight of the Lord, &c.] He presently set up again the idolatry which his father Josiah had suppressed, and most grievously oppressed the people, perhaps the faithfull that disliked this alteration; and in regard of this, he is compared to a young lion that devoured men, Eze∣kiel 19.2, 3, 4.

Vers. 33. And Pharaoh Necho put him in bands at Riblath, &c.] Pharaoh Necho returning with victorie from Charchemish where he had vanquished the Ba∣bylonian, was willing to revenge the opposition that was made against him at his going forth by Josiah and his people, who sought to stop him in his passage through Judea: and so making use of the dissention betwixt Jehoahaz the sonne of Josiah by his wife Hamutall and Eliakim the sonne of Josiah by his wife Zebudah, who being the elder (of which see the note, vers. 36.) is probably thought to have stormed that his younger brother should get the kingdome from him: he soon got Jehoahaz or Shallum into his power, and the rather to testifie that the kingdome was now at his disposing, he deposed him, giving away his kingdome to Eliakim his elder brother, to whom of right it did belong; onely imposing a tribute upon him and the people, and so carried away Jehoahaz or Shallum prisoner into Egypt, where he died, according to the prophecy of Jeremiah, Jer. 22.10, 11. Thus saith the Lord, touching Shallum the sonne of Josiah king of Judah, which reigned instead of Josiah his father, which went forth out of this place, He shall not return thither any more.

Vers. 36. Jehoiakim was twenty and five years old when he began to reigne.] Hereby it is gathered, that Eliakim called by Pharaoh Jehoiakim, was the elder brother; because Jehoahaz when he was made king by the people three moneths before this, was but twenty three years old: indeed they that hold that Jehoahaz was the elder brother, as being the same that is called Johanan the first born, 1. Chro. 3.15. they say that the beginning of Jehoiakims reigne, is accounted from the death of Jehoahaz in Egypt, because till he was dead he governed but as a viceroy in stead of his brother; but because he was by Pharaoh made absolute king, more probable it is that he was the elder brother.

Vers. 37. And he did that which was evil in the sight of the Lord, &c.] As be∣ing an idolatour and a cruell oppressour of the people; the rather happely in revenge, because they had formerly preferred his younger brother before him, which is large∣ly expressed, Jer. 22.13—19. and Ezek. 19.5, 6, 7. but herein was his impiety chiefly discovered, because when the prophets denounced judgements against him and his people for their evil wayes, he would not endure it, but persecuted them for it; one remarkable instance whereof, which happened in the beginning of his reigne, we have, Jer. 26.20.23. There was also a man that prophecyed in the name of the Lord, Ʋrijah the sonne of Shemaiah of Kiriath-jearim, who prophecyed against this city, and against this land, according to all the words of Jeremiah. And they fet forth Ʋrijah out of Egypt, and brought him unto Jehoiakim the king, who slew him with the sword, and cast his dead body into the graves of the common people.

CHAP. XXIV.

Vers. 1. IN his dayes Nebuchadnezzar king of Babylon came up, &c.] About three years it is evident that Jehoiakim did peaceably enjoy the throne of Judah, whereon Pharaoh Necho king of Egypt had set him: for it was the third yeare of Jehoiakim ere the Babylonians came up against him, Dan. 1.1. In the third yeare of Jehoiakim king of Judah, came Nebuchadnezzar king of Babylon, &c. and the better to prevent all changes, and to settle the kingdome in his line, ac∣cording to the accustomed policie practised by his forefathers, in the second yeare of his reigne he made his sonne Jehoiachin or Jeconiah king with him, when the boy was but eight years old, 2. Chron. 36.9. of which see the note, vers. 8. but after he had three years peaceably enjoyed his kingdome, paying tribute to the king of Egypt, in his fourth yeare Jeremiah prophecied that Nebuchadnezzar king of Babylon should invade the land, and that both they and all the neighbouring nations about them, should become his servants, Jer. 25.1.11. which accordingly came to passe; for immediately after this, Nebuchadnezzar the second entred Judea with a strong army, besieged and forced Jerusalem, and having Jehoiakim in his power, did at first intend to carry him to Babylon, 2. Chron. 36.6. but was at last intreated to leave him as his vassall, taking with him for pledges, Daniel, being but yet a child, with Ananias, Misael, and Azarias, with a great deal of the Temples treasures: nor need we stumble at it, that this is said to have been done in the third yeare of Jehoia∣kim, Dan. 1.1. whereas the fourth yeare of Jehoiakim is accounted the first of Ne∣buchadnezzar, Jer. 25.1. The word that came to Jeremiah concerning all the peo∣ple of Judah, in the fourth yeare of Jehoiakim the sonne of Josiah king of Judah, that was the first yeare of Nebuchad-rezzar king of Babylon: since first, the first yeare of Nebuchadnezzar might well concurre with the end of the third, and the beginning of the fourth yeare of Jehoiakim; and again, secondly, perhaps as some hold, Nebuchadnezzar the second came first against Judea, whilest his father was yet living, in the third yeare of Jehoiakim, and prevailed against Jehoiakim; but returning soon upon the report of Necho the king of Egypts preparations against him, and especially upon the news of his fathers death, that he might prevent all commotions at home, in the fourth yeare of Jehoiakim (having first vanquished the forces of the Egyptians about the banks of Euphrates, Jer. 46.1, 2. The word of the Lord that came to Jeremiah the prophet against the Gentiles, against Egypt, against the army of Pharaoh Necho king of Egypt, which was by the river Eu∣phrates in Charchemish, which Nebuchad-rezzar king of Babylon smote in the fourth yeare of Jehoiakim the sonne of Josiah king of Judah) he soon brought Jehoiakim to acknowledge himself his vassal and tributary, and so as it is said here Jehoiakim became his servant three years, to wit, the fifth, sixth, and seventh years of his reigne; the Egyptian king could not like of this, and therefore it seems began to think of restoring Jehoahaz (now prisoner in Egypt) and setting him up as a do∣mesticall enemy against his ungratefull brother: the rumour whereof when it came to Judea (though Jeremiah prophecied that it should prove idle, Jer, 22.11, 12. Thus saith the Lord touching Shallum the sonne of Josiah king of Judah, which reigned in stead of Josiah, which went forth out of this place, He shall not return thi∣ther

any more. But he shall die in the place whither they have led him captive,) did much perplex them, being now in danger both of the Egyptians, if they kept faith with the Babylonians, and of the Babylonians, if they should revolt again to the Egyptians (and this I conceive might be the cause of the fast, kept in the fifth yeare of Jehoiakims reigne, in the ninth moneth, Jer. 36, 9. At which time Baruch, sent by Jeremiah, did publickly reade the roll of Jeremiahs prophesie before all the people, which being by the Princes carried to Jehoiakim, he having heard part of it, cut it in pieces with a penknife, and cast it into the fire) but at length, to wit, in the eighth yeare of his reigne, which was the fourth of Nebuchadnezzar, hearing of ma∣ny glorious rumours of the Egyptians preparations against the Babylonians, em∣boldned hereby, he renounced his subjection to the Babylonian, as is expressed here, that he turned, and rebelled against him, and so sided with the Egyptians again.

Vers. 2. And the Lord sent against him bands of the Chaldees, &c.] That is, Nebuchadnezzar (not without the speciall counsel of God) came up against him, and that as Josephus saith from that siege of Tyre, whereof the Prophet speaks, Ezek. 26.7. For thus saith the Lord God, Behold, I will bring upon Tyrus Nebu∣chad-rezzar king of Babylon, a king of kings, from the North, with chariots, and with horses, and companies, and much people: and bringing thence with him some part of his army, consisting of companies, and bands of severall nations, he entred Jerusa∣lem, and laid hold on Jehoiakim, and being enraged against him for his perfidious∣nesse in revolting from him, caused him to be slain, and cast out into the fields with∣out Jerusalem, to be devoured by birds and beasts; for so Jeremy had prophesied it should be, Jer. 22.18, 19. Therefore thus saith the Lord concerning Jehoiakim the sonne of Josiah king of Judah, They shall not lament for him, saying, Ah my bro∣ther, or ah sister, They shall not lament for him saying, Ah Lord, or ah his glory. He shall be buried with the buriall of an asse, drawn and cast forth beyond the gates of Jerusalem: and 36.30. Therefore thus saith the Lord of Jehoiakim king of Judah, He shall have none to sit upon the throne of David, and his dead body shall be cast forth in the dayes to the heat, and in the night to the frost. This was the eleventh yeare of Jehoiakim, and so the seventh yeare of Nebuchadnezzar, three years after Jehoiakims revolt (for either the siege of Tyre, or some other occasions had hitherto detained Nebuchadnezzar, from coming against him) and hence it is, we reade of three thousand and three and twenty Jews, carried away by him in the seventh yeare of his reigne, Jer. 52.28. This is the people whom Nebuchad-rezzar carried away captive in the seventh yeare, three thousand and three and twenty Jews.

Vers. 3. Surely at the commandment of the Lord came this upon Judah, to re∣move them out of his sight, for the sinnes of Manasseh, &c.] See the note, chap. 23.26.

Vers. 6. So Jehoiakim slept with his fathers: and Jehoiachin his sonne reigned in his stead.] For when Nebuchadnezzar had slain Jehoiakim, as is before noted, and was returned again into his own countrey, it seems the people made this Jehoia∣chin king in his stead, who is also called Jeconiah, 1. Chron. 3.16. and Coniah by way of contempt, Jer. 22.24. In the genealogie of Christ, Matth. 1.11. Jehoiakim the sonne of Josiah, seems to be quite left, at least in our most usuall translations; for though in some few copies it is thus set down, and Josias begat Jakim, and Jakim

begat Jechonias; yet generally in all other copies it runnes thus, And Josias be∣gat Jechonias and his brethren, about the time they were carried away to Babylon; and after they were brought to Babylon, Jechonias begat Salathiel: and for the resolving of this doubt, many severall answers are given by Expositours; but the most satisfying one I conceive is this; to wit, that Jehoiakim the father was called Jeconiah, as well as Jehoiachin the sonne; and so whereas Mat. 1.11. it is said that Josias begat Jechonias and his brethren, that is meant of Jehoiakim the sonne of Josias, who had many brethren; whereas Jehoiachin had none: and then that which follows vers. 12. and after they were brought to Babylon, Jechonias begat Salathiel; that is meant of Jehoiachin the sonne of Jehoiakim, and so the severall generations of these kings are fully expressed.

Vers. 7. And the king of Egypt came not again any more out of his land, &c.] To wit, against Jerusalem: indeed in the latter end of Zedekiahs reigne (Jerusalem being then besieged) the king of Egypt came up to help him against the Babyloni∣ans, Jer. 37.5. Then Pharaohs army came forth out of Egypt, and when the Chaldeans that besieged Jerusalem, heard tydings of them, they departed from Je∣rusalem: but this here is spoken of his coming to subdue the Jewes to reduce them again under his subjection: this Jehoiakim thought he would have done, when he heard such glorious rumours of the great preparations he made against Nebuchad∣nezzer, and thereupon had revolted from the Babylonian; and for this very cause it is here expressed that he came not, and that the king of Babylon had taken from the river of Egypt unto the river Euphrates, all that pertained to the king of E∣gypt; to shew upon what vain grounds Jehoiakim had trusted in Egypt, and so thereby had brought all this misery both on himself and on his kingdome.

Vers. 8. Jehoiachin was eighteen years old when he began to reigne.] To wit, when he began to reigne alone after his fathers death; for in his fathers life time he was crowned king ten years before this, when he was yet but eight years old, 2. Chron. 36.9. Jehoiachin was eight years old when he began to reigne, &c.

And he reigned in Jerusalem three moneths.] In 2. Chron. 36.9. it is three moneths and ten dayes; but the odd dayes, as usually elsewhere in the Scripture, are here omitted. Indeed there in the Chronicles vers. 10. it followes that when the yeare was expired, king Nebuchadnezzer sent and brought him to Babylon, where∣by some may conceive, that it was a twelvemoneth ere Nebuchadnezzer took him away; and why then should it be said, that he reigned but three moneths: but that which is said there is spoken of the yeare absolutely considered, and not of the yeare of Jehoiachins reigne; when the yeare was expired, that is, at the spring or beginning of a new yeare, king Nebuchadnezzer sent and brought him to Baby∣lon: which was when he had reigned about three moneths, as is here said: so that that place in the Chronicles is parallel with that, 2. Sam, 11.1. and it came to passe that after the yeare was expired, at the time when kings go forth to battel, that David sent Joab, &c.

Vers. 9. And he did that which was evil in the sight of the Lord, &c.] For which cause he was threatened by the prophet Jeremiah, that he should die child∣lesse, and should be carried with his mother and others into Babylon, Jere∣miah 22.21.30.

Vers. 10. At that time the servants of Nebuchadnezzar king of Babylon came up against Jerusalem, &c.] It is not expressed whether this Jehoiachin were made king by Nebuchadnezzar when he took Jerusalem, and slew his father; or whe∣ther he was made king by the people, when Nebuchadnezzar had left the citie: if he were set in the throne by Nebuchadnezzar, it may well be (as Josephus saith) that Nebuchadnezzar bethinking himself how dangerous it was to leave him in the throne whose father he had slain, and cast out unburied, he changed his purpose pre∣sently, and sent his captains with an army against Jerusalem; to whom himself in person came within a while after, as intending to depose him, and to set up another king in his room.

Vers. 12. And Jehoiachin the king of Judah went out to the king of Babylon, &c.] That is, he yielded up both him and his to Nebuchadnezzar, as the prophet Jeremiah had advised him.

And the king of Babylon took him in the eighth yeare of his reigne.] That is, in the eight yeare of Nebuchadnezzars reigne.

Vers. 13. And he carried out thence all the treasures of the house of the Lord, and the treasures of the kings house, &c.] And thus was that accomplished which God had threatened, when Hezekiah shewed his treasures to the king of Babylons Embassadours, Isaiah 39.6. Behold, the dayes come, that all that is in thine house, and that which thy father's have laid up in store untill this day, shall be carried to Babylon; nothing shall be left: yet this particle all so often mentioned here and in the following verse, all the treasures, &c. must be understood with some limitation, as namely, that he carryed away all in a manner, or all that he pleased; for that he carryed not all away now when he carried away Jechoniah, is evident, Jer. 27.18. &c. where there is mention made of vessels that remained in the house of the Lord, and in the house of the king of Judah even after this, in the dayes of Zedekiah the succeeding king; which after this were carried away as is related in the following chapter, vers. 13.14. &c.

And cut in pieces all the vessels of gold which Solomon king of Israel had made, &c.] Ezra 1.7. it is said, that Cyrus the king brought forth the vessels of the house of the Lord which Nebuchadnezzar had brought forth out of Jerusalem, &c. but for the resolving of this doubt, see the note on that place.

Vers. 14. And he carryed away all Jerusalem, and all the princes, and all the mighty men of valour, even ten thousand captives, &c.] To wit, out of the whole kingdome; of which seven thousand were carried out of Jerusalem, that were men of might, and a thousand crafts-men and smiths, vers. 16. the rest were car∣ried from other places of the land: and at this time it was that Ezekiel was car∣ried away captive, Ezek. 1.1, 2. In the fifth day of the moneth (which was the fifth yeare of king Jehoiachins captivity.

Vers. 15. And he carried away Jehoiachin to Babylon, and the kings mother, &c.] Yet he had no cause to repent that he had hearkened to Jeremiah in yielding up himself to Nebuchadnezzar; for it fared better with him, then with those that stayed behind: yea in the thirty seventh yeare of his captivity he was greatly ho∣noured by Evilmerodach the sonne of Nebuchadnezzar; see ch. 25. ver. 27. In the seven and thirtieth yeare of the captivity of Jehoiachin, &c. Evilmerodach king of Baby∣lon,

in the yeare that he began to reigne, did lift up the head of Jehoiachin king of Judah out of prison, and he spake kindly to him, and set his throne above the throne of the kings that were with him, &c.

Vers. 16. And all the men of might, even seven thousand, &c.] See the note above on vers. 14.

Vers. 17. And the king of Babylon made Mattaniah his fathers brother king in his stead, and changed his name to Zedekiah.] So Pharaoh Necho gave Elia∣kim a new name when he made him king in stead of his brother, chap. 23.34. and Daniel and his companions had new names given them, Dan. 1.6, 7. whereby it may appear that by imposing new names the conquerour shewed his power over them; and caused them to acknowledge as it were, that they were his servants: indeed this new name of Zedekiah, which signifies the justice of God, was very proper for this new king, to put him in mind to be just in keeping the covenant he had made with the king of Babylon, and that God would be just in punishing him if he proved perfidious, but that Nebuchadnezzar intended any such thing by giving him this new name, we cannot say.

Vers. 18. And his mothers name was Hamutal, the daughter of Jeremiah of Libnah.] So that he was the brother of Jehoahaz (the first of Josiahs sonnes that was king of Judah, and was afterwards by Pharaoh Necho carried into Egypt) both by father and mother: for this Hamutal was also the mother of Jehoahaz, cha∣pter 23.31.

Vers. 19. And he did that which was evil in the sight of the Lord, &c.] In 2. Chron. 36.12. this is added in particular, that he humbled not himself before Jeremiah the prophet, speaking from the mouth of the Lord.

Vers. 20. Zedekiah rebelled against the king of Babylon, &c.] About the be∣ginning of Zedekiahs reigne, the people began to insult over Jeremiah, seeing Je∣hoiachin carried captive into Babylon, that had yielded to Nebuchadnezzar upon his perswasion; whereupon the Prophet under the type of good and bad figges, foreshewed that it should be better with those in the captivity, then those that were left behind, Jerem. 24. After that in the fourth yeare, Zedekiah went to Babylon to Nebuchadnezzar, at which time the Prophet gave Sheraiah a prince that went with him a book, wherein was written all the evil that should fall upon Babylon, willing him to read it to the Jews, and then to bind it to a stone, and throw it into Euphrates, in token of the perpetuall sinking of Baby∣lon, Jerem. 51.59, 64. at his return as we see in the 27. and 28. chapters of Je∣remiah, all the bordering princes sent messengers to Zedekiah, perswading him as it seems, to revolt from Nebuchadnezzar; but Jeremiah did earnestly disswade both him and them, sending to each of those princes yokes in token of the Babylonian yoke, whereunto the Lord would have them submit, and assuring them, that if they would not stoop to his yoke, they should all perish by sword, fire, and pestilence: at which time also Hananiah having broken Jeremiahs woodden yoke, and vaunting that in like manner within two years Nebuchad∣nezzars yoke should be broken, and Jeconiah with all the vessels and riches of the Temple, should be brought again to Jerusalem; Jeremiah foretold of an iron yoke, and to assure the people that Hananiah had prophecyed falsely, he

foretold his death, which that yeare accordingly in the second moneth seized upon him▪ yet at length in the eighth yeare of his reigne, Zedekiah practised more seriously with his neighbours, and in confidence of great aids promised from Egypt, he re∣belled against Nebuchadnezzar, though he had formerly taken an oath to be faithfull to him, 2. Chron. 36.13. And he also rebelled against king Nebu∣chadnezzar.

CHAP. XXV.

Vers. 2. ANd the city was besieged unto the eleventh yeare of king Zedekiah, &c.] The city was surrounded on the tenth day of the tenth moneth, in the ninth yeare of Zedekiahs reigne, verse 1. and was taken by storm on the ninth day of the fourth moneth of the eleventh yeare, the siege therefore continu∣ed a full yeare and an half: when Nebuchadnezzar first came against the city, Je∣remiah had prophesied that the city should be taken and burnt, and Zedekiah car∣ried away captive though not slain, as Jehoiakim was; for which he was by the instigation of the princes clapped up in prison; see Jer. 32, 1, 5.34.1, 7. Jer. 17.38. &c. Indeed a while the Chaldeans left the siege, for Pharaoh Hophre a king of Egypt entring the borders of Judah with his army to succour Zedekiah, Ne∣buchadnezzar and his Chaldeans fearing the disadvantage of being set upon by the Egyptian army, whilest they lay before Jerusalem, where the Jews might al∣so assail them from within the city, they resolved rather to raise the siege for a time. At this time the Jews begun to entertain great hopes again, and (as it is probably thought) having in their former extremity set free their bondmen (as the law required) by the advice of Zedekiah, when the Chaldeans were gone, they repented them of their charity, and reduced them again into their former sla∣very; see Jerem. 34.8, 9, &c. but Zedekiah knowing that if the Egyptians prevail∣ed not, they should soon be surrounded again with the Chaldean army; he sent to Jeremiah the prophet to pray for him. and received this message from him by his servants; that the Chaldeans should return again, and take the city, and burn it with fire; and being cast for this by the enraged princes into the dungeon, under a pretence at first of his attempting to fly unto the Chaldeans; he often earnestly perswaded Zedekiah to yield himself to the Chaldeans, and so to save both him∣self and the city. See Jerem. 37. and Jerem. 38. but he not hearkening to him, what the Prophet had said came exactly to passe, for the Egyptians not daring to encounter with Nebuchadnezzar, did soon return again into Egypt, and abandon their enterprize, and on the other side the Chaldeans did as speedily return to the siege of Jerusalem, and never after that left it till they had taken it.

Vers. 3. The famine prevailed in the city, and there was no bread for the people of the land.] Insomuch, that as Ezekiel had prophecyed, who begun to prophesie in the fifth yeare of Zedekiahs reigne, Ezekiel 1.2. parents did eat their own children, and children their parents, Ezekiel 5.10. Therefore the fathers shall eat the sonnes in the middest of thee, and the sonnes shall eat the fa∣thers, &c. Lament. 4.10. The hands of the pitifull women have sodden their own children, they were their meat in the destruction of the daughter of my people.

Vers. 4. And the city was broken up, &c.] And so the middle gate was imme∣diately

taken, Jerem. 39.3. And all the princes of the king of Babylon came in, and sate in the middle gate, &c. and then as it followes, all the men of warre fled by night, by the way of the gate between two walls, which is by the kings gar∣den; for there was it seems a secret gate in some place near to the kings garden, closed upon each side with a false wall, provided on purpose for a means of escape in such a time of danger, and through this therefore the souldiers with the king, Je∣rem. 39.4. fled now out of the city, being helped in their flight, either by the darknesse of the night, or by the advantage of a cave or vault under ground, into which the secret gate led them, and through which they might steal away, the besiegers not seeing them; and thus it came to passe as Ezekiel had foretold, Ezek. 12.12. And the prince that is among them shall bear upon his shoulder in the twi∣light, and shall go forth; they shall dig thorough the wall to carry out thereby; he shall cover his face that he see not the ground with his eyes.

Vers. 5. And the army of the Chaldees pursued after the king, &c.] Having by some means received some information of his flight.

Vers, 6. So they took the king, and brought him up to the king of Babylon to Riblah, &c.] Though therefore it be said vers. 1. that Nebuchadnezzar came against Jerusalem; yet it seems he himself stayed at Riblah, or at least, thither he was retired in the time of the siege, that so he might there take care of his own countrey, and might supply his army at Jerusalem with men and provision, as need required.

Vers. 7. And they slew the sonnes of Zedekiah before his eyes, and put out the eyes of Zedekiah, &c.] And then was that prophecy of Ezekiel fulfilled, Ezek. 12.13. My net will I spread upon him, and he shall be taken in my snare, and I will bring him to Babylon, to the land of the Chaldeans, yet shall he not see it, though he shall die there.

Vers. 8. And in the fifth moneth, on the seventh day of the moneth, &c.] Zedekiah being brought to Riblah to Nebuchadnezzar, in the fourth moneth, and there used as abovesaid, on the seventh day of the fifth moneth, Nebuzar-adan was sent away by the king, with a commission to ruine the city, and carry away the people; who arriving at Jerusalem the tenth day of the moneth, did accordingly ef∣fect what the king had commanded, Jer. 52.12. Now in the fifth moneth, in the tenth day of the moneth, (which was in the nineteenth yeare of Nebuchadnezzars reigne) came Nebuzar-adan captain of the guard, which served the king of Ba∣bylon to Jerusalem; and hence▪ is, that seeming contradiction between these two places; whereas here it is said, that it was in the nineteenth yeare of Nebuchadnez∣zar when these things were done; yet Jer. 52.29. it is said, that these Jews were carri∣ed away to Babylon in the eighteenth of Nebuchadnezzars reigne; this is onely be∣cause these things were done in the end of the eighteenth and the beginning of the nineteenth of Nebuchadnezzars reigne, for with both these years of his reigne did the eleventh of Zedekiahs concurre.

Vers. 9. And he burnt the house of the Lord.] To wit, about foure hundred and fifty years after it was first built by Solomon.

Vers. 11. Now the rest of the people that were left in the city, did Nebuzar-adan captain of the guard carry away, &c.] To wit, eight hundred thirty two

persons, Jer. 52.29. In the eighteenth yeare of Nebuchad-rezzar, he carried away captive from Jerusalem eight hundred thirty and two persons.

Vers. 12. But the captain of the guard left of the poore of the land, to be vine-dressers, and husbandmen.] Yet about foure or five years after this, even these also as it seems were carried away, to wit, in the three and twentieth yeare of Ne∣buchad-rezzer, Jerem. 52.30. In the three and twentieth yeare of Nebuchad-rez∣zer, Nebuzar-adan captain of the guard carried away of the Jews seven hun∣dred fourty and five persons; all the persons were foure thousand and six hundred; that so the land might enjoy her Sabbath: 2. Chron. 36.20, 21. And them that escaped the sword, carried he away to Babylon, where they were servants to him and his sonnes, to fulfill the word of the Lord by the mouth of Jeremiah, untill the land had enjoyed her Sabbaths, &c:

Vers. 13. And the pillars of brasse that were in the house of the Lord, and the bases, and the brasen sea, &c.] Indeed that these things should be carried into Ba∣bylon Jeremiah had beforehand prophesied, Jer. 27.21, 22. Thus saith the Lord concerning the vessels that remain in the house of the Lord, and in the house of the king of Judah and Jerusalem, They shall be carried to Babylon, &c.

Vers. 17. And the height of one pillar was eighteen cubits, &c.] See the note 1. Kings 7.15.

And the captain of the guard took Seraiah the chief priest, and Zephaniah the second priest, &c.] Seraiah was the grandchild of Hilkiah, who was high priest in Hezekiahs time, and father of Jehozadak, who was carried into Babylon, 1. Chron. 6.14. and Zephaniah called here the second priest, (concerning which title see the note, Numb. 3, 32.) was it seems in great esteem with the king, and therefore usu∣ally sent by him to Jeremiah, Jer. 21.1. and 37.3. now because the priests were al∣wayes bitter enemies to Jeremiah, Jer. 26.7, 8. hence we may conceive that both he, and all the rest here mentioned, were picked out by Nebuzar-adan, not for ca∣ptivity, but for the sword; because Zedekiah had been much led by their coun∣sels in resisting the king of Babylon, contrary to what Jeremiah had commanded them.

Vers. 19. And out of the city he took an officer that was set over the men of warre, and five men of them that were in the kings presence, &c.] Jeremiah saith se∣ven, Jer. 52.25. he took also an Eunuch which had the charge of the men of warre, and seven men of them that were near the kings person; adding two more to these here mentioned, which were not perhaps of so great note, as these five were.

And threescore men of the people of the land, that were found in the city.] That is, of the common people, such as it seems were of the richer sort, and had most op∣posed the king of Babylon.

Vers. 22. Over them he made Gedaliah the sonne of Ahikam, the sonne of Sha∣phan, ruler.] Both the favour which Nebuzar-adan shewed to this Gedaliah by Nebuchadnezzars appointment, Jer. 40.5. and Jeremiahs making choice to live with him, when Nebuzar-adan had taken him out of prison, as Nebuchadnezzar had given him order to do; and had given him liberty to go with him into Babylon, or to stay where he pleased in his own countrey, Jer. 39.11, 12. and 40.1—6, I say both these

make it probable, that he was one of them that had followed the advice which the Prophet gave both to Zedekiah and the rest; to wit, to yield themselves to the Ba∣bylonian, Jerem. 21.8, 9, 10. Thus saith the Lord, I will set before thee the way of life, and the way of death, he that abideth in this citie shall die by the sword, famine, and pestilence, but he that goeth out and falleth to the Chaldeans that besiege you, he shall live, &c. and that therefore he was now made provinciall governour of Judea by Nebuchadnezzers command, to rule over them that were carried away captive.

Vers, 23. And when all the captains of the armies, they, and their men, heard that the king of Babylon had made Gedaliah governour, &c.] To wit, amongst o∣thers those that fled out of the citie when Jerusalem was taken vers. 4.

And Jaazaniah the sonne of a Maachathite.] Or Jezaniah, Jer. 40.8.

Vers. 25. Ishmael the sonne of Nethaniah, the sonne of Elishama, of the seed royall, came, and ten men with him, and smote Gedaliah, &c.] This Ishmael (as it seems) during the siege of Jerusalem, had kept himself out of the storm, with Baalis king of the Ammonites, Jer. 40.14. and being of the kings seed, he now envied that the government should be committed to Gedaliah; and stirred up also by the king of Ammon, he made a conspiracy with some few more to slay Gedaliah, this Johanan mentioned above, vers. 23. discovered to Gedaliah, and offered his help to slay Ishmael, Jer. 40.13, 14. but Gedaliah being incredulous, Ishmael had the better advantage to effect his purpose; for whilest he was feasting with him, he slew him, and those that were with him, Jer. 41.1, 2, 3. Ishmael the sonne of Ne∣thaniah of the seed royall, and ten men with him, came to Gedaliah, and they did eat bread in Mizpah together: and Ishmael arose, and ten men with him, and smote Gedaliah the governour, and all the Jews that were with him, &c. after this, fourescore men coming from severall places of the kingdome, in a most sad and mournfull manner, because of the desolation that was fallen upon Jerusalem, hav∣ing certain offerings, and incense with them, which they purposed to offer to the Lord, in the place where the Temple had stood, the place which God had chosen, though now ruined by the Chaldeans; Ishmael having notice of it went forth to meet them, and with counterfeit tears, making shew that he also bare a part with them in their sorrow, he invited them to go with him to Gedaliah, (thereby to try how they stood affected to him) and so having gotten them into the city, he slew them all, ten of them onely excepted; whom he spared because they promised to discover unto him some treasures hidden in the fields during the warres: he also addressed himself presently to return to the Amonites, and carried with him as captives all the inhabitants of that place, and amongst the rest Zedekiahs daughters committed to the care of Gedaliah, by Nebuchadnezzer; but Johanan hearing of it with such forces as he could get pursued him presently, and overtaking him at Gibeon, the ca∣ptives fell off him, and Ishmael with eight men onely escaped by flight: all which is largely related in the 40. and 41. chapter.

Vers. 26. And all the people both small and great, and the captains of the ar∣mies arose and came to Egypt, &c.] Fearing the Babylonian would take occasion upon the murder of Gedaliah, and the Chaldeans that were with him utterly to de∣stroy all the Jewes that remained in the land, Johanan and the other captains re∣solved

to fly with the people that were left into Egypt; first indeed they came to Je∣remiah, and asked counsel of him, vowing to do as he should direct them from the Lord, but when he answered them, that if they stayed in the land God would shew them mercy, but if they went down into Egypt, they should all perish there, they charged him with prophesying falsely in the name of the Lord, and despising the o∣racle of God, they went away to Egypt, and carried both Jeremiah and Baruch along with them, and inhabited near unto Taphnes; where when Jeremiah continued to reprove them for their idolatry, and to foretell the destruction of Egypt, and of the Jews, that sought to shelter themselves there (for this, with all before mentioned, is largely related by Ieremiah in the 41, 42, 43, and 44. chapters of his prophesie) he was at length there (as other histories report) stoned to death by his own ungrate∣full countrey-men.

Vers. 27. And it came to passe in the seven and thirtieth yeare of the captivity of Jehoiachin, &c.] Zedekiah died in prison in Babylon, Jer. 52.11. Then he put out the eyes of Zedekiah, and the king of Babylon bound him in chains, and car∣ried him to Babylon, and put him in prison till the day of his death: and had one∣ly the honour of being buried as a prince, and lamented at his buriall by his peo∣ple, Jer. 34.5. But thou shalt die in peace, and with the buryings of thy fathers the former kings which were before thee: so shall they burn odours for thee, and they will lament thee, saying, Ah Lord; for I have pronounced the word, saith the Lord. But Jehoiachin because he yielded himself at Jeremiahs counsel to Ne∣buchadnezzer, was at length by Evilmerodach the sonne of Nebuchadnezzer, taken out of prison, and used with all princely respect: indeed whereas here it is said, this was done on the seven and twentieth day of the twelfth moneth, Jerem. 52.31. it is said to have been done on the five and twentieth day; but the reason of this may be, because order was given for his release on the five and twentieth day, but it was not done till the seven and twentieth day, as is here said.

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ANNOTATIONS Upon the first book of the CHRONICLES.

CHAP. I.

ADam, Sheth, Enosh, &c.] In the book of the kings there is frequent mention of the book of the Chronicles of the kings of Israel and of the kings of Judah, as 1. Kings 14.19. and 1. Kings 15.23. and in many other places. But it is clear that these books of the Chronicles, which are a part of the sacred Scriptures, are not the very same that are there mentioned, because many things which are there said to have been related are not here to be found, as we see 1. Kings 14.19. Yet these were happely collected out of those, and that by Ezra, as it is generally thought. Their chief scope is to give us the history of the kings of Judah entirely by it self, without intermingling the story of the kings of Israel, as it is in the books of the kings; and especially to adde such remarkable passages concerning Judahs king∣dome, as were omitted in the books of the kings: whence they are called by the Greek Interpreters Paralipomena, that is, passages formerly passed by and omitted. In the first foure verses we have the line of Adam to Noah, no other of the posterity of Adam being mentioned, because they were all destroyed in the floud.

Vers. 5. The sonnes of Japheth; Gomer, &c.] See Gen. 10.1.

Vers. 10. And Cush begat Nimrod: he began to be mighty upon the earth.] See Gen. 10.8.

Vers. 18. And Arphaxad begat Shelah.] The Septuagint in their Greek trans∣lation of the old Testament, do both here, and also Gen. 10.14. insert one gene∣ration more then is in the Hebrew, reading the text thus, And Arphaxad begat Cainan, and Cainan begat Shelah. And yet herein according to our translation Luke the Evangelist followeth the corrupt Septuagint translation, rather then the Hebrew copies, Luke 3.35, 36. making Salah (or Shelah) the sonne of Cainan, and Cainan the sonne of Arphaxad. Now to this it is answered that the Evange∣list did this, because the Septuagint translation was then of great esteem, and of most frequent use amongst the Jews; and therefore he would not for so small a matter, and of no importance, minister any occasion of contention, it being sufficient for him to shew that Christ was the sonne of David, even according to the genealogy of David set down by the Septuagint, which in those times passed for currant a∣mongst them; and that the rather happely, because even to this that clause may be referred, Luke 3.23. (as was supposed) namely, that in those dayes it was supposed by them that followed the Septuagint translation, that Shelah was the sonne of Cainan, and Cainan the sonne of Arphaxad. It is indeed true that some Interpreters do leave Cainan out of the genealogy of Luke, and alledge that in some Greek copies it is not found, which being granted we cannot say but they had strong in∣ducements to leave it out. But on the other side admitting our translation of the E∣vangelist to be just and warrantable, the answer formerly given for the reconciling

of this difference, is doubtlesse the most satisfying that I any where find amongst the Expositours both of the Old and New Testament.

Vers. 35. The sonnes of Esau; Eliphaz, Revel, &c.] Eliphaz was the sonne of Esau by his wife Adah, and Revel by his wife Bashemath, Gen. 36.10.

Vers. 36. The sonnes of Eliphaz; Teman, and Omar, Zephi, and Gatam, Ke∣naz, and Timna, and Amalek.] Amalek was the sonne of Eliphaz by Timna his concubine, the sister of Lotan, the sonne of Seir; of which see Gen. 36.12. But this Timna here mentioned was the sonne of Eliphaz, though of the same name with his concubine.

Vers. 38. And the sonnes of Seir; Lotan, &c.] This Seir was Prince of the Horites, who at first inhabited the land of Edom, till the children of Edom destroy∣ed them, and dwelt in their room, Deut. 2.12. The Horims also dwelt in Seir be∣fore time, but the children of Esau succeeded them, when they had destroyed them from before them, and dwelt in their stead; and therefore is the genealogy of the Horites here recorded, onely because Esau and his sonne Eliphaz were joyned in af∣finity with these Princes of the Horites; and perhaps thence the Edomites took some occasion of quarrel against them, and so seized upon their countrey. The posterity of Seir here mentioned were dukes in mount Seir, as is noted, Gen. 36.30.

Vers. 43. Now these are the kings that reigned in the land of Edom, &c,] See Gen. 36.31.

CHAP. II.

Vers. 6. ANd the sonnes of Zerah; Zimri, and Ethan, and Heman, and Cal∣col, and Dara.] Zimri as is most probable, was the immediate sonne of Zerah, as being the same that is called Zabdi, the father of Carmi, the father of Achan, Josh. 7.1. But the rest, if they were the same Ethan, and Heman, and Cal∣col, and Dara, mentioned, 1. Kings 4.31. that were so famous for their wisedome (as it is commonly held they were) then were not these the immediate sonnes of Zerah, but rekoned here amongst his sonnes, onely because they were of his posteri∣ty, and men famous in their time; but the sonnes of Mahol, as is expressely noted, 1. Kings 4.31.

Vers. 7. And the sonnes of Carmi, &c.] Who was the sonne of Zimri, or Zab∣di, Josh. 7.1.

Vers. 15. Ozem the sixth, David the seventh.] It is evident that Jesse had eight sonnes when David was anointed king by Samuel, 1. Sam. 16.10. but concerning that see the note there,

Vers. 17. And the father of Amasa was Jether the Ishmeelite.] See the note 2. Sam. 17.25.

Vers. 18. And Caleb the son of Hezron begat children of Azubah his wife, and of Jerioth.] This was not Caleb the son of Jephunneh, who was but fourty years old when he searched Canaan, Josh. 14.7. but another of the same name, the sonne of Hezron, of whom, see Gen. 46.12. and his genealogy is here largely set down, be∣cause there were many men of renown amongst his posterity, and the chief aim of this chapter is to shew how God blessed the tribe of Judah, according to his pro∣mise, Gen. 49.8, &c. Judah thou art he whom thy brethren shall praise: thy hand

shall be in the neck of thine enemies, thy fathers children shall bow down before thee, see also Exod. 31.2.

Her sonnes are these; Jesher, and Shobab, and Ardon.] This may be referred either to Azubah or Jerioth; yet by most Expositours it is referred to the last; to wit, that these were the sonnes of Jerioth, and that Calebs sonnes by Azubah, are those mentioned, vers. 42.

Vers. 21. And afterward Hezron went in to the daughter of Machir, the father of Gilead, &c.] See Josh. 17.1. Numb. 26.29.

Vers. 22. And Segub begat Jair, who had three and twenty cities in the land of Gilead.] The grandfather of Jair was Hezron of the tribe of Judah, but his grand∣mother was of the tribe of Manasseh, the daughter of Machir; and it seems his fa∣ther Segub, was by Machir his mothers father, adopted for his sonne, and so Jair is called the sonne of Manasseh, Deut. 3.14. and joyning with his brethren by the mothers side, in subduing that portion of land which was assigned to them without Jordan, he had there his portion amongst them, though he were by the fathers side of the tribe of Judah, see the note upon Numb. 32.41.

Vers. 23. And he took Geshur, and Aram, with the towns of Jair, &c.] That is, he took Geshur and Aram from those that were the ancient inhabitants. But this was Geshur without Jordan, in the portion of the half tribe of Manasseh there seat∣ed; for there was another Geshuri within Jordan, that was not subdued when Jo∣shua began to divide the land amongst the Israelites, Josh. 13.2. As for Kenath he took that (as it seems) by means of Nobah, who happely was one of his poste∣rity or captains, and fought against Kenath under the command of Jair, Numb. 32.41, 42. And Jair the sonne of Manasseh went and took the small towns thereof, and called them Havoth-jair. And Nobah went and took Kenath, and the villages thereof, and called it Nobah after his own name.

Vers. 24. Abiah Hezrons wife bare him Ashur the father of Tekoa.] That is, the Prince of Tekoa, or rather the father of the inhabitants of Tekoa.

Vers. 34. Now Sheshan had no sonnes, but daughters, &c.] Ahlai therefore the sonne of Sheshan mentioned, vers. 31. died it seems his father yet living; or else, Ah∣lai was his daughter, whom he married to his Egyptian servant.

Vers. 42. Now the sonnes of Caleb the brother of Jerahmeel were, Mesha his first-born, which was the father of Ziph.] These were his sonnes by Azubah his first wife, of whom mention was made, vers. 18. and Mesha his first-born is called the father of Ziph, because he was the father of the inhabitants of Ziph.

And the sonnes of Maresha the father of Hebron.] That is, the sonnes of Mare∣sha were also the posterity of Caleb by Azubah.

Vers 49. And the daughter of Caleb was Achsah.] Caleb the son of Jephunneh had a daughter also named Achsah, Josh. 15.17. but this must needs be the daughter of Caleb the sonne of Hezron.

Vers. 50. These were the sonnes of Caleb the sonne of Hur, &c.] This is the po∣sterity of a second Caleb, the sonne of Hur, mentioned before, vers. 20. and the first mentioned is Shobal the father of Kirjath-jearim, which may be understood as that above, vers. 42.

Vers. 54. The sonnes of Salman; Beth-lehem, and the Netophathites, Ataroth,

the house of Joab.] Ataroth signifieth crowns, and so some understand this word as an encomium of the Netophathites, that being of the valiantest of Joabs soul∣diers, they were the crowns of the house of Joab. But otherwise it may be ta∣ken for the inhabitants of Ataroth, a place mentioned, Josh. 16.2. to wit, that they also were of the posterity of Salmah; and those words, the house of Joab, must then be added, to imply, that the posterity of Joab were either of the inha∣bitants of Ataroth, or of the posterity of Salmah; to wit, by the fa∣thers side.

Vers. 55. And the families of the Scribes which dwelt at Jabez. By Scribes here, Expositours understand such as were exercised in the study of the law, and so instructed the people herein, whence is that, Jer. 8.8. How do we say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it, the pen of the Scribes is in vain, and Ezra 7.6. This Ezra went up from Babylon, and he was a ready scribe in the law of Moses.

The Tirathites, the Shimeathites, and Suchathites. These are the Kenites, &c.] The Kenites were doubtlesse the posterity of Jethro, Judg. 1.16. And the children of the Kenite Moses father in law, went up out of the city of palm-trees, and the Suchathites (so called, because they dwelt in Tabernacles) were Kenites (as is here expressely affirmed) yea and perhaps the rest also, in the former words mention∣ed with them, and that of the posterity of Hemath, who was also the father of the Rechabites, of whom we reade, Jer. 35.2. yet because they dwelt with the sonnes of Salmah, and perhaps matched themselves with their daughters, they are here in∣serted amongst Salmahs posterity.

CHAP. III.

Vers. 1. NOw these are the sonnes of David, which were born unto him in He∣bron, &c.] What is to be noted in these first foure verses, see 2. Sa∣muel 3.2, 3, 5.

Vers. 5. Shimea, and Shobab, and Nathan, and Solomon, foure of Bath-shua the daughter of Ammuel.] Solomon is here named last, because his posterity is immediately to be expressed, vers, 10. but he was the eldest of these foure sonnes which David had by Bath-shua, or Bath-sheba, as is evident, 2. Sam. 12.24. and therefore Bath-shebaes onely darling, Prov. 4.3. For I was my fathers sonne, ten∣der, and onely beloved in the sight of my mother.

Vers. 6. Ibhar also, and Elishama, &c.] There are but seven of these mentioned, 2. Sam. 5.15. For Noga is not there mentioned, and but one Eliphalet; whereas it is manifest by this place, that he had two sonnes (perhaps by two severall wives) that were called Eliphelet, as he had two also that were called Elishama; for he that is called Elishua, 2. Sam. 5.15. is here called Elishama.

Vers. 15. And the sonnes of Josiah were, the first-born Johanan, &c.] Ei∣ther Johanan was indeed the first-born of Josiahs sonnes, but dyed before his fa∣ther, and so never came to the kingdome, and then it is Jehoahaz that was first king that is here called Shallum, and reckoned in the fourth place; or else Jehoahaz is here called Johanan, and is called the first-born, either because he was indeed the eldest of Josiahs sonnes, (of which see the notes on 2. Kings 23.36) or else be∣cause

he was the eldest by his wife Hamutal, (who was happely his first and prin∣cipall wife) or at least because he first succeeded in the throne as the first-born, 2. Kings 23.30.31.

Vers. 16. And the sonnes of Jehoiakim; Jeconiah his sonne, Zedekiah his sonne.] It is manifest that Zedekiah who was made king of Judah by the king of Ba∣bylon, when Jehoiachin or Jeconiah was carried captive to Babylon, and was the lost king of Judah, was the sonne of Josiah, 2. Kings 24.17. the brother of Jehoia∣kim, and uncle of Jehojachin or Jeconiah who was king immediately before him; either therefore Zedekiah the last king of Judah, is here called the sonne of Jeco∣niah or Jehojachin, onely because he succeeded him (as his heir) in the throne of Judah; or else this Zedekiah here mentioned, is not Zedekiah the sonne of Josiah king of Judah, but another of that name, the sonne of Jehoiakim, and brother of Jehojachin, or Jeconiah, who is no where else mentioned in the Scriptures.

Vers. 17. And the sonnes of Jeconiah; Assir, Salathiel his sonne, &c.] Though it was prophecyed concerning Jeconiah, that he should be as a man that was childlesse, in regard of having the royall dignity continued in his posterity; be∣cause none of his seed should sit in the throne of David, Jer. 22.30. Thus saith the Lord, Write ye this man childlesse, a man that shall not prosper in his dayes: for no man of his seed shall prosper, sitting upon the throne of David, and ruling any more in Judah: yet it is evident by this place, that he had severall sonnes after he was carried into Babylon; to wit, Assir, and Salathiel, and Malchiram, &c. eight in number; unlesse we should conceive, that Salathiel and those that follow were the grandchildren of Jeconiah, by his sonne Assir, as the words seeme to imply, Assir, Salathiel his sonne; or that Salathiel was called Assir Salathiel, which may seeme the more probable, because, Assir signifieth one in bonds; and so Salathiel might be called in reference to Jeconiahs being carried bound into Babylon, (as we see the like in Gershom, Exod. 2.22.) as also because Salathiel is named as the sonne of Jeconiah, Matth. 1.12. And after they were brought to Babylon, Jeco∣nias begat Salathiel. Indeed some conceive that Salathiel came of the stock of Na∣than, and is here onely mentioned as a sonne of Jeconiah, because he succeeded in some kind of government after Jeconiah, and that he was of the stock of Nathan: But me thinks it is farre more probable that this Salathiel here mentioned, and so a∣gain, Matth. 1.12. was indeed the true sonne of Jeconiah, and that both Salathiel and Zerubbabel mentioned by Luke, chapter 3.27. are diverse from these mentioned here, and in Matthew.

Vers. 19. And the sonnes of Pedaiah were, Zerubbabel and Shimei.] Pedaiah is mentioned in the former verse, as a sonne of Jeconiah, and made here the father of Zerubbabel; evident indeed it is, that Salathiel had also a sonne called Zerubbabel, Matth. 1.12. and Salathiel begat Zorobabel. Hag. 1.1. In the second yeare of Darius — came the word of the Lord by Haggai the prophet, unto Zerubbabel the sonne of Shealtiel. But this Zerubbabel was it seemes the sonne of Pedaiah, who was the brother or uncle of Salathiel.

And the sonnes of Zerubbabel; Meshullam, and Hananiah, and Shelomith their sister.] Probable it is that these two sonnes of Zerubbabel are here mentioned;

first by themselves, with their sister Shelomith, because these he had by one wife, and the other five mentioned in the following verse, by another.

Vers. 21. And the sonnes of Hananiah; Pelatiah, and Jesaiah: the sonnes of Rephaiah, the sonnes of Arnan, &c,] That is, all these families were of the stock of Hananiel.

Vers. 22. And the sonnes of Shechaniah; Shemaiah: and the sonnes of She∣maiah; Hattush, and Igeal, and Bariah, and Neariah, and Shaphat, six.] That is, the sonnes of Shechaniah were six, to wit, reckoning his sonne Shemaiah, and his five grand-children, the sonnes of Shemaiah.

CHAP. IIII.

Vers. 1. THe sonnes of Judah; Pharez, Hezron, &c.] That is, the posterity of Judah: for onely Pharez was Judahs sonne immediately, and Hezron was the sonne of Pharez, and Carmi called also Chelubai and Caleb was the sonne of Hezron, chap. 2.9, 18. and Hur was the sonne of Carmi or Caleb, chap. 2.19. and Shobal was the sonne of Caleb, the sonne of Hur, chap. 2.50. and Reaiah, or Haroe, chap. 2.52. was the sonne of Shobal; and because this Sho∣bals posterity were here to be more fully expressed, vers. 2. therefore in the first verse it is shewen briefly, how he was lineally descended from Judah; from hence unto the tenth chapter the families of all the severall tribes are expressed be∣sides Zebulon and Dan; and Dan some say is omitted, because there was but one family of that tribe, to wit, the family of Hushim, Gen. 46.23. But why the genealogies of these two tribes are omitted, I conceive we cannot certainly say; yet see what is noted afterwards, chap. 7.6.

Vers. 3. And these were of the father of Etam, &c.] It is not expressed who was this father of Etam, that is, this father of the inhabitants of Etam; onely by the last words of the fourth verse it is clear, that both he and his sonnes were of the posterity of Hur, and perhaps by Shobal the sonne of Caleb, the sonne of Hur, as those were, mentioned in the former verses; for in the latter end of the fourth verse, with reference to that which went before, it is said, These are the sonnes of Hur the first-born of Ephratah, that is, the first born of Caleb by his wife E∣phratah, chap. 2.19. the father of Beth-lehem for he was the grandfather of Sal∣mah, who was the father of the inhabitants of Beth-lehem, chap. 2.50, 51.

Vers. 5. And Ashur the father of Tekoa, had two wives, &c.] This Ashur was the posthumus sonne of Hezron, born of his wife Abiah after Hezron was dead, chap. 2.24.

Vers. 8. And Coz begat Anub, and Zobebah, and the families of Aharhel, &c.] It is not expressed here who was the father of this Coz; but by the joyning of these words to those that went before, it may seem that he was the sonne of He∣lah or Ethnan, the last mentioned in the former verse, and so of the posterity of Ashur.

Vers. 9. And Jabez was more honourable then his brethren, &c.] Jabez is here mentioned as the father of one of the forenamed families of Aharhel.

Vers. 11. And Chelub the brother of Shuah, begat Mehir, &c.] This Chelub is, (as I conceive) added as another head of the families of Aharhel, mentioned vers. 8.

Vers. 12. These are the men of Recah.] That is, these sonnes of Chelub were the inhabitants of Rechah.

Vers. 13. And the sonnes of Kenaz; Othniel, &c.] It is not expressed whose sonne Kenaz was, but probably it may be thought by the adding of this to that which went before, that he was the sonne of Chelub, vers. 11.

Vers. 14. And Meonothai begat Ophrah.] Who was also (as it seems) the sonne of Othniel, as was also Hathath, mentioned in the former verse.

And Seraiah begat Joab, the father of the valley of Charashim, &c.] Or crafts∣men; which stood in the confines of Judah and Benjamin. See Neh. 11.31 35.

Vers. 15. And the sonnes of Caleb the sonne of Jephunneh, &c.] Who was the sonne of Kenaz, or at least of his posterity, and therefore called the Kenezite, Numb. 32.12.

Vers. 16. And the sonnes of Jehaleleel; Ziph, and Zipha, Tyria, and Asare∣el.] And Jehaleleel was also it seems the sonne of Kenaz, mentioned the last in the foregoing verse.

Vers. 17. And the sonnes of Ezra were, Jether, &c.] The sonne (as it seems) of Asareel.

And she bare Miriam, &c.] To wit, the wife of Ezra.

Vers. 18. And his wife Jehudijah bare Jered, &c.] This was a second wife of Ezra.

And these are the sonnes of Bithiah the daughter of Pharaoh, which Mered took, &c.] The sonnes of Ezra being named, here we have next expressed the sonnes of Mered, who was one of Ezra's sonnes, vers. 17. He had it seems also two wives, the first Bithiah the daughter of Pharaoh, as here it is expressed; the second Hodiah the sister of Maham, vers. 19. and by these Mered had the father of Keilah the Gar∣mite, and Eshtemoa the Maachathite, vers. 19. This I conceive is the plainest expo∣sition of this intricate place.

Vers. 20. And the sonnes of Shimon were, Amnon, and Rinnah, Ben-hanan, and Tilon.] It is not expressed whose sonne this Shimon was, onely it is generally thought that he is reckoned as one of Chelubs posterity, mentioned vers. 11.

And the sonnes of Ishi were, Zoheth, and Ben-zoeth.] This Ishi was happely the sonne of Filan before mentioned.

Vers. 22. Who had the dominion in Moab, &c.] It seems that in the times when the Moabites were tributaries to the kings of Judah, these sonnes of Shelah before mentioned, were by their appointment governours in Moab.

Vers. 23. These were the potters and those that dwelt amongst plants and hedges: there they dwelt with the king for his work.] That is, of these sonnes of Shelah came also those that were potters, and those that dwelt amongst plants and hedges; that is, those that were gardiners and husbandmen to the kings of Judah.

Vers. 24. The sonnes of Simeon were, Nemuel, &c.] Because the tribe of Simeon had their inheritance assigned them within the inheritance of the children of Judah, Josh. 19.1. therefore is their genealogy here joyned with Judahs. Here are but five sonnes of Simeon mentioned, whereas Gen. 46.10. there are six mentioned, which may be, because happely one of them never came to be reckoned, as the head of a fa∣mily; yea happely died without issue: nor need we be troubled that their names

are not the same, since the Israelites had usually two or three severall names.

Vers. 31. These were their cities, unto the reigne of David.] Either this is ad∣ded, because there was in the cities of Simeon some alteration in Davids time, to wit, because one of these cities, namely Ziklag, having been in the possession of the Philistines, was by Achish given to David, and thenceforth being a part of the crown land of the kings of Judah, it was ordinarily reckoned one of Judahs cities; or else onely to expresse, that even unto Davids time (not excluding the times fol∣lowing) they were esteemed the inheritance of Simeon, as here is said. Yet some understand this clause thus; These were their cities, unto the reigne of David, that is, so long as the kingdome of Judah remained in Davids posterity, to wit, untill the captivity of Babylon.

Vers. 32. And their villages were, &c.] That is, their towns or cities unwalled.

Vers. 34. And Meshobab, and Jamlech, &c.] These are mentioned because they were in their time great men, and because of that particular exploit they did, vers. 39, 40, &c. though it be not expressed from which of his sonnes they descended.

Vers. 41. And these written by name, came in the dayes of Hezekiah king of Judah, and smote their tents, &c.] To wit, the tents of the children of Ham; that is, the Canaanites that dwelt there before, vers. 40. and so the posterity of Simeon dwelt in their room. This must needs be done in the beginning of Hezekiahs reigne, for in the sixth yeare of his reigne, the ten tribes were carried away captive, 2. Kings 18.10, 11. And at the end of three years they took it: even in the sixth yeare of Hezekiah (that is the ninth yeare of Hoshea king of Israel) Samaria was taken. And the king of Assyria did carry away Israel unto Assyria. So that it seems they did not long enjoy these their new conquests, unlesse happely this new colony of the tribe of Simeon, were part of that small remnant of the ten tribes that were not car∣ried away (and that happely because they dwelt farre up in the kingdome of Judah) but remained in the land even in the dayes of Josiah, Hezekiahs grandchild; whence is that. 2. Chron. 24 9. And when they came to Hilkiah the high Priest, they deli∣vered the money that was brought into the house of God, which the Levites that kept the doore had gathered of the hand of Manasseh, and Ephraim, and of all the remnant of Israel, and of all Judah and Benjamin, and they returned to Jerusalem.

CHAP. V.

Vers. 1. HE was the first born, but forasmuch as he defiled his fathers bed, his birth-right was given unto the sonnes of Joseph, &c.] Because it might be questioned why the genealogy of Reuben was not first set down, who was Jacobs first-born sonne, this clause is inserted, wherein two reasons are given why Judahs genealogy was first set down, and not Reubens; the first, because though Reuben was Jacobs first-born, yet for his incest with his fathers concubine, he lost his birth-right, and it was given to the sonnes of Joseph▪ Gen. 48.5. who was the eldest sonne of Rachel, that should have been his first wife, concerning which see the note there: the other, because the genealogie was not to be reckoned after the birth right; that is, either as it was Reubens by nature, or as it was the sonnes of Joseph by Jacobs gift (to wit, in regard of a double portion of inheritance) but Judahs genealogy was to have the preheminence, because the tribe of Judah had alwayes the honour of being

esteemed the chief of the tribes, Judah prevailed above his brethren, and of him came the chief ruler, to wit, David and his successours kings of Judah; yea, at last Christ also the promised Messiah, of whom David was a type.

Vers. 4. The sonnes of Joel; Shemaiah his sonne, &c.] Amongst the posterity of Reuben Joel is here particularly mentioned, because of him Beerah descended, v. 6. who was the prince of the Reubenites at the time of the captivity, and then amongst others carried away captive. Whose sonne Joel was it is not expressed, onely it is thought most probable, that he was of the stock of Hanoch Reubens eldest sonne; because Beerah who descended from him, was Prince of the Reubenites at the time of the captivity.

Vers. 7. And his brethren by their families, (when the genealogie of their gene∣rations was reckoned) were the chief, Ieiel, and Zechariah, &c.] That is, the chief of the rest of the Reubenites his brethren (when the genealogy of their generations was reckoned, to wit, either in the dayes of Jotham, vers. 17. or rather at the capti∣vity) were Jeiel, and Zechariah, and Bela, the three heads happely then living of the other three families of the Reubenites, descended of Pallu, Hezron, and Carmi.

Vers. 8. Who dwelt in Aroer, &c.] That is, the Reubenites before mentioned.

Vers. 10. And in the dayes of Saul they made warre with the Hagarites, &c.] That is, the Ishmaelites, the posterity of Abraham by Hagar: and the Gadites and half tribe of Manasseh, joyned with them in this warre, vers. 18, 19. The sonnes of Reuben, and the Gadites, and half the tribe of Manasseh, of valiant men, men able to bear buckler and sword, and to shoot with bow, and skilfull in warre, were foure and fourty thousand seven hundred and threescore that went out to the warre. And they made war with the Hagarites, with Jetur, and Nephish, and Nodab.

Vers. 12. Joel the chief, and Shaphan the next, &c.] These were heads either of severall families or houses in the tribe of Gad, either at the time of the captivity, or in the dayes of Jotham, ver. 17. when they were reckoned by their genealogies.

Vers. 14. These are the children of Abihail the sonne of Huri, &c.] That is, the seven before mentioned were of the stock of Abihail, who was the sonne of Huri, &c.

Vers. 16. And they dwelt in Gilead in Bashan, &c.] But how then was all Bashan given unto the half tribe of Manasseh, Deut. 3.13. And the rest of Gilead and all Bashan being the kingdome of Og gave I unto the half tribe of Manasseh: all the region of Argob, with all Bashan, which was called the land of giants. I an∣swer, that it was all that Bashan that was the kingdome of Og that was given to them; but it seems some other part of the countrey adjoyning, which was not of Ogs kingdome, was also called Bashan, wherein the Gadites dwelt; or, the Manassites had all Bashan, that is, all in a manner.

Vers. 17. All these were reckoned by genealogies in the dayes of Jotham king of Judah, and in the dayes of Jeroboam king of Israel.] That is, towards the latter end of the reigne of Jeroboam the second, when Jotham the sonne of Uzziah go∣verned the kingdome, because his father was stricken with leprosie, 2. Kings 15.1, 5. or else the words may be meant of two severall times when the genealogies of the Israelites were taken and reckoned, one in the dayes of Jeroboam, the other in the dayes of Jotham.

Vers. 19. And they made warre with the Hagarites, with Jetur, and Nephish,

and Nodab.] Which were severall families or plantations of the Ishmaelites or Ha∣garites, as is evident Gen. 25.15.

Vers. 24. And these were the heads of the house of their fathers, even Epher, &c.] See the note above, ver. 12.

CHAP. VI.

Vers. 1. THe sonnes of Levi; Gershon, &c.] Levi was next in age to Reuben (Si∣meon onely excepted, whose genealogy was joyned with Judahs, chap. 4.24. because they dwelt amongst the tribe of Judah) and therefore is Levies genealo∣gie next recorded: for the genealogie of Gad, and the half tribe of Manasseh is one∣ly inserted with Reubens in the former chapter, because they dwelt together with the Reubenites without Jordan.

Vers. 4. Eleazar begat Phinehas, Phinehas begat Abishua, &c.] Eleazar succeed∣ed his father Aaron in the high priesthood, in the fourtieth yeare after their coming out of Egypt, Numb. 20.25, &c. and 33.18. and was high priest all the time of Jo∣shua, and died immediately after him, as may seem by the relation of their deaths together, Josh. 24.29, 33. Phinehas his sonne that succeeded him, was he that slew Zimri and Cozbi in the wildernesse, and had thereupon a promise from God, that the high priesthood should be settled upon him and his seed for ever: see Numb. 25.7.—13. He succeeded his father Eleazar about the death of Joshua, Josh. 24.29, 33. How long he lived high priest it is no where expressed; but probable it is he was high priest all the time that the people served the Lord after Joshuahs death, in the dayes of the elders that out-lived Joshua, Judg. 2.7. and perhaps in the time of the first re∣volting of the people in the time of the Judges (which must needs then be a matter of much grief to a man of such zeal as he was) for it is evident that when the Israelites made warre against Benjamin, he was high priest, Josh. 20.28. And Phinehas the sonne of Eleazar, the sonne of Aaron stood before it in those dayes. As for the next three that follow, Abishau, & Bukki his sonne, and Ʋzzi his sonne, they were it seems high priests in those corruptest times of Israel under the Judges: whereto agrees that which is by some said, that in the dayes of Uzzi it was that Eli (and so his po∣sterity after him) got the high priests office, not being of Eleazars stock, but of the stock of Ithamar: and if so it were, then the foure next following of the stock of Eleazar were never high priests, to wit, Zerahiah, and Meraioth, and Amariah, and Ahitub; but Zadok the sonne of Ahitub, vers. 8. was the first that recovered that dignity again, which was in the dayes of Solomon, who thrust out Abiathar of the posterity of Eli, and of the stock of Ithamar, from being high priest, and put Za∣dok the sonne of Ahitub in his room, 1. Kings 2.27, 35.

Vers. 10. And Johanan begat Azariah, (he it is that executed the priests office in the temple that Solomon built in Jerusalem.] That is, this is that Azariah of whom such honourable mention is made in the book of the Chronicles, 2. Chron. 26.16. &c. who did so worthily execute & maintain the honour and office of the priesthood against the intrusion and usurpation of Uzziah the king of Judah; and it is expressely noted that it was in the temple which Solomon built in Jerusalem, be∣cause at the time when this was written, there was another Temple in Jerusalem built by Zerub-babel. Yet some understand these words of Johanan the father of Aza∣riah,

that he was that Jehoiada that was high priest in the dayes of Athaliah, by whom both the Temple and Common-wealth were preserved, when they were in danger to be ruined by her.

Vers. 13. And Shallum begat Hil••iah.] Who found the book of the Law in the dayes of Josiah, 2. Kings 22.8.

Vers. 14. And Azariah begat Seraiah, &c.] Seraiah was the high priest whom Nebuchadnezzar slew: see 2. Kings 25.18,—21. He was also the father or grand-fa∣ther of Ezra, Ezra 7.1. Now after these things in the reigne of Artaxerxes king of Persia, Ezra the sonne of Seraiah, the sonne of Azariah, the sonne of Hilkiah, &c. and then Jehozadak his sonne was the father of Josuah, who was so famous at the return of the Jews, and the rebuilding of the Temple, Hag. 1.1. In the second yeare of Darius the king, in the sixth moneth, in the first day of the moneth, came the word of the Lord by Haggai the Prophet, unto Zerubbabel the sonne of She∣altiel, governour of Judah, and to Josuah the sonne of Josedech the high priest.

Vers. 19. And these are the families of the Levites according to their fathers.] That is, of these before named were the severall families of the Levites called, to wit, the family of the Libnites, &c.

Vers. 20. Of Gershom; Libni his sonne, Jahath his sonne, Zimmah his sonne, &c.] Here follows a catalogue of those that were successively the Heads both of the Gershonites, Kohathites, and Merarites; perhaps unto the dayes of David, who did dispose of the Levites into new orders: and whereas Zimmah is here said to be the sonne of Jahath, thereby is meant that he was his grandchild: for Shimei was the sonne of Jahath, and Zimmah the sonne of Shimei, vers. 42, 43.

Vers. 25. And the sonnes of Elkanah; Amasai, and Ahimoth.] The sonnes of Elkanah are here more particularly expressed, because from him descended that Elka∣nah, who was the father of Samuel.

Vers. 26. As for Elkanah, the sonnes of Elkanah; Zophai his sonne, &c.] This is another Elkanah, who was the sonne of Mahath, and grandchild of Amasai, men∣tioned in the former verse, as is evident, vers. 35, 36.

Vers. 27. Jeroham his sonne, Elkanah his sonne.] The father of Samuel.

Vers. 31. And these are they whom David set over the service of song in the house of the Lord, &c.] That is, these are they that David made chief in the three quires of singers after the Ark had rest, that is, after it was brought to Davids house (for before it was removed from one place to another) to wit, these mentioned in the sequel of this chapter; Heman of the Kohathites, ver. 33. who was the chief, and therefore had the middle quire, and Asaph (who stood on Hemans right hand) v. 39. and was of the Gershonites; and Ethan, who was also called Jeduthun, chap. 25.1. and was of the Merarites, and stood on Hemans left hand, ver. 44. These were in their times famous men, as being the chief singers, and withall Prophets, and pen∣men of some of the Psalmes; 2. Chron. 29.30. Moreover, Hezekiah the king, and the princes commanded the Levites to sing praise unto▪ the Lord with the words of David, and of Asaph the seer.

Vers. 33. Heman a singer, the sonne of Joel, the sonne of Shemuel.] That is, Sa∣muel; for Heman was Samuels grandchild.

Vers. 50. And these are the sonnes of Aaron; Eleazar his sonne, Phinehas his

sonne, &c.] By occasion of the mention that is made of the severall offices and im∣ployments of the priests in the foregoing verse, the catalogue of the sonnes of Elea∣zar is here again set down unto the dayes of David, by whom the priests were divi∣ded into foure severall orders.

Vers. 57. And to the sonnes of Aaron they gave the cities of Judah, &c.] And Simeon, Josh. 21.9. And they gave out of the tribe of the children of Judah, and out of the tribe of the children of Simeon, these cities which are here mentioned by name.

Vers. 60. All their cities throughout their families, were thirteen cities.] To wit, the eleven here mentioned, and Ain in Judahs portion, and Gibeon in Benja∣mins, which are reckoned amongst the rest, Josh. 21.16, 17. but are not here men∣tioned.

Vers. 61. And unto the sonnes of Kohath, which were left of the family of that tribe, were cities given out of the half tribe, &c.] That is, to the rest of the sonnes of Kohath, to wit, those that were not of the priests the sonnes of Aaron, there were cities given out of the half tribe of Manasseh, that was placed within Jordan; yea, and by lot there were given them in all ten cities, to wit, foure out of the tribe of Ephraim, and foure out of the tribe of Dan, and two out of the half tribe of Ma∣nasseh, most of which are expressed by name, vers. 67, &c. and more fully, Josh. 21.21.

Vers. 65. And they gave by lot—these cities which are called by their names.] To wit, above, ver. 57, &c.

Vers. 66. And the residue of the families of the sonnes of Kohath, had cities, &c.] Here the cities that were given to the rest of the Kohathites are expressed also by name, which were before spoken of, ver. 61. as they are also Josh. 21.20. though indeed many of the names there and here differ; concerning which see the notes there.

Vers. 69. And Aijalon with her suburbs, &c.] These were given them out of the tribe of Dan; as also Eltekeh and Gibbethon, which are not here mentioned, Josh. 21.23, 24.

CHAP. VII.

Vers. 1. NOw the sonnes of Issachar were, Tola, and Puah, Jashub, &c.] This Puah and Jashub we called Phuvah and Job, Gen. 46.13. Having before set down the genealogies of Reuben, Simeon, Levi, and Judah, Issachars is next here related, because Issachar was Jacobs next sonne by Leah.

Vers. 2. Whose number was in the dayes of David two and twenty thousand and six hundred.] To wit, when he appointed Joab to number the people, 2. Sam. 24.1.

Vers. 3. And the sonnes of Uzzi; Izrahiah: and the sonnes of Izrahiah; Mi∣chael, and Obadiah, and Joel, Ishiah, five.] That is, there were five descended of Uzzi, to wit, Izrahiah, and his foure sonnes.

Vers. 4. And with them, by their generations, after the house of their fathers were bands of souldiers, &c.] Hereby it is evident that there were six and thirty thousand men of the posterity of Uzzi alone; so that the two and twenty thousand six hundred, mentioned before vers. 2. was the number of the posterity of Tola by his other sonnes, Uzzi being excepted, whose posterity are here numbred by them∣selves, as being more then all the rest together.

Vers. 5. And their brethren among all the families of Issachar, were men of might, &c.] That is, all the children of Issachar together, were fourescore and seven thousand men of might when Joab numbred them.

Vers. 6. The sonnes of Benjamin; Bela, and Becher, and Jodiael, three.] Jedia∣el is called Ashbel, Gen. 46.21. Zebulun was the sixth sonne of Leah, born next af∣ter Issachar; but neither Zebuluns nor Dans genealogie is at all here mentioned; per∣haps because at the return of the people out of Babylon, (when it is thought that Ezra wrote this book) their genealogies were not found. Benjamins genealogy is therefore next inserted, who was the sonne of Rachel; yet here are but onely three of Benjamins ten sonnes mentioned, perhaps because the posterity of these onely were numbred, when Joab numbred the people, vers. 2.

Vers. 12. Shuppim also, and Huppim, &c.] That is, these also were of Benja∣mins posterity.

Vers. 13. The sonnes of Naphtali; Jahziel, and Guni, and Jezer, and Shallum, the sonnes of Bilhah.] That is, the grand-children; for Bilhah Rachels handmaid was the mother of Naphtali, whose sonnes these were.

Vers. 14. The sonnes of Manasseh; Ashriel whom she bare, &c.] There was an Ashriel that was the sonne or one of the posterity of Gilead, Numb. 26.30, 31. These are the sonnes of Gilead: of Jeezer, the family of the Jeezerites: of Helek, the family of the Helekites: And of Asriel, the family of the Asrielites: and of She∣chem, the family of the Shechemites: either therefore this was another Ashriel, the immediate sonne of Manasseh by his wife; whereas Machir was Manassehs sonne by his concubine the Aramitesse: or else Ashriel is here reckoned onely as one of the po∣sterity of Manasseh; whom she bare, that is, either the wife of Gilead, or the wife of Hepher, the mother of Zelophehad, and thence it follows, vers. 15. that Zelophehad (who was the sonne of Hepher, the sonne of Gilead, Num. 27.1.) was the second, that is, the second sonne of Hepher, the younger brother of Ashriel. And if we thus take Ashriel for one of the posterity of Gilead the sonne of Machir, then we must understand that the following words, But his concubine the Aramitesse bare Ma∣chir, &c. are onely added, to shew that this Ashriel, and the rest afterward menti∣oned, were not the posterity of Manasseh by his wife, but by his concubine the A∣ramitesse:

Vers. 17. These were the sonnes of Gilead, &c.] To wit, Ashriel and Zelo∣phehad above mentioned; but not Peresh, and Sheresh, and his posteritie the last here mentioned: for they were the sonnes of Machir by Maachah, and so the bre∣thren of Gilead.

Vers. 18. And his sister Hammoleketh bare Ishhad, &c.] That is, Gileads sister.

Vers. 19. And the sonnes of Shemida were Ahian, &c.] And Shemida was also the sonne (or of the stock) of Gilead: see Numb. 26.30, 32.

Vers. 21. Whom the men of Gath that were born in that land slew, &c.] Either this must be referred to all those before named, vers. 20. the sonnes of Ephraim; Shuthelah, and Bered his sonne, and Tahath his sonne, &c. to wit, as taking them all to be the severall sonnes of Ephraim; namely that Shuthelah, vers. 20. was the sonne of Ephraim, and so also Bered (who seems to be mentioned as the sonne of Shuthelah) was another sonne of Ephraim, and Tahath another, and so on forward:

who were all slain by the men of Gath, when the Israelites were in Egypt: or else (if this seems not so probable, because then Ephraim should have two sonnes called Shuthelah, and two called Tahath) then though those in the twentieth verse be taken as severall generations, to wit, that Shuthelah was the sonne of Ephraim, and Bered his grandchild, and Tahath his grandchild, and so forward, yet Zabad the first men∣tioned vers. 21. must be reckoned another sonne of Ephraim, and Shuthelah, and Ezer, and Elead his grandchildren, whom the men of Gath slew: or thirdly, if all those before mentioned be reckoned as severall succeeding generations, to wit, that Shuthelah the sonne of Ephraim begat Bered, and Bered Tahath, and Tahath Ela∣dah, and Eladah Tahath, and Tahath Zabad, and Zabad Shuthelah, and Ezer, and Elead, then the words (whom the men of Gath slew, &c.) must be referred onely to some of the former of these here mentioned: or fourthly, that which follows, vers. 22. And Ephraim their father mourned many dayes, and his brethren came to com∣fort him, must be meant of Zabad, who was called also Ephraim, perhaps onely because he was the head of that tribe; for it is not possible, that Ephraim should live to see these last here mentioned, if they be all taken as severall succeeding ge∣nerations, to wit, seven generations. However, though this which is said concern∣ing the cause why the men of Gath slew them; to wit, because they came down to take away their cattell, may be meant of the Philistines of Gath, that coming up∣on the Israelites dwelling then in Egypt, to take away their cattell, they slew these sonnes of Ephraim, that armed themselves to resist them; yet rather I think it is meant of the sonnes of Ephraim, to wit, that there being usually warre betwixt E∣gypt and the Philistines their neighbours (to which those places may have reference, Exod. 1.10. Come on, let us deal wisely with them, lest they multiply, and it come to passe, that when there fall out any warre, they joyn also unto our enemies, and fight against us, and so get them up out of the land, and 13.17. And it came to passe when Pharaoh had let the people go, that God led them not through the way of the land of the Philistines, although that was near: for God said, Lest peradventure the people repent when they see warre, and they returne to Egypt.) the sonnes of Ephraim at a certain time armed themselves to make an inrode upon the land of the Philistines, and were slain by the men of Gath; for why is it said, the men of Gath that were born in that land, but to intimate, that they inhabited the land that was invaded by the sonnes of Ephraim? and of this slaughter of the Ephraimites, some un∣derstand that place, Psal. 78.9. The children of Ephraim being armed and carrying bowes, turned back in the day of battel.

Vers. 24. And his daughter was Sherah, who built Beth-horon the nether, and the upper, &c.] That is, Sherah famous in her time for building, that is, rebuilding, beautifying, and fortifying these cities, (for the upper and nether Beth-horon were cities in Canaan before the Israelites possessed them, Josh. 16.6.) she was also of the stock of Beriah: for had she been the immediate daughter of Beriah, the sonne of Ephraim, she could not have lived to enter the land of Canaan.

Vers. 26. Ammihud his sonne, Elishama his sonne.] Who was prince of the children of Ephraim at their going down out of Egypt. Numb. 7.48. On the se∣venth day, Elishama the sonne of Ammiud, prince of the children of Ephra∣im, offered.

Vers. 35. And the sonne of his brother, Helem.] That is, Helem was the sonne of Shomers brother, called before vers. 32. Hotham.

Vers. 38. And the sonnes of Jether, &c.] This Jether is called Ithran in the former verse, as most conceive.

Vers. 39. And the sonnes of Ulla, &c.] Who was happely another sonne of Jether, or else his grandchild the sonne of Ara before mentioned.

Vers. 40. And the number throughout the genealogie of them that were apt to the warre and to battel, was twenty and six thousand men.] To wit, happely when they were numbred in the dayes of David, as above vers. 2.

CHAP. VIII.

Vers. 1. NOw Benjamin begat Bela his first-born, &c.] Some thing was be∣fore said concerning three of Benjamins sonnes, chap. 7.6. but here the genealogie of Benjamin is more fully expressed. 1. Because the tribe of Benja∣min did alwayes most constantly adhere to the house and kingdome of David. And secondly to discover the stock of Saul the first king of Israel. Indeed Gen. 46.21. there are ten sonnes of Benjamin named, but the genealogie of five of them onely is here recorded; because happely of the others there were no men of any great re∣nown, or perhaps because their genealogies were lest, Ashbel the second, is called also Jediael, chap. 7.6. and Aharah Ahiram. Numb. 26.38. and Ehi, Gen. 46.21. and Nohah Naaman, Gen. 46.21. and Rapha Rosh, Gen. 46.21.

Vers. 3. And the sonnes of Bela were, Addar, and Gera, &c.] Five other sonnes of Bela are mentioned, chap. 7.7. to which here are added nine more, nei∣ther is it necessary that we should think that all these were the immediate sonnes of Bela; (for here we see are two Geraes mentioned, and men do not use to call two sonnes by one name) but onely that they were men of renown of his posterity.

Vers. 6. And these are the sonnes of Ehud, &c.] The meaning of this place (I conceive) is, that some of these before mentioned that were of the posterity of Be∣la, were more immediately the sonnes of Ehud, chief of the fathers of the inhabi∣tants of Geba, who finding that place too strait for them, removed themselves to Manahath, together with Naaman, and Ahiah called Ahoah vers. 4. and Gera, and dwelt there.

Vers. 7. He removed them, and begat Ʋzza, and Ahihud.] That is, Ehud or Gera removed them, and being seated in Manahath, he begat Uzza and Ahihud.

Vers. 8. And Shaharaim begat children in the countrey of Moab, after he had sent them away.] That is, after Ehud or Gera had sent away this colony from Ge∣ba to Manahath, Shaharaim (who was it seems one of them) begat children in the land of Moab, whither it seems upon some occasion he was removed.

Hushim and Baara were his wives.] Hushim called also Hodesh, vers. 9.

Vers. 12. The sonnes of Elpaal; Eber, &c.] To wit, besides those that dwelt in Jerusalem mentioned, vers. 17, 18, 28.

Vers. 13. Beriah also and Shema, who were heads of the fathers of the inhabi∣tants of Aijalon, who drove away the inhabitants of Gath.] To wit, that they might dwell in their room; yet some understand it, that they came upon the men of Gath, when they had slain the sonnes of Ephraim, and put them to flight, so re∣venging the death of their brethren.

Vers. 14. And Ahio, Shashak, and Jerimoth, &c.] Here begins the catalogue of the heads of the severall families of Benjamin that inhabited Jerusalem. First, the sonnes of Beriah the sonne of Elpaal, vers. 14, 15, 16. Secondly, the sonnes of Elpaal, vers. 17, and 18. Thirdly the sonnes of Shimhi, or vers. 13. Shema the sonne of Elpaal, vers. 19, 20, 21. Fourthly, the sonnes of Shashak, vers. 22, 23, 24, 25. who was a sonne of Beriah, vers. 14. And fifthly, the sonnes of Jeroham, who is no where else mentioned, vers. 26, and 27.

Vers. 33. And Ner begat Kish, &c.] This Ner the grandfather of Saul, was al∣so called Abiel, 1. Sam. 9.1. Now there was a man of Benjamin whose name was Kish, the sonne of Abiel, the sonne of Zeror, &c. and he had (besides Kish) a sonne also called Ner, the father of Abner, 1. Sam. 14.50.51.

Vers. 36. And Ahaz begat Jehoadah.] Called also Jarah, chap. 9.42.

Vers. 37. Rapha was his sonne.] Called also Rephaiah, chap. 9.43.

CHAP. IX.

Vers. 2. NOw the first inhabitants, &c.] In the former chapters we had the gene∣alogies of those that were before the Babylonian captivity; but here now we are told who they were that returned out of Babylon, Now the first inha∣bitants that dwelt in their possessions in their cities were the Israelites; that is, those who first returned from Babylon, and were again settled in their severall possessions were the children of Israel (for not onely those of Judah and Benjamin, but some also of the other tribes returned thence, vers. 3. to wit, such as sled to Judah when the ten tribes were first carried away by Tiglath-pileser and Shalmaneser; and such as did at first leave the land of Israel, when Jeroboam did first set up his golden calves there: the priests also, the Levites and the Nethinims, that is, (as the word signifieth) men given, to wit, to God and to the service of the Temple, and it is meant of the Gibeonites; see the note Josh. 9.21.

Vers. 3. And in Jerusalem dwelt of the children of Judah, and of the children of Benjamin, &c.] To wit, every tenth man amongst them chosen by lot, and such as did besides voluntarily offer themselves to dwell there, Nehem. 11.1, 2. And the rulers of the people dwelt at Jerusalem; the rest of the people also cast lots, to bring one of ten to dwell in Jerusalem, the holy city, and nine parts to dwell in other cities. And the people blessed the men, that willingly offered themselves to dwell at Jerusalem.

Vers. 5. And of the Shilonites; Asaiah the first born, &c.] That is, the sonnes of Shiloni, Neh. 11.5. and he that is here called Asaiah, is in likelyhood the same that is there called Maaseiah.

Vers. 7. Sallu the sonne of Meshullam, the sonne of Hodaviah, the sonne of Hasenuah, &c.] Nehem. 11.7. Meshullam is said to be the sonne of Joed, the sonne of Pedaiah; either therefore Meshullams father was called both Joed and Hodaviah, and his grandfather both Pedaiah and Hasenuah; or else these here mentioned were his father and grandfather, and those mentioned in Nehemiah were his progenitours farther off.

Vers. 9. And their brethren, according to their generations, nine hundred and fifty and six.] Nehem. 11.8. they are said to have been nine hundred twenty and

eight; but there (it may seem) onely those are numbred that were chosen by lot to dwell in Jerusalem, here those also that did voluntarily proffer themselves to dwell there. Nehem. 11.2. And the people blessed all the men that willingly offered them∣selves to dwell at Jerusalem.

Vers. 11. And Azariah the sonne of Hilkiah, &c.] Called also Seraiah, Neh. 11.11. and it is said here that this Azariah or Seraiah was the ruler of the house of God, to wit, at the return of the people from Babylon: whereby is not meant that he was high priest, (for Joshua was then high priest, Hagg. 1.1.) but that he was the chief, or one of the chief of the inferiour priests, who were called the second priests, Numb. 3.32. And of his brethren there were when they returned from Ba∣bylon, eight hundred twenty and two, Nehem. 11.12.

Vers. 12. And Adaiah the sonne of Jeroham, the sonne of Pashur, &c.] Neh. 11.12. it is evident that there were three descents between Pashur and Jeroham; and there also, vers. 13. it is expressed, that of his brethren there were two hundred fourty and two.

And Maasiai the sonne of Adiel, the sonne of Jahzerah, &c.] Nehem. 11.13. he is called Amashai, the sonne of Azareel, the sonne of Ahasiai, the sonne of Me∣shilemoh, the sonne of Immer: and of this family it is said that there were, vers. 14. an hundred twenty and eight.

Vers. 14. And of the Levites, Shemaiah, &c.] Having formerly set down the chief of the priests that returned from Babylon, here he also addes who were the chief of the Levites that returned; of whom there were at Jerusalem (besides those that were seated elsewhere, and the porters, and others afterwards mentioned) two hundred fourescore and foure, as is noted Nehem. 11.18.

Vers. 15. Mattaniah the sonne of Micah, the sonne of Zichri.] Called also Zabdi. Nehem. 11.17.

Vers. 16. And Obadiah the sonne of Shemaiah, that dwelt in the villages of the Netophathites.] Who were of the tribe of Judah, amongst whom the Levites were seated at first, till their cites could be assigned them.

Vers. 17. And the porters were Shallum and Akkub, &c.] That is, these were the chief; for of them in all there were an hundred seventy and two, Nehem. 11.19. besides those that were porters in the inner entries, vers. 21, 22.

Vers. 18. Who hitherto waited in the kings gate eastward.] That is, Shallum the chief of them, and those of his course or family, unto the time of the writing of this book, waited in the east gate, which was called the kings gate, because formerly the kings of Judah used to go into the Temple at that gate.

Vers. 19. And Shallum the sonne of Kore and his brethren: (of the house of his father) the Korahites were over the work of the service, keepers of the gates of the Tabernacle.] That is, he and the rest of the Korahites, were keepers of all the outer gates of the tabernacle or Temple; for even the Temple is sometimes called the tabernacle.

And their fathers being over the host of the Lord, were keepers of the entry.] That is, and the fathers of them, the heads and chief of them kept the entry, that is, the entry by which they passed from the outer court into the court of the priests, the inward gate: or else it may be meant of the fathers of these Levites, who wai∣ted

upon the tabernacle before the Temple was built, and so is added onely to shew, that these Levites were now keepers of the gates of the temple, as their fathers in former times had waited at the entry of the Tabernacle; and were over the host of the Lord, that is, over the Levites, when after the manner of an host or army they pitched about the Tabernacle, when the Israelites went through the wildernesse. And indeed this exposition seems the more probable, because of that which follows in the next verse.

Vers. 20. And Phinehas the sonne of Eleazar was the ruler over them in time past.] That is, Phinehas the sonne of Eleazar, the sonne of Aaron, had the chief command over the Levites in time past.

Vers. 21. And Zechariah the sonne of Meshelemiah, was porter of the doore of the Tabernacle of the congregation.] That is, he (and perhaps his brethren) was porter of the doore that led out of the priests court into the Temple, so that his was of all the chief place; see chap. 26.1, 2.

Vers. 22. All these which were chosen to be porters in the gates, were two hun∣dred and twelve.] See the note above, vers. 17. and Nehem. 11. and chap. 23.5.

These were reckoned by their genealogies in their villages: whom David and Samuel the seer did ordain in their set office.] That is, whereas before the dayes of Samuel, the Levites did all promiscuously intend the whole service of the Taber∣nacle, when Samuel judged Israel, 1. Sam. 7.6. he it seems began to divide the work amongst them, and to appoint them their severall charges and imployments, which David afterward did much perfect, appointing so many severall courses for the severall services of the Temple, and so by their turnes they attended, in their se∣verall places, the work of Gods house.

Vers. 23. So they and their children had the over sight of the gates of the house of the Lord, namely, the house of the Tabernacle, by wards.] Some at one gate, and some at an other.

Vers. 25. And their brethren, which were in their villages, were to come after seven dayes from time to time with them.] That is, the brethren of the foure chief porters mentioned, vers. 17. served by turns; and every week one company went out, and another company came in.

Vers. 31. And Mattithiah, one of the Levites (who was the first born of Shal∣lum the Korahite,) had the set office over the things that were made in the pans.] That is, to look to the provision of flowre and such things as were kept in the trea∣suries and store-chambers requisite for these uses, and to deliver them at times con∣venient to the priests, by whom they were made ready, and offered to the Lord.

Vers. 33. And these are the singers, chief of the fathers of the Levites, who remaining in the chambers, were free.] That is, the Levites; they were also the singers in the Temple, who were freed from all other imployments, because they were continually imployed in that work.

Vers. 35. And in Gibeon dwelt the father of Gibeon, &c.] The stock of Saul is here again repeated, to make way to the story of the kings, which is begun with the death of Saul in the following chapter.

Vers. 37. And Gedor, and Ahio, and Zechariah.] Called Zacher, chap. 8.31.

Vers. 39. And Ner begat Kish, and Kish begat Saul, &c.] See the note, chap. 8.33.

CHAP. X.

Vers. 2. ANd the Philistines slew Jonathan, &c.] See the note 1. Sam. 31.2. in which chapter many other passages of this chapter are explained.

Vers. 6. So Saul died and his three sonnes, and all his house died together.] That is, all his servants and attendants that accompanied him in this warre, 1. Sam. 31. 6.

Vers. 10. And they put his armour in the house of their gods, &c.] That is, in the house of Ashtaroth. See 1. Sam. 31.10.

Vers. 12. And buried their bones under the oak, &c.] Having first burnt their bodies. See 1. Sam. 31.12, 13.

Vers. 13. So Saul died for his transgression which he committed against the Lord, even against the word of the Lord, &c.] To wit, both in not staying Samu∣els coming, as he was appointed, seven dayes, when he warred against the Philistines, and also in sparing Agag and the best of the spoil, contrary to the Lords command, in his warre against Amalek.

Vers. 14. And enquired not of the Lord.] See 1. Sam. 28.6.

CHAP. XI.

Vers. 1. THen all Israel gathered themselves to David unto Hebron, &c.] To wit, Ishbosheth being slain, when David had already reigned seven years in Hebron: for betwixt the death of Saul and this anointing of David by all the tribes of Israel, many things are recorded in the foure first chapters of the second of Samuel, which are here omitted: now what needs explanation in these three first verses, see in the notes upon 2. Sam. 5, 1, 2, 3.

Vers. 4. And David and all Israel went to Jerusalem, &c.] To wit, to take the strong hold of Zion, a part of Jerusalem which was still in the Jebusites possession; see 2. Sam. 5.6.

Vers. 5. And the inhabitants of Jebus said to David, Thou shalt not come hither.] Adding withall by way of derision, except thou take away the blind and the lame; of which see 2. Sam. 5.6.

Vers. 6. So Joab the sonne of Zeruiah went first up, and was chief.] Joab was before one of Davids chief captains, 2. Sam. 3.22, 23. but not the Generall over all his forces, or if he were, it was not over all the forces of Israel, but onely over the forces of Judah (for till now the other tribes had not taken them for their king:) that honour was now conferred upon him for this service of his, in taking the fort of Zion.

Vers. 8. And he built the city round about, even from Millo round about, &c.] See 2. Sam. 5.9.

Vers. 10. These also are the chief of the mighty men whom David had, &c,] See 2. Sam. 23.8.

Vers. 11. Jashobeam an Hachmonite, the chief of the captains, he lift up his spear against three hundred, &c.] Called also Adino the Eznite, and the Tachmo∣nite, 2. Sam. 23.8, 9.

Vers. 12. And after him was Eleazar the sonne of Dodo the Ahohite, who was

one of the three mighties, &c.] The second of the first three; see 2. Sam. 23.9. the third was Shammah, 2. Sam. 23.11. whose name is not here expressed; concern∣ing whom, and the brave exploit here mentioned of this Eleazar and Shammah, see 2. Sam. 23.11. Eleazar when he had done slaying them, was not able to take his hand from his sword

Vers. 15. Now three of the thirty captains went down to the rock to David, &c.] See 2, Sam. 23.13.

Vers. 17. And David longed, and said, Oh that one would give me drink of the water of the well of Beth-lehem, &c.] See the notes concerning this passage, 2. S••••. 23.15, 16.

Vees. 19. These things did these three mightiest.] That is, Davids three chief worthies; yet some conceive that it is meant of the second three, whereof Abishai was the chief. 1. Because the words immediately following, vers. 20. And Abishai the brother of Joab he was chief of the three, &c. seem to have respect to that which went before. 2. Because this is onely expressed thus, 2. Sam. 13.17. These things did these three mighty men, whence they inferre that they are here called the mightiest onely with respect to the thirty; of whom, or in regard of whom, they were the mightiest, not that they were the three chief of his worthies: but the first exposition I conceive most probable, see 2. Sam. 23.13.

Vers. 20. And Abishai the brother of Joab, he was cheif of the three.] See 2. Sam. 23.18.

Vers. 22. Benaiah the sonne of Jehoiada, the sonne of a valiant man of Kabzeel, &c.] See 2. Sam. 23.20.

Also he went down and slew a lion in a pit in a snowie day.] This may be added to intimate how the lion came to be shut up in a pit, to wit, the pits mouth being co∣vered with snow, as he was going over it he fell into it.

Vers. 24.These things did Benaiah the sonne of Jehoiada, and had the name a∣mong the three mightie.] See 2. Sam. 23.22.

Vers. 27. Shammoth the Harorite.] 2. Sam. 23.25. he is called Shammah the Ha∣rodite. So also are many other of the following names much different from those in Samuel, as may be observed by comparing both places together,

Vers. 34. The sonnes of Hashem the Gizonite, Jonathan the sonne of Shage the Hararite.] And Shammah the other sonne of Hashem, or Jashen, as is expressed, 2. Sam. 23.32, 33. though here omitted.

Vers. 41. Uriah the Hittite, Zabad the sonne of Ahlai, &c.] 2. Sam. 23. Uriah is the last mentioned; but to those some other are here added, because though they were not of the thirty, yet they were captains of great note and esteem in Davids armies.

CHAP. XII.

Vers. 3. THe chief was Ahiezer, &c.] To wit, of the children of Benjamin that came to help David, as is said in the foregoing verse.

Vers. 4. And Ishmaiah the Gibeonite, a mighty man among the thirty, and over the thirty.] That is, among and over the thirty warriers of the tribe of Benjamin here mentioned, that came to David to Ziglag, whose colonell he was.

Vers. 8. And of the Gadites there separated themselves unto David into the hold to the wildernesse, &c.] This may be meant of the hold at Ziklag, which was in the wildernesse of Judea, whither these Gadites came, men whose faces were like the faces of lions, that is, undaunted, fierce and terrible to their enemies.

Vers. 14. One of the least was over an hundred, and the greatest over a thousand.] That is, they were all captains of bands, (to wit, before they came to David, or after David began to reigne in Hebron) some of them over an hundred, some over a thou∣sand.

Vers. 15. These are they that went over Jordan in the first moneth, when it had over-flown all his banks.] Jordan did usually in the first moneth overflow all his banks; see Josh. 3.15. and 4.19. yet these Gadites (that must necessarily passe the river to come to the help of David, because they dwelt in the land of Sihon and Og beyond Jordan) would not hereby be kept from the succour of David, but made some shift to get over, either by swimming, or by boats, &c. and this is here noted, to shew how zealous they were in Davids cause: yet were there any enemies appointed to hinder their passage, happely this inundation of Jordan was an advantage to them, as making the enemy secure, when they thought because of the floud there was no danger of their coming over, and to that end happely it is expressed.

And they put to flight all them of the valleys, both toward the east, and toward the west.] This is either meant of such of Sauls souldiers as were in these troublesome times appointed to be in the valleys, that lay upon the banks of Jordan, to guard the foords and passages of Jordan, lest any well-affected to David should from those parts come over to his aid, upon whom these Gadites came suddenly, and scattered them, some flying one way, and some another; or rather (as some conceive) it is meant of the Philistines and others, who prevailing in the last warre wherein Saul was slain, had seised upon certain towns and villages in the valleys, whence they were immediately driven by these war-like Gadites.

Vers. 18. Then the spirit came upon Amasai, who was chief of the captains, and he said, Thine are we David, &c.] That is, God by his spirit moved him to an∣swer with such confidence, and detestation of all thoughts of treachery, as is after∣ward expressed, and that in the name of them all, that all jealousies concerning those of the tribe of Benjamin that were in their company, vers. 16. might be removed.

Vers. 21. And they helped David against the band of the rovers, &c.] To wit, the Amalekites that had burnt Ziklag, 1. Sam. 30.1, 2. whom David with his foure hun∣dred men pursued, vers. 10. taking these seven captains of Manasseh along with him that at that time were newly come to him for his help.

Vers. 22. For at that time day by day, there came to David to help him, untill it was a great host, like the host of God.] That is, innumerable as the Angels; Dan. 7.10. A fiery stream issued, and came forth from before him: thousand thousands mi∣nistred unto him, and ten thousand times ten thousand stood before him: the judge∣ment was set, and the books were opened. Besides, the Hebrews say a thing is of God when it is excellent, as Cedars of God, &c.

Vers. 24. The children of Judah that bare shield and spear, were six thousand and eight hundred, &c.] In many of the other tribes there are many more, yet was the tribe of Judah the greatest of all, and most zealous for David; but they had for∣merly

anointed David to be their king, neither was it therefore necessary that they should now approve their desire of him, by coming in such multitudes to be present at Hebron, at this solemnity of his being anointed king there over all Israel, as the other tribes did.

Vers. 27. And Jehoiada was the leader of the Aaronites.] The meaning of this is not, that Jehoiada was the high priest (for certainly Abiathar that came to David in his troubles, and brought the Ephod with him, 1. Sam. 23.6. was at this time high-priest) but the meaning is, that he was the chief of those of Aarons family that came now with the tribes of Israel to Hebron, to submit themselves to Davids go∣vernment, and to attend the solemnity of his inauguration there.

Vers. 28. And Zadok, a young man mighty of valour, &c.] That is, he was ano∣ther chief man, and leader amongst these sonnes of Aaron, in bringing them in to submit themselves to Davids government. And the rather, as I conceive, is he and the two and twenty captains of his fathers house here particularly mentioned, be∣cause he was afterward the high priest in the dayes of Solomon; 1. Kings 2.35, Za∣dok the priest did the king put in the room of Abiathar.

Vers. 29. For hitherto the greatest part of them had kept the ward of the house of Saul.] That is, unto this time the greatest part of this tribe of Benjamin, had sought to keep the kingdome in Sauls family, and so could not yet be from their hearts contented with settling David in the throne, and therefore there came but a few (in comparison) of this tribe to David.

Vers. 31. And of the half tribe of Manasseh, eighteen thousand, &c.] That is, of that half of Manasseh which was seated within Jordan (for the other half are spoken of afterward vers. 37.) there were eighteen thousand which were expressed by name, that is, which were chosen by name to be imployed in this service.

Vers. 32. And of the children of Issachar, which were men that had understand∣ing of the times, to know what Israel ought to do, &c.] Some referre this to their knowledge in Astrologie, by which they might be able to foresee the aire and seasons, a matter of great consequence in many affairs; and this they judge the more proba∣ble, because the children of Issachar were for the most part much exercised in hus∣bandry, as is noted upon Gen. 49.14. and Deut. 33.18. and such men in old time were very skilfull in the knowledge of the starres, &c. But I rather think it is meant of men that were singularly prudent, and able to give advice for the doing of every thing that was to be undertaken, in the fittest time and season; and that, first, because we find the like phrase used concerning Ahasuerus his counsellours, Esth. 1.13. to wit, that they were wise men which knew the times; and secondly, because it is said in the next words, that all their brethren were at their commandment, that is, that out of the high esteem they had of these mens wisedome and singular prudence, they were still willing to be directed and ordered by them.

Vers. 38. All these men of warre, that could keep rank, &c.] To wit, all those be∣fore mentioned, which are in all three hundred twenty two thousand two hundred twenty two.

Vers. 39. And there they were with David three dayes, eating and drinkinge for their brethren had prepared for them.] That is, the rest of the Israelites.

CHAP. XIII.

Vers. 1. ANd David consulted with the captains of thousands, &c.] See 2. Sam. 6.1.

Vers. 2. And David said unto all the congregation of Israel, If it seem good un∣to you, and that it be of the Lord our God, &c.] That is, if it shall appear to you that this counsell which I give is of the Lord our God; or if you like of it, and God shall also approve of it by blessing and assisting us therein, and that he doth not by any oracle or rub laid in our way crosse us herein, let us send for the people from all places (it is in the text, our brethren every where that are left in all the land of Israel, to wit, because the Philistines had lately slain and driven away many of them,) that we may remove the ark to Jerusalem; for thither they were now re∣moved from Hebron, and had vanquished the Jebusites there, as is noted before, chap. 11.4.

Vers. 3. And let us bring again the ark of our God to us; for we enquired not at it in the dayes of Saul.] That is, from the dayes of Saul hitherto, we have suf∣fered the ark to continue in a private house, no man regarding it, and have contented our selves to worship God in the Tabernacle at Gibeah, though the ark, the testimo∣ny of Gods presence were not in it. But why doth he not also say in the dayes of Samuel, since ever since his dayes the ark had been in the house of Abinadab? Sure∣ly, first, because he desired to accuse themselves that were then living, rather then their forefathers: And secondly, because in the dayes of Samuel by reason of the continuall warres they had with the Philistines, they had not so good opportunity to remove the ark, as they had afterward.

Vers. 6. And David went up, and all Israel to Baalah, &c.] The severall passa∣ges that need any light of explication concerning this removall of the ark; see in the 1. Sam. from vers. 2. to vers. 10.

CHAP. XIIII.

Vers. 1. NOw Hiram king of Tyre sent messengers to David, &c.] See the notes of this chapter in 2. Sam. 5.11, 12. &c.

CHAP. XV.

Vers. 1. ANd prepared a place for the ark of God, and pitched for it a tent.] To wit, before he fetched the ark from Kiriath-jearim, or Baalah, chap. 13.6. for then his purpose was (vers. 12.) to have brought it home to his own house, where he had prepared a tent for it, see 2. Sam. 6.17.

Vers. 2. Then David said, None ought to carry the ark of God but the Levites, &c.] See 2. Sam. 6.12.

Vers. 5. Of the sonnes of Kohath: Ʋriel the chief, &c.] Those mentioned after∣wards, vers. 8, 9, 10. were also the posterity of Kohath; but these Kohathites of whom Uriel was the chief were of other families then those there mentioned, perhaps of the family of Amram and Izehar, Numb. 3.27.

Vers. 8. Of the sonnes of Elizaphan: Shemaiah the chief, and his brethren two hundred.] This Elizaphan is thought to be the same that is called Elzaphan the

sonne of Uzziel, Lev. 10.4. the rest of the sonnes of Uzziel are mentioned vers. 10. but the Levites of Elzaphans posterity are here particularly mentioned, happely be∣cause they were so many of them.

Vers. 11. And David called for Zadok and Abiathar the priests, &c.] Some conceive that Abiathar here mentioned was the high priest, and Zadok his great deputy, the same that is called the second priest, 2. Kings 25.18. and indeed certain it is that Abiathar was at this time the high priest, and so continued till Solomons reigne, 1. Kings 2.27. But I rather conceive that these two were the two heads (un∣der the high priest) of the two families of Eleazar and Ithamar, even the same that are elsewhere called Zadok and Ahimelech, 2 Sam. 8.27.

Vers. 17. Ethan the sonne of Kushaiah.] Or Kishi. chap. 6.44.

Vers. 18. And with them their brethren of the second degree, Zachariah, &c.] These Levites here mentioned are said to be of the second degree, either onely because they were inferiour in dignity to those three before mentioned, vers. 17. that were the chief of the quire; or happely because those three of the first degree went before the ark, and these followed after it; or those three of the first degree began the mu∣sick, and then these of the second degree answered them. Ben the second of those here mentioned seems to be left out, vers. 20, 21. where the rest are named again. But I conceive rather, that he it is, that is there also called Azariah, vers. 21. And whereas it is added in the close of this verse, that all these that were thus now ap∣pointed to play on severall instruments, at least the two last of them, were such of the Levites, as were also the porters; hereby I conceive is meant, not onely that their office was to keep the doores at other times; to wit, either in the Tabernacle of Mo∣ses that was at Gibeon, chap. 16.39. or in the tent which David had prepared at his house, to which they were now carrying the ark; but also that at present they had the charge of keeping off those that might otherwise have pressed in upon the ark.

Vers. 19. So the singers, Heman, Asaph, and Ethan, were appointed to sound with cymbals of brasse.] Here is expressed what instruments they were severally to play upon.

Vers. 20. And Zachariah, and Aziel—with psalteries on Alamoth.] By Alamoth is meant either some musicall instrument, or tune so called; or else, as most Expositours hold, that part in musick which we call the treble, we find it in the title of the fourty sixth Psalme, To the chief musician for the sonnes of Korah. A song upon Alamoth. The word in the originall signifieth young maidens, or virgins, and so Expositours do therefore the rather think it is meant of the treble, because their voice is shrill, and fittest for that part in musick.

Vers. 21. And Mattithiah, and Eliphaleh—with harps, on the Sheminith to excell.] Hereby is meant a severall tune also, or instrument of eight strings: for the originall word signifieth the eight, it is mentioned in the title of the sixth Psalme, To the chief musician on Neginoth, upon Sheminith, a Psalm of David; but most hold that it was the base which being the most gracefull part of musick, is therefore said to excell.

Vers. 23. And Berechiah, and Elkanah were doore-keepers for the ark.] That is, they were appointed to keep the doore of the tent where the ark was afterwards

kept, and accordingly were imployed now in observing that no body should presse in upon the ark; the like is again said vers. 24. of Obed-Edom, and Jehiah; and happely two went before the ark, and two came after it.

Vers. 26. And it came to passe when God helped the Levites that bare the ark, &c.] That is, so soon as they perceived that God was with them in the businesse, and did not strike them with death as Uzza was, by way of thankfulnesse they of∣fered up sacrifices, and this was so soon as they had gone six paces, 2. Sam. 6.13. yet others very probably understand this place thus, that when the Levites that had carried the ark, did by the Lords appointment set it down, that so others might take it up, and they might be eased, at every such resting place, they offered seven bullocks and seven rammes.

Vers. 27. David also had upon him an ephod of linnen,] See 2. Sam. 6.14.

CHAP. XVI.

Vers. 1. SO they brought the ark of God, and set it in the middest of the tent, &c.] See 2. Sam. 6.17.

Vers. 5. Asaph the chief, &c.] Heman is named in the first place as chief of the three principall singers, chap. 6.33. but Asaph it seems was the chief of those that were deputed to this service in the house of David, where the ark was now placed; the rest being imployed at present in the Tabernacle at Gibeon, vers. 39, 40. And Za∣dok the priest, and his brethren the priests, before the tabernacle of the Lord in the high place that was at Gibeon, to offer burnt offerings unto the Lord, upon the altar of the burnt offering continually morning and evening, and to do according to all that is written in the law of the Lord which he commanded Israel:

Vers. 7. Then on that day David delivered first this Psalme to thank the Lord &c.] That is, this was the first Psalme he delivered them to sing, the severall parts whereof were afterward much enlarged by David, and reduced into severall Psalmes, as we may see Psal. 105. and Psal. 96.

Vers. 8. Give thanks unto the Lord, &c.] From hence to the end of the two and twentieth verse is the beginning of the hundred and fifth Psalme, and the summe of it is, to praise God for the publick benefits afforded to his Church and people, the chil∣dren of Israel; in regard whereof in times of any great joy Gods people used to sing this Psalme, as may be probably gathered from that which we reade, Isa. 12.4. And in that day shall ye say, Praise the Lord, call upon his name, &c.

Vers. 11. Seek the Lord and his strength, seek his face continually.] That is, seek to know and to assure unto your selves the Lord and his strength, (by which you can onely hope to be strengthened, defended, and delivered in times of trouble) and his favourable presence; and that by resorting to the ark, which is the outward signe of his presence amongst you, to counsell and instruct you (and therefore from thence he used to give his oracles, Exod. 25.22.) and to be your strong fortresse and defence; in regard whereof the ark is elsewhere called, the strength of God, Psal. 78.61. And he delivered his strength into captivity; and the ark of his strength, Psal. 132.8. Arise O Lord into thy rest, thou and the ark of thy strength; yea, and this must be done with perseverance, and therefore is the word continually ad∣ded, seek his face continually.

Vers. 12. Remember his marvellous works that he hath done, his wonders, and the judgements of his mouth.] That is, his law and statutes given on mount Sinai, or rather, the judgements which he executed upon the adversaries of his people, cal∣led the judgements of his mouth, because they came by his decree and appointment, and because of many of them he spake beforehand to Moses, and Moses as Gods herald threatened Pharaoh and his people, Exod. 7.1.

Vers. 13. O ye seed of Israel his servant, &c.] Psalm. 105.6. it is O ye seed of Abraham, and then, O ye children of Jacob his chosen ones, that is, his adopted and peculiar people, and that merely of Gods free grace and election.

Vers. 15. Be ye mindfull alwayes of his covenant.] Psal. 105.8. it is, He hath remembred his covenant for ever.

The word which he commanded to a thousand generations.] That is, the conditions of the covenant, which on Israels part was the law of faith and obedience, & on Gods part the promises, which for the greater certainty may be also said to be command∣ed, Psal. 133.3. There the Lord commanded the blessing, even life for evermore.

Vers. 19. When ye were but few even a few, &c.] Psal. 105.12. it is, when they were but few: & this is expressed, first, to imply the freedome of Gods grace in choosing them to be his people, Deut. 7.7. secondly, to magnifie the more the Lords protecting them.

Vers. 20. And when they went from nation to nation, &c.] To wit, when they went up and down in the land of Canaan, where were seven mighty nations, Deut. 7.1. and sometimes removed thence to other kingdomes, as to Egypt, Gen. 12.10. and Gerar, Gen. 20.1. for under this clause all the travels of the Patriarchies are comprehended.

Vers. 21. Yea, he reproved kings for their sakes.] As Pharaoh, Gen. 12.17. and Abimelech, Gen. 20.3.

Vers. 22. Saying, Touch not mine anointed, and do my prophets no harm.] That is, wrong not those whom I have consecrated to my self by the anointing of my holy spirit (my Christians) according to that 1. John 2.20. But ye have an unction from the holy one, &c. and vers. 27. But the anointing which ye have received of him abideth in you, &c. to whom therefore I do familiarly reveal my will, that they may teach & instruct others, Gen. 20.7. Restore therefore to the man his wife, for he is a prophet, and he shall pray for thee, and thou shalt live, &c. and thus the Prophet implies that the Lord did thus defend them, not onely because they were poore helplesse miserable men, unjustly oppressed; but also because by speciall cove∣nant God had taken them into his protection.

Vers. 23. Sing unto the Lord all the earth, &c.] From hence to the 34. verse is the ninety sixth Psalme, and the chief drift of it is to stirre up all nations to praise the Lord, and consequently it includes a prophesie of Christ, and of the gathering of all nations into the Church by the preaching of the Gospel: and therefore Psal. 96.1. to expresse the strange and unlooked for change that should be then in the Church, these words, a new song, are added, and sing unto the Lord a new song.

Vers. 27. Glory & honour are in his presence, strength & gladnesse are in his place.] That is, God is a king of infinite majesty, glory, and honour, most strong and migh∣ty, and the fountain of all strength and gladnesse to his people; such his people find him in his sanctuary where he reveals himself unto them, and such therefore with glad hearts they acknowledge him to be, Psal. 96.6. Honour and majestie are be∣fore him, strength and beauty are in his Sanctuary.

Vers. 29. Bring an offering and come before him, worship the Lord in the beauty of holinesse.] Thus the Prophet speaks of the worship of God in the dayes of the Gospel, under these figurative expressions of the Legall worship; for his meaning is onely this, that in those dayes the Gentiles, should have as free accesse to the wor∣ship of God as the Jews, as being then one people with them, fellow citizens of the Saints, and of the houshold of God: and so equally admitted with them to offer unto God in the assemblies of his people (the beauty of holinesse) those Evangelicall sa∣crifices which should be acceptable to God, as were these legall offerings under the Law.

Vers. 30. Fear before him all the earth.] To wit, especially when you present your selves before him in the assembly of his Saints.

The world also shall be stable that it be not moved.] That is, this is the benefit that shall follow upon mens subjecting of themselves to the government of God in Christ, that whereas by rebellion against God, the whole world tends to confusion and ruine, by submitting themselves to Gods Sceptre all shall be established, and the state of the Church shall be unmoveable and eternall.

Vers. 31. Let the heavens be glad, and let the earth rejoyce?] So blessed and happie shall those times be, and shall yield such abundant matter of exceeding great joy, that if the very senselesse creatures could shout and rejoyce it were well: for this is an hyperbolicall expression of the blisse and joy of these times.

And let men say among the nations, the Lord reigneth.] That is, the happinesse of those times shall be that men shall stoop to Gods Sceptre: which therfore it is fit men should confesse to Gods glory; yea, and by publishing it to seek the drawing in of others, and so to enlarge the kingdome of God.

Vers. 35. And say yee, Save us, O God of our salvation, and gather us together, &c.] This may have respect, first, to the firm knitting together of the people that had been divided, some favouring Sauls posterity, and some Davids: secondly, to the reducing of the captived Israelites to their own land, if at any time carried away (and so it is prophetically spoken) or thirdly, to the gathering of Gods elect out of all nations to be his people in the dayes of the Gospel; and then the reason of this request is added in the following words, that we may give thanks to thy holy name, and glory in thy praise, that is, in thy praise-worthy-works, or in our praising of thee: for indeed the faithfull servants of God do count it their happinesse that they may praise God, and do therefore glory in it.

Vers. 41. And with them Heman, and Jeduthun, &c.] See the note before vers. 5.

To give thanks to the Lord, because his mercy endureth for ever.] This last clause (because his mercy endureth for ever) is therefore added, because in many of their Psalmes of praise, this was still the foot of the song, as is evident, 2. Chron. 5.13. and 7.3. Ezra 3.11. Jer. 33.11. and in many other places.

Vers. 42. And with musicall instruments of God.] That is, with holy musicall instruments, such as were set apart for the service of God.

Vers. 43. And David returned to blesse his house.] See 2.6.20:

CHAP. XVII.

Vers. 1: NOw it came to passe, as David sate in his house, that David said to Nathan the prophet, Lo, I dwell in an house of cedars, &c.] See the notes upon these foure first verses in the 2. Sam. 7.1. &c.

Vers. 5. For I have not dwelt in an house since the day that I brought up Israel, unto this day.] That is, I have never caused a house to be built to my dwelling place: so that though the ark, the signe of God presence had been a while in the house of Obed-Edom, chap. 13.13. that doth not imply any contradiction to this which God here saith, see other things noted concerning this, 2. Sam. 7.6.

But have gone from tent to tent, and from one tabernacle to another.] That is, in a tent removed too and fro, and so it is expressed, 2. Sam. 7.6. Even to this day I have walked in a tent, and in a tabernacle: yet withall these words may imply the removing of the ark to severall tents, at least the last removall of it, to that new tent or tabernacle which David had prepared for it.

Vers. 7. Thus saith the Lord of hosts, I took thee from the sheep cote, &c.] See 2. Sam. 7.8. where also we shall find all other passages in this chapter explained, that need any explanation.

CHAP. XVIII.

Vers. 1. NOw after this, it came to passe, that David smote the Philistines, &c.] What is to be noted in this chapter we may find in the notes up∣on the 2. Sam. 8.1. &c.

CHAP. XIX.

Vers. 2. I Will shew kindnesse unto Hanun the sonne of Nahash, because his father shewed kindnesse to me, &c.] See the notes for this chapter, in 2, Sam. 10

CHAP. XX.

Vers. 1. ANd it came to passe, that after the yeare was expired. &c.] See 2. Sam. 11.1.

But David tarried at Jerusalem.] And then he comitted adultery with Bath∣sheba, which with other passages thereto belonging, are largely related in the 11. and 12. chapters of the second book of Samuel.

And Joab smote Rabbah, and destroyed it.] See 2. Sam. 12.26. &c.

Vers. 2. And David took the crown of their king from off his head, and found it to weigh a talent of gold, &c.] Concerning this crown of the king of the Ammon∣ites, and the severitie which David used in punishing the people. See 2. Sam. 12.30.31.

Vers. 4. And it came to passe after this, that there arose warre at Gezer with the Philistines, &c.] In the 2. Sam. 21.15. there is mention made of another battel with the Philistines together with these three here expressed, wherein Abishai slew Ishby∣benob a gyant that was likely to have slain David: but that is here omitted, and that happely, because onely in these three there was something to be added, which was not there expressed.

CHAP. XXI.

Vers. 1. ANd Sathan stood up against Israel, and provoked David to number Israel.] He provoked David to this sinne, whereby wrath came upon all Israel. See also 2. Sam. 24.1.

Vers. 2. And David said to Joab, and to the rulers of the people, Go, number Israel, &c.] See 2. Sam: 24.1.

Vers. 3. But my lord the king, Are they not all my lords servants?] That is, there is no need therefore to make enquiry how many are thy people, and how ma∣ny are not, since they are all my lords servants, and ready alwayes to be employed in thy service.

Vers. 4. Joab departed, and went throughout all Israel, and came to Jerusalem.] To wit, after nine moneths and twenty dayes, 2. Sam. 24.8.

Vers. 5. And all they of Israel were a thousand thousand, and an hundred thou∣sand, &c.] See 2. Sam. 24.9.

Vers. 6. But Levi and Benjamin counted he not among them: for the kings word was abominable to Joab.] That is, because what Joab did in this businesse, he did it altogether against his mind and in a manner was forced to do it: therefore these two tribes he left unnumbred, emboldened herein by the pretences he might make for it: as for Levi, that the enquiry being onely to know the numbers of those that were fit for warre, there was no need of taking the number of that tribe: and for Benjamin, Jerusalem being the chief citie of that tribe, the number of them might be taken there, and that afterward at more leasure; as likewise because the plague was begun, c. 27.24.

Vers. 7. And God was displeased with this thing, therefore he smote Israel.] Concerning these following passages unto the 18. verse, see the notes 2. Sam. 24.10. &c.

Vers. 18. Set up an altar unto the Lord, in the threshing floore of Ornan the Je∣busite.] See 2. Sam. 24.17. and thus the Lord did both begin the discovery of his pur∣pose to David, that this was the place wherein he would have the Temple built, see chap. 22.1. and also brought the people to make the more precious account, and the more reverently to esteem of that place, by causing that sacrifice to be offered there whereby this grievous plague was stayed, in which so many thousands in so short a time had been taken away: yea, happely at this very time the Lord made known to David by Gad, that in that place the Temple should be built; which seems the more probable, because David would needs purchase the threshing floore of Ornan, which he needed not have done, if he had not intended to set it apart for Gods ser∣vice in future times also.

Vers. 25. So David gave to Ornan for the place, six hundred shekels of gold by weight.] See 2. Sam. 24.24.

Vers. 26. And he answered him from heaven by fire upon the altar of burnt-of∣fering.] A signe both of Gods accepting of his sacrifice, and granting his desire for the staying of the plague, and likewise of his purpose to have that place set apart for the building of the Temple.

Vers. 30. But David could not go before it to enquire of God, &c.] This is ad∣ded, to shew the reason both why David did not of himself go presently to Gibeon, when he saw the Angel of the Lord stand with a drawn sword threatning Jerusalem,

that there he might offer up sacrifices to appease his wrath, but onely fell down and praied unto him; and also why the Lord did not send him to Gibeon to sacrifice, when he meant to accept a sacrifice for the staying of the plague. Concerning which see the notes 1. Sam. 24.18.

CHAP. XXII.

Vers. 1. THen David said, This is the house of our Lord God, and this is the altar, &c.] That is, this is the place of which God spake long since by his servant Moses, where he intended to have a house built which must be the settled place of his worship and service, and where there must be an altar instead of this I have now set up; wherein onely they must offer up sacrifices unto him, Deut. 12.11. There shall be a place which the Lord your God shall choose to cause his name to dwell there, thither shall you bring all that I command you, your burnt offerings and your sacrifices, &c. And this David knew, either by the discovery of the prophet Gad, who happely acquainted him with Gods purpose herein, or else thorough the speciall instinct of Gods spirit, himself gathered so much from Gods sending him to sacrifice there, and from Gods miraculous testifying his acceptance of the service there done him, by sending fire from heaven to consume the sacrifice, chap. 21.26, 28.

Vers. 2. And David commanded to gather together the strangers that were in the land of Israel, and he set Masons to hew, &c.] And the building of the Tem∣ple by the help of strangers, was a notable type of the calling of the Gentiles: As for David that set them on work, he had received from God the pattern whereby the Temple was to be built, and every part thereof, chap. 28.11, 12, 19. and accor∣dingly therefore he prepared many materials, and set these workmen on work about them, to which Solomon afterward added what was not done, when he came to en∣ter upon the work, 1. Kings 5.17, 18.

Vers. 3. And brasse in abundance without weight.] So much that they weigh∣ed it not; it would have been too great a trouble and charge to receive it in, and de∣liver it out by weight.

Vers. 5. And David said, Solomon my sonne is young and tender, &c.] See 1. Kings 3.7.

Vers. 8. Thou hast shed bloud abundantly, and hast made great warres; thou shalt not build an house unto my name, &c.] Because the Temple was to be a type of Christ, and of the Church, and Christ is the king of peace, Heb. 7.2. and the Church was to be gathered not by warre and bloud-shedding, but by the preaching of the Gospel the tydings of peace, therefore the Lord would not have the Temple built by David but by Solomon, who was a peacable prince; this is doubtlesse the principall ground of this reason given why David might not build the Temple, as is evident, because there is mention of the warres of David, in the prosecution where∣of David did God good service; yet withall, because David was the cause of shed∣ding the bloud of Urijah and those that were slain with him, the Lord might also have respect to that, and by way of correction for it, to shew how displeasing it was to him, might take in that amongst the reasons, why David might not have the honour to build the Temple.

Vers. 10. He shall build an house for my name, &c.] See the notes upon 2. Sam. 7.13, 14.

And I will establish the throne of his kingdome over Israel for ever.] A great question may be made how this promise made to David concerning his sonne Solo∣mon, was accomplished in Solomons posterity, especially if we hold that which ma∣ny eminent Divines do with much earnestnesse maintain; namely, that Christ was not the sonne of David by Solomon, but by Nathan: It is most probable, that none of the posterity of Solomon did ever sit in the throne of David, after Zedekiah was carried captive into Babylon; nor yet ever had the supreme power of government, after they returned from Babylon again: now therefore if this promise were not made good in the eternity of Christs kingdome, then it seems it was not made good at all: but to this I answer; First, that by the Hebrew word, which is here transla∣ted for ever, there is no more intended in many places, then a continuance for a long time, as here happely, that so long as the kingdome of Judah should continue, one of Solomons posterity should sit in the throne: Secondly, that this promise might be conditionall; to wit, that if his posterity should keep covenant with God, then they should for ever sit in the throne of David: And thirdly, that the promise might be made good in the eternity of Christs kingdome, in that Christ was that king of whom Solomon was a type; though he was not lineally descended out of the loines of Solomon.

Vers. 12. Onely the Lord give thee wisdome and understanding, and give thee charge concerning Israel, &c.] That is, and the Lord instruct thee, and direct thee how thou oughtest to govern his people Israel; and in remembrance of this we see Solomon begged wisdome of God, 1. Kings 3.9.

Vers. 14. Now behold, in my trouble I have prepared for the house of the Lord, &c.] That is, I have prepared materials for the building of the house (that when thou comest to the crown, thou mayest the more readily set upon the work) not ac∣cording unto my desire, nor according to that which the transcendent Majestie of God might require, but according as I was able, by reason of my continuall troubles.

Vers. 18. And the land is subdued before the Lord, and before his people &c.] The Lord is here joyned with Israel, as the king with his people; and that the ra∣ther, because by the subduing of the land the people enjoyed their possessions and dwellings, and the Lord his worship and service.

CHAP. XXIII.

Vers. 1. SO when David was old and full of dayes, he made Solomon his sonne king over Israel.] That is, he declared his mind to his people and prin∣ces, that after his death, his will was that Solomon should be king, and that because the Lord had so appointed, as is more fully expressed, chap. 28—1—6. where also it is evident, that this was done before David was bedrid, vers. 2. Then David the king stood up upon his feet, and said, Hear me my brethren, &c. and consequent∣ly, that Adonijahs attempt 1. Kings 1.5. was against the expresse command of Da∣vid, emboldened therein onely by Davids weaknesse, and the encouragement of such princes of his faction, as misliked Davids preferring Solomon before his elder

sonnes; and therefore we see that David caused Solomon to be actually anointed king, 1. Kings 1.33.34.

Vers. 2. And he gathered together all the princes of Israel, with the priests and the Levites.] To wit, to make known unto them that Solomon by the Lords expresse appointment was to succeed him in the throne: Secondly, to perswade the princes to assist Solomon in the building of the Temple: Thirdly, to establish a settled order for the attendance and service of the priests and Levites in the Temple; for the number of the Levites being exceedingly encreased, and they being then to serve not in severall places as before, some at the Tabernacle in Gibeon, some before the ark in Davids tent, chap. 16.37. &c. but altogether in the Temple, as the Lord was pleased to appoint an order for their service to prevent confusion, so it was re∣quisite the princes and people should be enformed of Gods will herein, and that Da∣vid did nothing herein without direction from the Lord, chap. 28.11, 12, 13—19.

Vers. 3. Now the Levites were numbred from the age of thirty years and up∣ward, &c.] Davids numbring of the Levites from the age of thirty years, was ac∣cording to the directions that God gave to Moses when they were first numbred, one∣ly then they numbred not any above fifty years, Numb. 4.2, 3. Take the summe of the sonnes of Kohath, &c. from thirty years old and upward, even untill fifty years old; but now it seems they numbred all from thirty years and upward, not staying at those that were above fifty years; and that because they were not now to carry the holy things as they did in Moses time; and therefore even those above fifty years though weakened with age, might serve in the Temple, as well as those that were younger: and for the same cause also it seems when he had distributed the thirty eight thousand, that were numbred from thirty years old and upward, to their se∣verall imployments; to wit, foure and twenty thousand for the ordinary service of the Temple, and six thousand for officers and Judges, vers. 4. foure thousand for por∣ters, and foure thousand for the quire, vers. 5. afterward he gave order that all their posterity from twenty years old and upward, should in each rank be taken in vers. 24. First, because they were not any longer to carry the tabernacle and the vessels thereof; and therefore such strength of body was not now necessarily requisite as before: as is expressed, vers. 24, 25. And secondly, because now when they were to serve onely in their courses, the service of the Temple, would imploy them all, even those from twenty years being taken in.

Vers. 4. And six thousand were officers and Judges.] And these were dispersed in severall places of the land, to judge of causes that were brought before them (for having no other civill and judiciall lawes, but those of Moses, the Levites were al∣wayes joyned with the other elders of the people in this work) and happely to train up the young Levites and other officers belonging thereto, of which see what is fur∣ther added in note, chap. 26.29.

Vers. 5. Moreover, foure thousand were porters.] So many were at this time set a part by David to this imployment; yet of these it seems there were found at their return from Babylon, onely two hundred and twelve, chap. 9.22.

And foure thousand praised the Lord with the instruments, &c.] Whereof two hundred eighty eight were eminent men for cunning, and happely teachers of the rest, see the note, chap. 25.7.

Vers. 6. And David divided them into courses, &c.] To wit into twenty foure courses, as were also the priests, according to the command of the Lord by Gad and Nathan the prophets, 2. Chron. 29.25. And he set Levites in the house of the Lord, &c. according to the commandment of David, and of Gad the kings seer, and Nathan the prophet; for so was the commandment of the Lord.

Vers. 8. The sonnes of Laadan, the chief was Jehiel, &c.] That is, the chief of the posterity of Laadan, heads of families at this time when David divided them to their severall imployments and their severall courses, were Jehiel, and Zetham and Joel, and so this word sonnes must be understood hereafter in this chapter.

Vers. 9. The sonnes of Shimei; Shelomith, &c.] This is not Shimei the sonne of Gershon, vers. 7. (for his posterity are spoken of afterward in the following verse,) but another that was it seems the head of a family amongst the sonnes of La∣adan, perhaps one of those mentioned also in the foregoing verse, though called there by another name.

Vers. 11. But Jeush and Beriah had not many sonnes: therefore they were in one reckoning, &c.] That is, they were joyned together and counted as one family, and that because there were not many of their posterity.

Vers. 13. Aaron was separated, that he should sanctifie the most holy things, he and his sonnes for ever, &c.] That is, he and his posterity were set apart to the work of the priesthood, to be imployed about the most holy things, according to the holy ordinances which God had appointed.

Vers. 24. These were the sonnes of Levi, &c. from the age of twenty years and upward.] To wit, when they came to serve in the Temple: for though at this time when they were assigned to their severall imployments, they were onely numbred that were thirty years old and upward, vers. 3. yet before his death David gave order that in each family and office of the Levites, all of twenty years old and upward should be taken in to the service of the Temple, vers. 27. For by the last words of Da∣vid the Levites were numbred from twenty years old and above; and the reason is prefixed; vers. 25, 26. For David said, The Lord God of Israel hath given rest unto his people, that they may dwell in Jerusalem for ever; and also unto the Levites, they shall no more carry the tabernacle, nor any vessels thereof, &c. see the note, ver. 3.

Vers. 28. Because their office was to wait on the sonnes of Aaron, for the service of the house, &c. and in the purifying of all holy things, &c.] That is, the washing and cleansing both of the holy places and vessels, yea, and the sacrifices before they were offered by the priests upon the altar.

Vers. 29. And for all manner of measure and cise.] That is, the Levites also took care to see that those things that were employed in the service af the Temple, as fine floure, and wine, and oyle, for the meat offerings, &c. should be given to the priests according to that weight and measure appointed by the law; for to some sa∣crifices there was a greater measure of these required, and to some lesse, see Numb. 15.4, 6, 9. and Levit. 23.13. and the Levites were to look that the just measures was observed in all these things: yea, many Expositours conclude from hence, that the Levites had the overseeing of all publick measures, and kept the patterns or stan∣dard of them in the Temple, whence they say it is, that the just shekel is called the shekel of the sanctuary, Exod. 30.31.

CHAP. XXIIII.

Vers. 3. ANd David distributed them, both Zadok of the sonnes of Eleazar, &c.] That is, David distributed all the priests the sonnes of Aaron into two parts; all that were of the sonnes of Eleazar in one, over whom Zadok was the chief; and all that were of the sonnes of Ithamar in the other, over whom Ahime∣lech was chief, to wit, under the high priest, who accordingly attended in the Tem∣ple, according to their offices in their service.

Vers. 4. And there were moe chief men found of the sonnes of Eleazar, then of the sonnes of Ithamar, &c.] That is, there were more heads of families found among the sonnes of Eleazer, then among the sonnes of Ithamar; and consequently being to divide the priests into twenty foure orders or courses, in each of which there was one to be the chief and head of the rest, he appointed sixteen of these courses among the sonnes of Eleazar, and but eight among the sonnes of Ithamar.

Vers. 5. Thus were they divided by lot, one sort with another, &c.] That is, ha∣ving divided the priests into twenty foure parts, those of Eleazer into sixteen parts, and those of Ithamar into eight, there were lots cast amongst these divisions promi∣scuously, not preferring those of one Image before those of another, to determine both which of these companies should serve first, and which second, and so in order, each company being to serve a week, and then to go out, and also which of those that were heads of families in each company, should be the chief of that company: and so the first company was chosen by lot, and the lot fell upon Jehoiarib to be the head of that company, which was thenceforth called the course of Jehoiarib, and so af∣ter the same manner in all the rest.

Vers. 10. The eighth to Abijah.] Of this course was Zachariah the father of John the Baptist, Luke 1.5.

Vers. 19. These were the orderings of them in their service to come into the house of the Lord, according to their manner, under Aaron their father, &c.] That is, as Eleazar and Ithamar did in former times discharge the work of the priesthood in the house of God under Aaron their father; so did these sonnes of Eleazar and Ithamar now in their courses discharge the same work, after the same manner: or else the meaning of these words is onely this, that after their manner, that is, week by week, chap. 9.25. or after the manner appointed in the Law, these priests in their se∣verall courses did all discharge the work of the inferiour priesthood, being all of them under the command of the high priest, who is here called Aaron, because he held the same place that Aaron formerly did.

Vers. 20. And the rest of the sonnes of Levi were these, &c.] Having in the former part of the chapter expressed the severall courses of the priests, here now are added the severall families of the rest of the sonnes of Levi, that were not priests, to wit, the Levites, and (as some conceive) who they were of those families that were heads of the severall companies of the Levites, that were to serve in the Temple in their turns and courses, as the priests also did: or rather, because the Gershonites were set down before, chap, 23.7. these that are here added, are said to be the rest of the sonnes of Levi, to wit, the Kohathites and Merarites, who especially attended upon the Priests.

Vers. 31. These likewise cast lots over against their brethren the sonnes of Aa∣ron.] That is, as the priests being divided into twenty foure companies, there were lots cast for them, as is above-said, vers. 5. so was it on the other side with the Le∣vites too, according to the severall employments whereto they were set a part; they were divided into twenty foure divisions, and lots were cast who should attend the service in the first course, coming in and going out with the first course of the priests, and so who should be in the second course, with the second course of priests, &c. This is expressed concerning the singers in the next chapter; and the like it seems therefore was done both for the porters, and those that attended upon the priests, and did the other work of the Lord, chap. 23, 4, 5.

In the presence of David the king, and Zadok and Abimelech, and the chief of the fathers of the priests and Levites, even the principall fathers over against their younger brethren.] There may be a double sense of these last words, to wit, either that as the principall fathers sate with David, and Zadok, and Abimelech to see this work done, so on the other side their younger brethren stood to be distributed to their severall courses, as the lot fell amongst them; or rather, that as the chief of the fa∣thers were chosen by lots, as heads over the rest, so were their young brethren also.

CHAP. XXV.

Vers. 1. DAvid and the captains of the host separated to the service of the sonnes of Asaph, and of Heman, and of Jeduthun, who should prophecy with harps, &c.] By the captains of the host, here some understand the chief of that sa∣cred host of the priests and Levites who served in the Temple: but the most of Ex∣positours understand it of those princes of Israel mentioned chap. 23.2. whom Da∣vid called together when he went about this work of establishing an order for the service of the priests and Levites, who are here called captains of the host; because indeed the chief Nobles and Princes of Israel, were captains of Davids host. How∣ever, that which is said of these captains is, that they separated to the service of the sonnes of Asaph, and of Heman, and of Jeduthun who should prophecy with harps, &c.] That is, that having appointed the foure and twenty sonnes of Asaph, Heman, and Jeduthun (called also Ethan, chap. 15.17.) to be the chief in the foure and twen∣ty quires of singers, that were to perform that service in their severall courses (which is here called prophecying with cymballs, &c. of which see the note 1. Sam. 10.5.) af∣ter that they also separated such other of their brethren the Levites here after menti∣oned, as were to be instructed by them, and to joyn in that service under them in their severall courses.

Vers. 2. The sonnes of Asaph under the hands of Asaph, which prophesied ac∣cording to the order of the king.] For he gave order for the severall courses of the singers, yea and happely too for the tunes and times of singing, and withall the most of the Psalmes they sung were penned by David, and by him were assigned some for the sonnes of Asaph, others for the sonnes of Jeduthun and Heman, as by the title of many Psalmes is evident.

Vers. 3. The sonnes of Jeduthun; Gedaliah, and Zeri, and Jeshaiah, and Ha∣shabiah, and Mattathiah, six, &c.] That is, there were six of Jeduthuns posterity that were heads of severall courses of the singers. Indeed here are but five named

(unlesse, as some think, Jeduthun the father be reckoned into the number) but the sixth was Shimei, mentioned ver. 17. who is omitted here, happely because he was not the sonne, but the grand-child of Jeduthun, and this is indeed the more probable, because that Shimei mentioned vers 17. is no where here named.

Vers. 5. All these were the sonnes of Heman the kings seer in the words of God, to lift up the horn.] By the kings Seer may be meant, either that he was a Prophet, as Na••••an and Gad were; or at least that he was employed in that propheticall work of setting forth the praises of God, as the other in Psalmes, and Hymns, and spiri∣tuall songs, composed by men that were inspired by God, and therefore called here the words of God, and that to lift up the horn, whereby some musicall instrument is meant; or else the meaning is, that these sonnes of Heman were chiefly imployed in singing those Psalmes which concerned some glorious victories that God had given his people or the exalting and strengthening of Davids kingdome, which was espe∣cially accomplished in Christ, and consequently contained many glorious promises concerning the kingdome of Christ the promised Messiah.

Vers. 7. So the number of them, with their brethren that were instructed in the songs of the Lord, even all that were cunning, &c. That is, the numbers of these sonnes of Asaph, Jeduthun, and Heman, together with their brethren which were cunning and expert in musick, leaders and teachers of others, was two hundred eigh∣ty eight. It is manifest that there were foure thousand Levites set apart for singers, chap. 23.5. If all these therefore served in the Temple (as is most probable, though some Expositours hold indeed that some of them were imployed in the Synagogues) being divided into twenty foure courses, there must needs be about eight score in eve∣ry course: but under each of the twenty foure sonnes of Asaph, Jeduthun, and He∣man, there were appointed eleven that were cunning men of the sonnes and brethren of these chief singers, to be leaders end instructers of the rest, which indeed with the twenty foure heads of each courses, do make two hundred eighty eight: for twenty foure times twelve amounts to two hundred eighty eight.

Vers. 8. And they cast lots, ward against ward, as well the small as the great, the teacher as the scholar.] That is, for every course of the Priests there was also a course of the Levites that were singers and so all were assigned to their severall cour∣ses by lot, as well the chief of them that were of the sonnes and brethren of Asaph, Jeduthun, and Heman, and teachers of the rest, as those that were of an inferiour rank, the Levites that served under them, and were instructed by them.

Vers. 9. The second to Gedaliah, who with his brethren and sonnes were twelve.] And the like must be understood of Joseph, who had the first lot. See the note up∣on vers. 7.

CHAP. XXVI.

Vers. 1. OF the Korhites was Meshelemiah the sonne of Kore, of the sonnes of Asaph.] This was not Asaph the chief musician, but another Levite of the same name, called also Ebiasaph, chap. 6.37.

Vers. 2. And the sonnes of Meshelemiah were, Zechariah the first-born, &c.] Here are named seven sonnes of Meshelemiah, vers. 2, 3. and of Obed Edom also seven sonnes (besides Shemaiah) vers. 4, 5. and six grand-children the sonnes of Shemaiah,

vers. 7. and foure sonnes of Hosah, vers. 10, 11. which together make twenty foure; and therefore I conceive they are here named, because they were the heads of the twenty foure orders and courses of the porters that came up in their turn to do their service, together with the twenty foure courses of the priests and singers: though it be not noted which had the first course, and which the second, as is before noted of the priests and singers.

Vers. 5. For God blessed him.] That is, Obed-edom, because he received the ark into his house, therefore the Lord blessed him, as is noted before, chap. 13, 14. to wit, not onely with a numerous issue, but with great prosperity in all other regards, and hence it was, that eight of his sonnes (besides his grandchildren by She∣maiah) were heads in the foure and twenty courses of the porter or guard of the Temple.

Vers. 6. For they were mighty men of valour.] The work of the porters was not onely to keep all unclean persons from entring into the holy place; but also to pre∣vent all confusion at the resorting of the people on their solemne festivals to the Tem∣ple, when they came in great multitudes, as also to be a guard to the holy place upon all other occasions; and therefore it was requisite that they should be men of might and valour: and the sonnes of Shemaiah being men eminent this way, they were appointed to be heads of the severall divisions and courses of the porters.

Vers. 8. Threescore and two of Obed-Edom] The number of these, as also of those, vers. 9, 11. is expressed I conceive, because in every division they were the chief; for there were in all of the porters foure thousand, chap. 23.5.

Vers. 12. Among these were the divisions of the porters, even among the chief men, having wards one against another.] That is, amongst these chief men of these families, were their severall courses of porters, divided ward against ward, an∣swerable to those of the singers and other Levites, to wit, in foure and twenty courses.

Vers. 13. And they cast lots as well the small as the great, according to the house of their fathers for every gate.] Being divided into twenty foure divisions (which were to come up in their severall courses and orders for the service of the Temple, and having waited a week, to depart to their dwellings, and another to come in their steads) they did also cast lots to know how the service should be divi∣ded amongst them, and in particular, which of them should have the charge of the severall gates of the Temple. But may some say, being there were but eighteen of the sonnes and brethren of Meshelemiah vers. 9. to whom by lot the charge of the east gate fell, vers. 14. how could there be in each of the twenty foure courses some of the sonnes and brethren of Meshelemiah to take the charge of the east gate: I answer; first, that those eighteen of Meshelemiahs sonnes and brethren, vers. 9. were happely the chief, and besides these there were many more: yea, secondly, happely under the lot of Meshelemiah many other Levites were comprehended, besides his sonnes and brethren, for there were of these porters foure thousand in all, cha∣pter 23.5.

Vers. 14. And the lot eastward fell to Shelemiah, &c.] That is to Shelemiah or Meshelemiah, vers. 1. and his company, there fell the custodie of the east gate, which was the chief gate, as being in the front of the Temple, and to Zechariah his sonne the custodie of the north-gate.

Vers. 15. To Obed-Edom south-ward, and to his sonnes, the house of Asuppim.] That is, the house of gatherings, so called, either because this, was the house where the seventy Elders did use to assemble and gather themselves together, and sit in coun∣cell; or else because here the gifts of the people were gathered and laid up: this house was also in or at the south gate, and so Obed-edom and his sonnes had also the charge thereof; and indeed that here in following times the greatest part of the Temples treasures were laid up, may be probably gathered from that which is said, 2. Chron. 25.24. And he took all the gold and silver, and all the vessels that were found in the house of God with Obed-edom.

Vers. 16. To Shuppim and Hosah, the lot came forth west-ward, with the gate Shalleeheth, by the causes of the going up, ward against ward.] The families of these two, were it seems joyned together under one head. It is generally held that there was no gate west-ward either into the court of the priests or the people; but yet out of the court of the Gentiles it seems there was a gate west-ward, and therefore it is expressely said, chap. 9.24. In foure quarters were the porters toward the east, west, north, and south; and here that Shippim and Hosah were designed by lot to be porters west-ward: we find no mention of this gate Shallecheth elsewhere in the Scripture: but that it was on the west side is clear by the words in this place, and that it was by the causey of the going up, which needs must be some causey on the west side whereby they went up to the Temple, and therefore could not be, as some think it was, that ascent mentioned 1. Kings 10.5, which was doubtlesse on the east side towards the frontispice of the Temple, and because the word Shalle∣cheth signifieth casting out, therefore it is held that out of this gate they used to cast forth all their ashes and sweepings, &c. out of the Temple. However, it seems clear by the words, that there was another gate west-ward, besides this that was called Shallecheth, because it is said that the lot west-ward fell to Shuppim and Hosah with the gate Shallecheth, ward against ward, whereby I conceive is meant that whilest one company waited at the gate Shallecheth, another company waited at the other west gate, and this I take to be that which vers. 18. is called Parbar, for there it is said that Parbar was west ward, and that of these porters there still waited foure at the causey, that is the gate Shallecheth which was by the causey, and two at Parbar.

Vers. 17. South-ward foure a day, and toward Asuppim two and two.] That is, at the house of Asuppim were still successively two waiting, besides the foure that were at the south-gate where this house of Asuppim was; or else the meaning is, that of the foure that waited south-ward, two were still at the south gate, and two at the house of Asuppim.

Vers. 18. And Parbar west-ward, &c.] See the note above, vers. 16.

Vers. 20. And of the Levites, Ahijah was over the treasures of the house of God, and over the treasures of the dedicate things.] Even those that had the custo∣dy of the treasures were comprehended under the foure thousand that were called porters, chap. 23.5. and having therefore expressed who were the chief porters, that had the custody of the severall gates and doores of the Temple, in these following verses is expressed, to whom by lot it fell to be the porters for the custody of the sa∣cred treasures, and there being two divisions of them, some that had the charge of

the treasures of the Temple, to wit, the holy vessels, and vestments, &c. and some that had the custody of the dedicate things, to wit, the free will gifts that were given, and the money that at certain times for the repairing of the Temple and for the day∣ly sacrifices, was collected amongst the people; first in these words is expressed who was chosen to have the oversight of those that were employed in both these services, to wit, Ahijah.

Vers. 22. Zetham, and Joel his brother, which were over the treasures of the Lord.] That is, which had the custody of the holy vessels and vestments, and such other things as were used in the Temple. See the former note.

Vers. 23. Of the Amramites, and the Izharites, &c.] That is, these that are men∣tioned in the sequel of the chapter were of these families, and were employed, as is afterward expressed.

Vers. 24. And Shebuell the sonne of Gershom, the sonne of Moses, was ruler of the treasures.] That is, the treasures of the dedicate things, not the treasures of the house of God, to wit, the holy vestments, and vessels, &c. which were in the custo∣dy of Jehiel and his sonnes, as is before noted vers. 21, 22. but the treasures of the dedicate things which were in the custody of Shelomith and his brethren, vers. 25, 26. over whom this Shebuell was the ruler.

Vers. 25. And his brethren by Eliezer: Rehabiah his sonne, and Jeshaiah his his sonne, &c.] The meaning is, that all these were the sonnes of Eliezer.

Vers. 29. Of the Izrahites, Chenaniah and his sonnes were for the outward bu∣sinesse over Israel, &c.] Besides those Levites that attended on the priests in their service, and the porters and singers, there were six thousand that were dispersed throughout the land for Officers and Judges, chap. 23.4. whose charge was for the outward businesse over Israel; that is, to take care of those things that were to be done abroad out of the temple; as to give judgements in matters of doubt concerning the Law, to train up the younger Levites in the knowledge of the Law, to look to the gathering, and receiving of such monies as was to be collected amongst the people for the service of the Temple (as when they were numbred, and upon other occasi∣ons) and to make provision throughout the land for wood, and all other provision necessary for the sacrifices, and all other services for the Temple: and these were some of the family of the Izharites, and some of the Hebronites, vers. 30.31. and because there the number of the Hebronites is expressed, and where there charge lay, to wit, that seventeen hundred were Officers among them of Israel, on this side Jordan westward, vers. 30. and two thousand seven hundred without Jordan eastward, vers. 31, 32. It may be probably inferred that there were of the Izharites sixteen hundred (which makes up the just number of the six thousand Judges and Officers, mentioned chap. 23.4.) and that all these were employed (under Chenaniah the chief of them) within Jordan westward, because otherwise there would be farre more employed a∣mongst the two tribes and a half without Jordan, then in all the land of Israel be∣sides.

Vers. 30. A thousand and seven hundred, were officers among them of Israel on this side Jordan westward, in all businesse of the Lord, and in the service of the king.] That is, in providing such sacrifices as the king offered (which were indeed many, upon many occasions) or by the service of the king, may be meant the ser∣vice

they did for the Temple, onely with respect to the kings command and jurisdi∣ction, or the putting of the kings decrees in execution for the observing of Gods Laws; for other Officers the king had that were employed in the kings civil affairs.

Vers. 31. Among the Hebronites was Jerijah the cheif, &c.] That is, amongst those Hebronites that were without Jordan.

And there were found among them mighty men of valour, at Jazer of Gilead.] Where there number was taken.

Vers. 32. And his brethren, men of valour, were two thousand and seven hun∣red chief fathers, whom king David made rulers over the Reubenites, &c.] There were in all of these judges and officers but six thousand, chap. 23.4. so that though all the Isharites ver. 19. were employed within Jordan; (as is probable they were) yet there were almost as many in the two tribes and an half without Jordan, as were amongst the other nine tribes and an half within Jordan. To wit, because being di∣vided (as it were) from Gods people by the river Jordan, there was the more care requisite to retain them in their obedience to the Law, and to prevent any back-sli∣ding or remissenesse in the worship of God at Jerusalem, whither with the other Is∣raelites they were bound at certain times to resort.

CHAP. XXVII.

Vers. 1. NOw the children of Israel after their number, &c.] As in the former chapters is shown, how David distributed the Priests and Levites into twenty foure courses, so here we are told how the Militia of the kingdome were also divided into twelve courses, twenty foure thousand in each course, who in their turns one moneth in the yeare, were still in arms ready to be imployed in any service for the State, as the king should appoint them: by which means all the able men of the kingdome were still trained up to be expert in the use of their arms, and there was alwayes a sufficient number ready in arms, if on a sudden there should be any occa∣sion to make use of them: neither was it any great burthen to the people though for that moneth they bore their own charges, because all the rest of the yeare they were free to follow their own employments.

Vers. 3. Of the children of Perez, was the chief of all the captains of the host for the first moneth.] To wit, Jashobeam of whom in the former verse, who was al∣so chief of Davids Worthies. See chap. 11.11. It seems he was of the posteritie of Perez or Pharez the sonne of Judah, Gen, 46.12. and therefore he had the prehemi∣nence of being commander in chief over the first course, and it may be had some command over the captains in the other courses.

Vers. 4. And of his course was Mikloth also the ruler.] To wit, after the death of Dodai. Some understand that he was Dodai his Lieutenant; but why then is not the Lieutenant of every course and company likewise named? Rather therefore I conceive, that Mikloth was the captain of this course after Dodai, as is said of Zeba∣diah, vers. 7. that he was captain the fourth moneth after his father Asahel was dead, who died in the beginning of Davids reigne.

Vers. 5. The third captain of the host for the third moneth, was Benaiah the sonne of Jehoiadae a chief priest.] If the words be read as it is in the margin (the sonne of Jehoiada a principall officer) there is no difficulty at all in them; but if we

read them as in our text (the sonne of Jehoiada a chief priest) by the sonne of Je∣hoiada, must be meant the sonne in law of Jehoiada: for it is not likely that the priests were in ordinary course captains and commanders of Davids bands of soul∣diers, though sometimes indeed upon extraordinary occasions it is evident that the priests did arm themselves.

Vers. 22. These were the princes of the tribes of Israel.] That is, these were the heads of the tribes, who had chief power in the civil government. The Princes of Gad and Asher are not here expressed, perhaps because the Gadites and the Reu∣benites, or the half tribe of Manasseh without Jordan, had but one Prince over them both, and so likewise the children of Asher might be joyned with some tribe that bordered upon them.

Vers. 23. But David took not the number of them from twenty years old and under.] Having set down the Princes of the tribes, it might be expected that in the next place should be set down the number of each tribe that were under these Prin∣ces: especially because the people had been so lately numbred by David. In answer whereto therefore this clause is inserted, and two things concerning this are affirmed: First, that David gave order to number onely those of twenty years old and up∣wards; and that because the Lord had said he would increase Israel like to the starres of the heavens, and so David would not attempt to have them so numbred, to wit, because he would not seem to question the truth of that promise; and withall be∣cause he did indeed think it would be an endlesse and tedious work. And secondly, vers. 24. Joab the sonne of Zeruiah began to number, but finished not, because there fell wrath for it against Israel, to wit, because the plague being begun, he saw the work was displeasing to God, and so gave it over, chap. 21.6. But Levi and Benja∣min counted he not: for the kings word was abominable to Joab.

Vers. 24. Neither was the number put in the account of the Chronicles of king David.] To wit, both because the work was not finished, and because their pro∣ceeding so farre in it, had brought so great wrath upon Israel.

Vers. 32. And Jehiel the sonne of Hachmoni was with the kings sonnes.] That is, their tutour, one that was to see that they were in all things trained up and in∣structed as beseemed the princes of Israel.

Vers. 33. And Hushai the Archite was the kings companion.] That is, his chief favourite, in whose company he most delighted.

Vers. 34. And after Ahithophel, was Jehoiada the sonne of Benaiah, and Abi∣athar.] That is, after Ahithophels death, Jehoiada and Abiathar were his chief coun∣sellours.

CHAP. XXVIII.

Vers. 1. ANd David assembled all the Princes of Israel.] Here is repeated what was said before, chap. 23.2. for both that and this are meant of the same assembling of the princes.

Vers. 2. Then David the king stood up upon his feet, and said, &c.] This phrase here used for Davids standing up upon his feet, may seem to imply, that though he were now in the generall assembly of the princes and people, yet even now he began to be so farre infeebled with age, that he used to lie along upon a bed or couch; onely

being now to be speaker in the assembly, to make known the will of God concern∣ing Solomon his sonne, he strengthened himself (being happely assisted therein by his nobles or servants) to stand up upon his feet. And indeed within a while after this, we see he lay bedrid in great extremity of weaknesse. 1. Kings 1.1.

I had in my heart to build an house of rest for the ark of the covenant of the Lord, and for the footstool of our God.] That is, the ark, or the propitiatory, or mercy-seat wherewith the ark was covered: for elsewhere also we find the ark term∣ed Gods footstool, as Psal. 99.5. Exalt ye the Lord our God, and worship at his foot∣stool: and Psal. 132.7. We will go into his tabernacle, we will worship at his footstool. And the reasons why the ark is so called, may be first, because the Lord being repre∣sented as sitting between the wings of the Cherubims as in a throne, the body of the ark was in that respect in stead of a footstool to him: and secondly, to intimate how they ought to judge of Gods presence there in a spirituall manner; that the people might not entertain any carnall and earthly conceits of Gods presence there, not consonant to the infinite glory and majesty of God: the ark is called Gods footstool, so to raise their thoughts of God above the world, and to teach them so to conceive of Gods presence in the ark, as withall to acknowledge that he dwelleth on high, and filleth heaven and earth with his glory; yea, that the heaven and heaven of heavens cannot contain him, 1. Kings 8.27.

Vers. 4. Howbeit, the Lord God of Israel chose me before all the house of my fa∣ther, to be king over Israel for ever.] To wit, in my posterity: and this was ac∣complished in Christ. See Luke 1.32, 33.

Vers. 14. He gave of gold by weight, for things of gold, for all instruments of all manner of service, silver also for all instruments of silver, &c.] To wit, the golden vessels for the service of the holy place, the silver vessels for the Priests court.

Vers. 15. Even the weight for the candlesticks of gold.] For the holy place were these candlesticks made: for though there was but one candlestick in the tabernacle of Moses, yet in the Temple there were ten candlesticks of pure gold for the holy place, 1. Kings 7.49. As for the candlesticks of silver here also mentioned, they were doubtlesse for the porch of the courts, and happely also for the chambers that were about the courts.

Vers. 16. And by weight he gave gold for the tables of shew-bread, &c.] For in the temple there were severall tables of shew-bread, 2. Chron. 4.19. As for the silver tables here mentioned also, they were for the chambers of the Priests, and o∣ther places of the temple.

Vers. 18. And gold for the pattern of the chariot of the Cherubims, &c.] This must needs be meant, not of the two Cherubims that were upon the Mercy-seat, one at each end (for they were made in Moses time, and now carried by Solomon into the Temple▪) but of those two greater Cherubims made by Solomons appointment of Olive wood, and covered over with plates of gold, and that to stand before the ark, to hide and cover it even from the eyes of the high Priest, when he came into the most holy place, 1. Kings 6.23. And it is called the chariot of the Cherubims, not onely because it was the representation of Gods presence there attended with his holy Angels, who are called the Lords chariots: Psal. 68.17. The chariots of God are twenty thousand, even thousands of Angels: but also happely because there was

in these Cherubims thus standing before the ark, some resemblance of the chariots used in those times; yea and some adde, that hereby was signified also that Gods pre∣sence in the ark was not so fixed amongst them, but that he would leave them if his people should too farre provoke him by their sinnes.

CHAP. XXIX.

Vers. 1. SOlomon my sonne, whom alone God hath chosen, is yet young and tender, &c.] See 1. Kings 3.7.

Vers. 4. Three thousand talents of gold, of the gold of Ophir, and seven thou∣sand talents of refined silver, to overlay the walls of the house withall.] To wit the gold to overlay the walls of the Temple; and the silver to overlay the walls of the other houses and buildings adjoyning to the Temple: and as ordinarily we account the value of the talents there was prepared by David of gold, eleven millions two hundred and fifty thousand pound sterling, and of silver two millions six hundred twenty five thousand pound sterling; and accordingly we may compute what the Princes gave, vers. 7.

Vers. 11. Thine, O Lord, is the greatnesse, and the power, and the glory, &c.] That is, thou art great, and powerfull, and glorious, &c. And all greatnesse and power and glory that is conferred upon any man comes from thee, and therefore ought to be imployed to thy service at thy command.

Vers. 15. For we are strangers before thee, and sojourners, as were all our fa∣thers, &c.] As if he should have said, even the land wherein we live, it is but lent to us for a time, and but a short time do we continue in it, being all as a shadow that passeth suddenly away, and continueth not: so that the very land being thine, and we but as wayfaring men, that onely make use of it for a while; consequently, all that we enjoy is thine, and not ours, and of thine own have we given thee. But be∣sides, the drift of this clause may be also to shew another motive that made them willing to give so freely to the building of the Temple; to wit, because they by rea∣son of the brevity of their lives, could not hope long to enjoy these things, and there∣fore could not but think them better bestowed upon this service of God, then kept for themselves.

Vers. 18. Keep this for ever in the imagination of the thoughts of the heart of thy people.] That is, this readinesse to consecrate themselves, and all that they have to thy service.

Vers. 21. And they sacrificed sacrifices unto the Lord, &c.] To wit, before the ark which which was now in Davids house, in the tent which there he had prepared for it: and therefore it is said, vers. 22. that the people did eat and drink before the Lord on that day.

And sacrifices in abundance for all Israel.] That is, the sacrifices were offered in the name of all the people, and in such abundance, that all the Israelites present might eat of the peace-offerings that were then offered to the Lord.

Vers. 22. And they made Solomon the sonne of David king the second time, &c.] This, though subjoyned immediatly to that which went before, concerning their sa∣crificing the next day after that David had made known his mind to the people, is yet to be understood of the annointing of Solomon after Davids death, as is evident:

first, because the making of Zadok the sole high priest instead of Abiathar, is here joyned with it, and it cannot be denied but that was done after Davids death, 1. Kings 2.35. secondly, because it followeth in the next verse, that Solomon sate on the throne as king instead of his father David: thirdly, because when David made these things known in a publick assembly of his Princes, he was not yet bed-rid, chap. 18.1, 2. so that Adonijahs attempting to make himself king (at which time Solomon was first anointed, 1. Kings 1.33, 34.) was after this. And last of all, because it followeth vers. 24. that the other sonnes of David submitted themselves to Solomon, which was not till Adonijahs usurpation was defeated, 1. Kings 1.9.49.50.

Vers. 23. Then Solomon sate on the throne of the Lord.] All kingdomes and thrones are the Lords, because all kings are the Lords vice-gerents, and have their power from him; but the throne of the kingdome of Israel is upon more peculiar grounds called the throne of the Lord; to wit, first, because the disposing of this throne the Lord wholly challenged to himself, Deut. 17.15. Thou shalt in any wise set him king over thee, whom the Lord thy God shall choose: and secondly, because the kings of Judah were figures of Christ the true anointed, to whom the throne of David was promised, that is, that he should be king of the Israel of God for ever, Luke 1.33. And he shall reigne over the house of Jacob for ever, &c.

Vers. 28. And he died in a good old age.] To wit, when he was seventy years old; for David was thirty years old when he began to reigne, and he reigned fourty years, 2. Sam. 5.4.

Vers. 29. Now the acts of David the king, first and last, Behold, they are written in the book of Samuel the Seer, and in the book of Nathan, &c.] Some understand this thus, that the acts of David were related in the history or books of Samuel, which are written by Nathan the prophet, and Gad the Seer.

ANNOTATIONS Upon the second book of the CHRONICLES.

CHAP. I. Vers. 3.

SO Solomon and all the congregation with him, went to the high place that was at Gibeon, &c.] To wit, because being now settled in his kingdome, maugre the opposition of those that favoured not his cause, he desired now in a solemne man∣ner to praise God for his mercies, and to seek unto the Lord for wisdome, that he might be the better able to govern the people committed to his charge.

Vers. 5. The brazen altar that Bezaleel the sonne of Uri, the sonne of Hur, had made, he put before the tabernacle of the Lord.] That is, Moses: of whom mention was before made vers. 3.

Vers. 7. In that night did God appear unto Solomon.] To wit, in that night af∣ter they had made an end of sacrificing those thousand burnt offerings mentioned in the former verse; (for it is not likely they offered a thousand burnt offerings in one day upon one altar) and that in a dream, as is expressed, 1. Kings 3.6. where see also what is to be noted, either in Solomons prayer, or Gods answer to him.

Vers. 14. And he had a thousand and foure hundred chariots, &c.] See 1. Kings 10.26. and 1. Kings 4.26.

Vers. 16. And Solomon had horses brought out of Egypt, and linen yarn, &c.] See 1. Kings 10.28, 29.

CHAP. II.

Vers. 2. ANd Solomon told out threescore and ten thousand men to bear bur∣dens.] See 1. Kings 5.15, 16.

Vers. 3. And Solomon sent to Huram the king of Tyre, saying, As thou didst deal with David my father, &c.] In the 1. Kings 5.3. it is said also that he al∣ledged to Huram, that he knew that David could not build an house for the wor∣ship of God by reason of his continuall warres, whereof himself being eased, he was now resolved to undertake the work; where also such other passages in this message of Solomon to Huram, as need any exposition, are already explained.

Vers. 8. For I know that thy servants can skill to cut timber in Lebanon.] That is, excellently; better than any of my servants, see 1. Kings 5.6.

Vers. 10. I will give to thy servants, the hewers that cut timber, twenty thou∣sand measures of beaten wheat, &c.] Or if this did not like him, whatsoever hire himself did appoint, 1. Kings 5.6.

Vers. 12. Huram said moreover, Blessed be the Lord God of Israel, &c.] See 1. Kings 5.7.

Vers. 13. And now I have sent a cunning man, &c.] His name was Huram, chap. 4.16. or Hiram 1. Kings 7.13. concerning which, and what is further here∣in to be noted, see the note there.

Vers. 15. The wheat, and the barley, the oyle, and the wine which my lord hath spoken of, let him send unto his servants.] Thus he accepts of the hire for his ser∣vants, which Solomon had profered, vers. 10. but withall he made a request to him for a certain yearely provision for his own houshold, which Solomon granted him also, 1 Kings 5.9, 11. Of which, and some other passages in the king of Tyres answer, see the note there.

Vers. 17. And Solomon numbred all the strangers that were in the land of Israel.] See 1. Kings 5.15, 16.

CHAP. III.

Vers. 1. THen Solomon began to build the house of the Lord at Jerusalem in mount Moriah, &c.] See the notes for the first part of this chapter, in the sixth chapter of the first of Kings.

Vers. 14. And he made the vail of blew and purple, &c.] Which was hung upon chains of gold, betwixt the holy and the most holy place, see 1. Kings 6.21.

Vers. 15. Also he made before the house two pillars, &c.] Concerning these two pillars, see the notes, 1. Kings 17.15. &c.

Vers. 16. And he made chains, as in the oracle, and put them on the heads of the pillars.] That is wreaths of chain-work. See 1. Kings 7.17.

And made an hundred pomegranates, and put them on the chains.] That is, an hundred in each of the two rows that went round about upon the net-work of each chapiter, see 1. Kings 7.18.

CHAP. IIII.

Vers. 1. ANd ten cubits the height thereof.] If their cubites contained a foot and an half, as is usually held, then according to our measures this altar was five yards high, and consequently there was some way for the priests to ascend up to offer their sacrifices on this altar, though they might not ascend by such steps as are in a ladder, lest their nakednesses should be thereby discovered, Exod. 20.26. Neither shalt thou go up by steps unto mine altar, that thy nakednesse be not discovered thereon, See the notes, Exod. 27.1. &c.

Vers. 2. Also he made a molten sea of ten cubits, &c.] Concerning this sea, see the notes, 1. Kings 7.23. &c.

Vers. 6. He made also ten lavers, and put five of them on the right hand, &c.] See the notes, 1. Kings 7.39. &c. they were set upon so many severall bases, which are there also largely described.

Vers. 7. And he made ten candlesticks of gold according to their form, &c.] To wit, which the Lord made David to understand in writing, much alike to that in the Tabernacle, as it seems by the description which is given of them, 1. Kings 7.49. And the candlesticks of pure gold, five on the right hand, and five on the left, before the oracle, with the flowers, and the lamps, and the tonges of gold; concerning which, see the note there.

Vers. 9. Furthermore, he made the court of the priests.] Called the inner court, 1. Kings 6.36.

Vers. 16. All their instruments did Huram his father make to king Solomon, &c.]

To wit, Solomons father: so Solomon it seems called him out of the great respect he bare him for his singular wisdome and skill, and the good service he did him in ma∣king all these things for the Temple.

CHAP. V.

Vers. 2. THen Solomon assembled the elders of Israel, &c.] What needs expla∣nation in this chapter is already explained in the nine first verses of the eight chapter of the first book of the Kings.

CHAP. VI.

Vers. 1. THen said Solomon, The Lord hath said that he would dwell in the thick darknesse.] The annotations of this chapter unto the 41. verse, see 1. Kings 8.12. &c.

Vers. 41. Now therefore arise, O Lord God, into thy resting place, thou, and the ark of thy strength.] In these words Solomon doth as it were invite the Lord in the ark, the signe of his presence, to enter and take possession of the Temple as his resting place, that is, the place of his settled abode; and that because the ark was now no longer to be removed from place to place, but to continue there: and herein he seems to allude to the prayer which Moses used at the removall of the ark, as they travelled through the wildernesse, Numb. 10.35. Rise up, O Lord, and let thine enemies be scattered, &c. And he calls the ark, the ark of Gods strength, as else∣where it is called Gods strength and glory, Psal. 78.61. He delivered his strength into captivity, and his glory into the enemies hand, because it was the signe of Gods presence amongst them, as their strength and defence, which had been manifested by many mighty works which the Lord had wrought, as it were by the presence of the ark; as the dividing of Jordan, and the fall of the walls of Jericho, &c. Now because we find this last clause of Solomons prayer, Psal. 132.8, 9, 10. that Psalme it may well be was composed by Solomon upon this occasion of the de∣dication of the Temple. See the note, 1. Kings 8.54:

Let thy priests, O Lord, be clothed with salvation, and let thy saints rejoyce in goodnesse.] The first clause may be understood two severall wayes, either of Gods saving and preserving the priests, Let thy priests, O Lord, be clothed with salvation, that is, let thy salvation be as a garment to defend them, or as a robe to adorn them, (for it is indeed an honour and glory to men, that the great God of heaven and earth should make such precious account of them, as to be alwayes watchfull over them to preserve and save them) or else of the preservation and salvation of the whole people, this being a decking and glorious ornament to the priests, that they stood as typicall mediatours betwixt God and them, and were the instrumentall meanes of their preservation and, salvation; even as it is now the glory of the mi∣nisters of the Gospel, that they are the meanes of saving soules: whence it is, that S. Paul saith of the converted Thessalonians, that they were his joy, his glory, and crown of rejoycing, 1. Thes. 2.19.20. Indeed in Psal. 132.9. this clause is ex∣pressed thus, Let thy priests be clothed with righteousnesse; but even that also the most Expositours understand of Gods righteousnesse in saving and defending his priests: as for that last clause of this verse, it is meant doubtlesse of the goodnesse

of God▪ let thy saints rejoyce in goodnesse, that is, let thy holy people rejoyce in thy goodnesse and bountie to them in all regards; yet because the goodnesse of God to his people consists chiefly in his making them good, even this may be also com∣prehended in this request of Solomons, that Gods people may rejoyce in goodnesse and grace, rather then in outward blessings.

Vers. 42. O Lord God, turn not away the face of thine anointed.] That is, deny not the request of me thine anointed; because when petitioners are denyed their requests, their faces are turned away with shame and confusion: hence is this phrase, turn not away the face of thine anointed.

Vers. 42. Remember the mercies of David thy servant.] That is, the mercies which thou hast promised to David.

CHAP. VII.

Vers. 1. NOw when Solomon had made an end of praying, the fire came down from heaven, &c.] See the notes, Levit. 9.24. and 1. Kings 8.54.

Vers. 3. And praised the Lord, saying, For he is good, for his mercy endureth for ever.] That is, they sang Psalmes of praise, the burthen and foot whereof was this, for he is good, for his mercy endureth for ever. And such we see the 136. Psalme was, and therefore happely that was sung at this time: the like expression we have again, vers. 6.

Vers. 6. David praised by their ministery.] That is, the Levites sung the Psalmes which David composed and appointed to be sung.

Vers. 7. Moreover, Solomon hallowed the middle of the court, &c.] See 1. Kings 8.64.

Vers. 8. Also at the same time Solomon kept the feast, &c.] Concerning this feast, see also the notes. 1. Kings 8.65.66.

Vers. 12. And the Lord appeared to Solomon by night, &c.] See 1. Kings 9.1, 2.

CHAP. VIII.

Vers. 2. THe cities which Huram had restored to Solomon, Solomon built them, &c.] Solomon had given them to Huram, and Huram not liking them had restored them to Solomon, and so Solomon built them. See 1. Kings 9.11, 12. In which chapter we have also most of the other passages of this chapter; and therefore I must referre the reader to the annotations there.

Vers. 11. For he said, My wife shall not dwell in the house of David, &c.] In the foregoing words it is said, that Solomon brought up the daughter of Pha∣raoh out of the city of David, unto the house that he had built for her: and here the reason given for this is, for he said, My wife shall not dwell in the house of David king of Israel; and why so? Because the places are holy whereunto the ark of the Lord hath come: Concerning which, a question of great difficulty may be moved, to wit, why the house of David should be counted so holy, that Solo∣mons wife might not be suffered to dwell there? and that even after the ark was al∣ready removed thence into the Temple: we reade not any where else that the pre∣sence of the ark made any place holy any longer then it continued there; (for was the house of Obed-edom holy after the ark was carried from thence?) yet here

thirteen years after the ark was carryed into the Temple, (for so long it was after the finishing of the Temple, ere Solomon had built his own house, and the queens house, 1. Kings 7.1.) Solomon refused to let his wife dwell in Davids house, be∣cause the ark had been there; yea, the words seem to imply, that all places were e∣steemed holy where the ark had been, the places are holy saith Solomon, whereunto the ark of the Lord hath come. But for resolving of this, two answers may be gi∣ven: First, that those words, for he said, My wife shall not dwell in the house of David king of Israel, because the places are holy, &c. contain the reason why Solomon resolved to build an house for his wife (at which time the ark was yet in the house of David) not why he brought up his wife into the house he had built for her, when indeed the ark had been long before removed into the Temple, and so must be referred to the words immediately foregoing (the house that he had built for her) Solomon brought up the daughter of Pharaoh out of the city of Da∣vid, unto the house that he had huilt for her: and then to shew, what moved him to build an house for her, this clause is added, for he said, My wife shall not dwell in the house of David king of Israel, because the places are holy whereunto the ark of the Lord hath come. Or secondly, that Solomon resolved that because the places were holy, whereunto the ark was brought, therefore it was not fit that his wife who was born of heathen parents, and had not her self perhaps at that time, em∣braced the faith of Israel, should dwell in the house which had been holy in this re∣gard: though Davids house ceased to be holy after the ark was removed thence, in regard of the Symbolicall signe of Gods presence, yet out of his superabundant re∣spect unto that signe of Gods presence, he thought it not fit to make that a dwelling place for her and her followers, that were aliens and strangers to the house of Israel, which had been the holy dwelling place of the most high God: and this I conceive to be the best and most satisfying answer.

CHAP. IX.

Vers. 1. ANd when the Queen of Sheba heard of the fame of Solomon, &c.] See 1. Kings 10.1. where also many other passages of this chapter are explained in the Annotations upon the severall passages there.

Vers. 8. Which delighted in thee to set thee on his throne.] That is, the throne of Israel, 1. Kings 10.9. All thrones are Gods, because all power is of God, and he disposeth all the kingdomes in the world to whom he pleaseth, Daniel 4.32. The most high ruleth in the kingdome of men, and giveth it to whomsoever he will. But the throne of Israel was the Lords in a more speciall respect, because there was a speciall covenant betwixt God and Israel, in regard whereof he was more peculiar∣ly their God and king, and their kings his deputies, and types of Christ, Psal. 2.6. I have set my king upon my holy hill of Sion.

Vers. 10. And the servants of Huram, &c.] See 1. Kings 10, 11, 12.

Vers. 12. And king Solomon gave to the Queen of Sheba, all her desire, whatso∣ever she asked, besides that which she had brought unto the king.] That is, besides what he gave her of his own royall bounty, 1. Kings 10.13. in lieu of those guifts which she had brought to him; or rather, besides what he gave her in gifts of the same kind with those which she had given him, to wit, gold, and spices, and preci∣ous

stones, he gave her also other things that were greater rarities to her, because she had them not in her own countrey.

Vers. 13. Now the weight of gold that came to Solomon, &c.] See 1. Kings 10.14. &c.

Vers. 25, And Solomon had foure thousand stalls for horses, and chariots, &c.] See 1. Kings 4.26.

Vers. 28. And they brought unto Solomon horses out of Egypt, &c.] See 1. Kings 10.28.

Vers. 29. Now the rest of the acts of Solomon first and last, are they not written in the book of Nathan, &c.] See 1. Kings 11.41.

CHAP. X.

Vers. 1. ANd Rehoboam went to Sechem.] This story is related as here in 1. Kings 12.1. Concerning which therefore see the Annotations there.

CHAP. XI.

Vers. 4. ANd they obeyed the words of the Lord, &c.] See 1. Kings 12.24.

Vers. 11. And he fortified the strong holds, and put captains in them, &c.] That is, many places that were by situation and nature strong, he forti∣fied also by art, and made them castles, and put captains in them, some of which were perhaps his sonnes whom he dispersed unto every fenced citie throughout Judah and Benjamin, vers. 23. And he dealt wisely, and dispersed all his children throughout all the countreys of Judah and Benjamin, unto every fenced citie,

Vers. 12. And in every citie he put shields and spears.] That is, weapons both for defence and offence.

Vers. 14. For Jeroboam and his sonnes had cast them off from executing the priests office unto the Lord.] To wit, by forbidding them to go up to Jerusalem to execute the priests office in the Temple, as by the Law they were enjoyned: and this is ascribed not onely to Jeroboam, but also to his sonnes, because he used them as his instruments in restraining them from going up to sacrifice at the Temple, having happely given them the charge and command of the fenced cities, as Rehoboam did his sonnes, vers. 23.

Vers. 15. And he ordained him priests for the high places, and for the devils, and for the calves which he had made.] Hereby it appears that Jeroboam set up other idols besides his golden calves, in which he pretended the worship of the true God, and why he said in them to have served devils, see Levit. 17.7.

Vers. 17. So they strengthened the kingdome of Judah, and made Rehoboam the sonne of Solomon strong, three years.] That is, by the accesse of these Levites and others of the ten tribes the kingdome of Judah was strengthened, and so conti∣nued three years. Indeed till the fifth yeare Shishak invaded not the land of Judah, chap. 12.2. But in the fourth yeare they began to corrupt themselves; and because so soon as they forsook God, God also forsook them, therefore even then are they counted as a weakned people, their defence being then departed from them: as was evident in the preparations which Shishak immediately made against them.

For three years they walked in the way of David and Solomon.] To wit, before

his fall, and after his repentance: for by this place amongst others, it appears that Solomon before his death repented him of his idolatry, and turned unto the Lord, though he could not so soon purge the land of those idolatrous monuments which himself had raised; as it was with Manasseh, chap. 33.18. For it is not likely that the beginning of Rehoboams reigne would have been David-like, if Solomon had died and left the kingdome in so corrupt a condition. Yet some conceive that Solo∣mon is here joyned with David, because himself continued incorrupt from idolatry, though he suffered high places to be set up for his wives.

Vers. 18, And Rehoboam took him Mahalath the daughter of Jeremoth, &c.] Though Rehoboam had eighteen wives, vers. 21. yet three of them onely are expres∣sed by name: the third, because he had by her Abijah who succeeded him in the throne, and the first two onely to make way to the mention of the third, because he married them first, and then afterward took the third to wife, to wit, Maachah the daughter of Abishalom the mother of Abijah. Concerning whom, see the notes, 1. Kings 15.2.

Vers. 22. And Rehoboam made Abijah the sonne of Maachah the chief, to be ruler among his brethren, &c.] That is, he gave him the preheminency in all re∣spects above his brethren, as intending that he should succeed him in the throne. Now if he were not his eldest sonne, unlesse, he had expresse direction for this from God, it was doubtlesse against that Law, Deut. 21.15.

Vers. 23. And he dealt wisely, and dispersed all his children throughout all the countreys of Judah and Benjamin, unto every fenced citie.] The wisdome and pol∣licie of Rehoboam in dispersing his other sonnes into the severall fenced cities in the out-skirts of his kingdome was this, that hereby they were kept, either from variance amongst themselves, or from consulting together against their brother Abijah, and perhaps under a pretence of honouring them with the charge of those places, were little better then prisoners there, under the eye of some that were appointed to watch over them; (for indeed otherwise there would have been little policie in putting the strong places of the kingdome into their hands) to which purpose also it was (as I conceive) that the better to content them, he allowed them most liberall and prince∣ly maintenance in all regards, which is implyed in the following clause, he gave them victualls in abundance.

CHAP. XII.

Vers. 1. ANd it came to passe when Rehoboam had established the kingdome, &c.] See the notes for these two verses, 1. Kings 14.22. and 25.

Vers. 7. They humbled themselves, therefore I will not destroy them, &c.] This humiliation of Rehoboams (and so it is likely of his Princes too) proceeded onely from a base slavish fear of the wrath that he saw was coming upon him, and there∣fore it said after this, that he did evil because he prepared not his heart to seek the Lord; yet so farre did the Lord regard this, that he resolved so farre, or so long to deliver them, that he would not now utterly destroy Jerusalem, and the Temple by the hand of Shishak, as he did afterward in a like case with Ahab, 1. Kings 21.27. Concerning which see the notes there.

Vers. 8. Neverthelesse, they shall be his servants, &c.] That is, they shall be∣come

tributaries to the king of Egypt, (upon which condition it seems Shishak ren∣dred up to Rehoboam the cities which he had taken) that they may know my service (saith the Lord) and the service of the kingdomes of the countreys; that is, that they may know how much better it had been to have served me, then by sin to bring themselves into bondage to other nations, which indeed they had cause to com∣plain of, as Isaiah 26.13. O Lord, other lords besides thee have had dominion over us.

Vers. 9. So Shishak king of Egypt came up against Jerusalem, and took away the treasures of the house of the Lord, &c.] Not the holy vessels, but the treasures of the Temple, and the treasures of the kings house, which were yielded it seems for the ransome of Jerusalem, and those other cities which he had taken.

Vers. 12. And also in Judah things went well.] That is, after this time things began again to prosper and go well with the kingdome of Judah. But some reade it as in the margin, and yet in Judah there was good things; and then it is added as another reason, why God did not utterly destroy Jerusalem at this time, to wit, because there were some in Judah that feared God, and continued constant in that way of his worship which he had prescribed: for that which is said, vers. 1. that he forsook the Law of the Lord, and all Israel with him, must be understood onely of the generality of the people, that all in a manner had corrupted themselves.

Vers. 15. And there were warres between Rehoboam and Jeroboam continually.] See 1. Kings 12.24.

CHAP. XIII.

Vers. 1. NOw in the eighteenth yeare of king Jeroboam, began Abijah to reigne over Judah, &c.] Or Abijam, see the notes, 1. Kings 15.1, 2.

Vers. 4. And Abijah stood upon mount Zemaraim, which is in mount Ephra∣im, and said, Hear me thou Jeroboam, and all Israel, &c.] To wit, having first by his Heralds or messengers desired a parley, or at least liberty to say somewhat that he had to say, both to Jeroboam and the people, for otherwise being so near the enemy that they might heare what he said, he could not have stood thus to speak to them without danger.

Vers. 5. The Lord God of Israel gave the kingdome over Israel to David for ever, even to him and to his sonnes by a covenant of salt.] See Numbers 18.19.

Vers. 7. And there are gathered to him vain men, the children of Belial.] See Deut. 13.13.

And have strengthened themselves against Rehoboam the sonne of Solomon, when Rehoboam was young and tender hearted, &c.] That is, when Rehoboam was newly entred upon his kingdome, unexperienced in matters of state, and much more in warlike affaires, as having alwayes been brought up in his fathers peaceable reigne, delicately and daintily; and being not yet settled in that throne (as a plant that hath not yet taken root) was easily shaken and terrified with the insolencies of his rebellious subjects; that thus we must understand these words is evident, because Rehoboam was one and fourty years old when he began to reigne, as we may see, 1. Kings 14.21.

Vers. 10. The Lord is our God, and we have not forsaken him, &c.] Though he walked in all the sinnes of his father Rehoboam 1. Kings 15.3. and suffered ido∣latry in his kingdome (which his sonne Asa did afterwards reform, 1. Kings 15.12, 13.) yet because withall the true religion was openly professed, and the true worship of the true God openly and incorruptly maintained in the Temple at Jerusalem, he boasts of their assurance of Gods favour, and seeks to scare the Israelites from hoping to maintain their party against them.

Vers. 11. The shew-bread also set they in order upon the pure table, &c.] That is, upon the tables of the shew-bread. And so we must also understand the next clause, and the candlestick of gold, &c. for there were in the Temple ten candle∣sticks, and ten tables, chap. 4.7, 8. and it is but a poore conceit of some, that be∣cause but one table here is mentioned, therefore Shishak had carryed away the rest: for thus also table is put for tables, 1. Kings 7.48.

Vers. 17. So there fell down slain of Israel, five hundred thousand.] And yet, the men of Judah that slew them, were but foure hundred thousand in all, vers. 3.

Vers. 19. And Abijah pursued after Jeroboam, and took cities from him, Beth-el with the townes thereof, &c.] Which stood in the borders of Benjamin and Ephraim, Josh. 18.13. and had in it one of Jeroboams calves, 1. Kings 12.29. some conceive that this is meant of another Beth-el, because Jeroboams idol stood still, and was not destroyed in the dayes of Asa, &c. but this is no sufficient argu∣ment, since perhaps this Beth-el was afterwards recovered from the kings of Judah, and perhaps was now taken by composition, &c.

Vers. 20. Neither did Jeroboam recover strength again in the dayes of Abijah: and the Lord stroke him, and he dyed.] That is, Jeroboam: for of Abijahs death the text speaks after, chap. 14.1. perhaps he was struck in the dayes of Abijah, but he dyed not till the second yeare of Asa the sonne of Abijah.

Vers. 21. But Abijah waxed mighty, and married foureteen wives, and begat twenty and two sonnes, and sixteen daughters.] Partly before he was king, and partly after; for he reigned in all but three years, 1. Kings 15.2.

CHAP. XIIII.

Vers. 1. SO Abijah slept with his fathers, &c. and Asa his sonne reigned in his stead.] In the twentieth yeare of Jeroboam, 1. Kings 15.9. where al∣so are many severall Annotations that may serve for the explaining of severall passa∣ges in this chapter.

Vers. 9 And came unto Mareshah.] A city in Judah, Josh. 15.44.

Vers. 13. And Asa and the people that were with him pursued them unto Gerar.] Which was a city of the Philistines; whereby it seems very probably that they also joyned with the Ethiopians in invading the land of Judah; especially be∣cause it is expressely also said in the following verse, that they smote all the cities round about Gerar.

Vers. 15. They smote all the tents of cattell, &c.] That is, the tents of the Arabians, who indeed were wont to dwell in tents, and so to remove from place to place for the feeding of their cattell. It seems the Ethiopians passing through Ara∣bia,

the Arabians aided them in their invasions of the land of Judah; and so now Asa and his souldiers smote their tents and carryed from them abundance of cattel.

CHAP. XV.

Vers. 2. THe Lord is with you, whilest ye be with him, &c.] As if he should have said, By experience you now see in this your victory over the Ethiopians, that whilest you walk in Gods wayes he will not fail to blesse you.

Vers. 3. Now for a long season Israel had been without the true God, &c.] That is, now for a long time, ever since their revolting from Rehoboam, the ten tribes have lived under Jeroboam in a manifest apostacie from the true God, not having Gods priests to instruct them, and not regarding the law of God, according to which they ought in all things to have ordered themselves.

Vers. 4. But when they in their trouble did turn unto the Lord God of Israel, and sought him, he was found of them.] That is, in former times when the Israe∣lites in their trouble did repent and return unto the Lord, he was alwayes ready to receive them into his favour again. And this is added to imply, that though the ten tribes had thus forsaken the Lord, yet if they would as in former times have returned to the Lord, he would have pardoned them.

Vers. 5. And in those times there was no peace, &c.] That is, ever since the re∣volting of the ten tribes from Rehoboam, and their apostacie from the true God; whereof he had before spoken, vers. 3.

Vers. 6. And Nation was destroyed of nation, &c.] To wit, in the warres be∣twixt the kingdome of Judah and the kingdome of Israel; wherein they also made use of the auxilliary forces of other nations.

Vers. 7. Be ye strong therefore, and let not your hands be weak, for your work shall be rewarded.] That is, go couragiously and constantly forward in the reforma∣tion begun amongst you, and the Lord shall be still with you.

Vers. 8. And when Asa heard these words, and the prophecy of Oded the pro∣phet, he took courage, and put away the abominable idols, &c.] Either this is meant of some prophecy of Oded the father of this Azariah, which he declared unto them at this time, together with this his own exhortation; or else of some prophesie of Azariah himself, he also being here called by the name of his father Oded. As for that which is said, that when Asa had heard these words, and this prophesie, he took courage, and put away the abominable idols out of all the land, &c. we see that he had in a great part done this before, chap. 14.3. but it seems now upon a more di∣ligent search made throughout his kingdome, he put away the remainder of the idols that were found amongst them; and that not onely out of the land of Judah and Benjamin, but also out of the cities which he had taken from mount Ephraim, which may be meant of the cities which his father Abijam had taken, chap. 13.19. but yet there is mention made of cities of Ephraim which Asa himself took, cha∣pter 17.2.

And renewed the altar of the Lord.] That is, the altar which Solomon had built, having some way lost its beautie in so many years (which is no wonder, con∣sidering how continually it was used and stood in the open court) he renewed it,

and beautified it again; and then in a solemne manner observed again sacrifices thereon.

Vers. 9. And he gathered all Judah and Benjamin, and the strangers with them out of Ephraim and Manasseh, and out of Simeon.] Hereby it is manifest that even the tribe of Simeon did revolt from the kingdome of Judah, or at least the greatest part of them, however they had their inheritance within the portion of Ju∣dah, Josh 19.1. and that therefore either they removed from their first habitation, and transplanted themselves amongst other tribes of Israel: or else that they stood out against Judah, and clave to the party of the other tribes, yea, though they had their dwelling within Judahs portion.

Vers. 10. So they gathered themselves together at Jerusalem in the third moneth, in the fifteenth yeare of the reigne of Asa.] Which was the twelfth of Baasha king of Israel. By this it appears that Zerah the Ethiopian did not invade the land of Judah, till the fourteenth yeare of Asa. Indeed Asa lived in peace but ten years, chap. 14.1. But it was therefore Baasha king of Israel not Zerah, that immediately after those ten years were ended, made warre against Asa. As for the third moneth, it was that wherein the feast of Pentecost was kept.

Vers. 15. And the Lord gave them rest round about.] To wit, at that time when Asa and the people made this covenant with God; then the Lord gave them rest, the land not being invaded by any of her enemies.

Vers. 16. And also concerning Maachah the mother of Asa, &c.] That is, the grandmother. The Annotations concerning these three following verses, see 1. Kings 15.2, 10, 14, 15.

Vers. 19. And there was no more warre unto the five and thirtieth yeare of the reigne of Asa.] Ʋnto the five and thirtieth yeare (that is, untill the five and thir∣tieth yeare was ended, whence is that chap. 16.1. In the six and thirtieth yeare of the reigne of Asa, Baasha king of Israel came up against Judah, &c.) of the reigne of Asa, that is of the kingdome of Judah since it was divided from that of Israel; which was the fifteenth yeare of Asa: for that thus these words must be ex∣pounded is evident, because Baasha died in the six and twentieth yeare of Asa, 1 Kings 16.8. and therefore could not come up in the six and thirtieth yeare of Asa, as is expressely said in the first verse of the following chapter: we have a like passage afterward, chap. 22.2.

CHAP. XVI.

Vers. 1. IN the six and thirtieth yeare of the reigne of Asa, Baasha king of Is∣rael came up against Judah, and built Ramah, &c.] That is, in the thirty sixth yeare of the kingdome of Judah, which was the sixteenth yeare of Asa, and the fourteenth of Baasha. See the last note in the former chapter, as also see the note 1. Kings 15.17. where also severall other passages in the five first verses of this chapter, are already explained.

Vers. 7. Because thou hast relyed on the king of Syria, and not relyed on the Lord thy God, therefore is the host of the king of Syria escaped out of thine hand.] Whereas if he had gone on (as he intended, vers. 3.) in his league with the king of Israel to invade thy land, thou shouldest have overcome him as thou did∣dest

the Ethiopian; now thou hast deprived thy self of this glory and booty.

Vers. 9. Therefore, from henceforth thou shalt have warres,] To wit, with Ba∣sha, 1. Kings 15.16. And there was warre betwixt Asa and Baasha king of Isra∣ael all their dayes.

Vers. 12. And Asa, in the thirty and ninth yeare of his reigne, was diseased in his feet.] About the six and twentieth yeare of his reigne Baasha died, and Elah his sonne succeeded him 1. Kings 16.8. about the seven and twentieth yeare of his reigne Zimri one of his captains slew Elah, and all the house of Baasha, 1. Kings 16.9. &c. and within a few dayes Omri being made king by the souldiers, forced Zimri desperately to burn himself, and about the one and thirtieth yeare of Asa, was peaceably settled in the throne of Israel, Tibni his competitour dying, 1. Kings 16.22.23. And about this nine and thirtieth yeare wherein Asa fell sick of the gout, Omri died, and Ahab his sonne succeeded him, 1. King. 16.29.

Vers. 14. And laid him in the bed, which was filled with sweet odours and diverse kinds of spices, &c.] After the manner of embalming kings used in those times they filled the beer whereon he was laid, or coffin whereinto he was put, with all kinds of odours and sweet spices.

And they made a very great burning for him.] That is, they burnt sweet prefumes at his buriall in very great plenty.

CHAP. XVII.

Vers. 1. ANd Jehoshaphat his sonne reigned in his stead, and strengthened him∣self against Israel.] In the latter dayes of Asa, after he fell into those grievous sinnes mentioned in the former chapter, the kings of Israel (as God threat∣ned, chap. 16.9.) did it seems in their severall times renew their warres against Ju∣dah, to wit, Baasha, Omri, and Ahab, and had happely often the better of them; but about the third or fourth yeare of Ahab, Asa dying, 1. Kings 22.41. Jehoshaphat suc∣ceeded him, and making great preparations to withstand them, he was greatly strengthened against the kingdome of Israel.

Vers. 3. And the Lord was with Jehoshaphat, because he walked in the first wayes of his father David.] Which were purer and freer from sinne then were his latter dayes: for whilest he was in continuall troubles, we reade not any such foul sinnes he fell into, as afterwards being settled in his kingdome, when he committed adul∣tery with Uriahs wife, and many other wayes transgressed Gods Laws.

And sought not unto Baalim.] To wit, as did Ahab at this time king of Israel: whether by Baalim we understand all false Gods in generall, or in particular the the idols of Baal, the God of the Sydonians, 1. Kings 16.31, 32. for that these words are spoken by way of comparing of Jehoshaphat to Ahab, we may see by that which follows, vers. 4. But sought to the Lord God of his father, and walked in his commandments, and not after the doings of Israel.

Vers. 6. And his heart was lifted up in the wayes of the Lord.] That is, he be∣came zealous, and very couragious in Gods cause, and went forward with an high, and magnanimous spirit, without any basenesse, fear, or carnall respects.

Moreover, he took away the high places and groves out of Judah.] The high places, whereon the God of Israel was worshipped, though contrary to his Law,

were not by Jehoshaphat taken away, chap. 20.33. and therefore this must be meant of such high places and groves, wherein they worshipped idol-gods. These indeed Asa his father had taken away, chap. 14.3. but it seems in the latter and de∣clining dayes of Asa, when he lay sick, some of the people that lingred still after their former idolatry, made use of the advantage of these times, and did secretly set up their high places and groves again: and these they were that Jehoshaphat after search made did now take away.

Vers. 7. And in the third yeare of his reigne, he sent to his princes, &c. to teach in the cities of Judah.] To see that they were taught. We may not think, that at other times the people of God did now live in the kingdome of Judah without any ordinary teaching; but because he found that the people were in many places so in∣clined to idolatry (as having set up their high places, which his father Asa had pul∣led down) these choice priests and Levites mentioned, vers. 8. were sent as visitours into the severall parts of his kingdome, to see whether they were truely taught, and by their own personall teaching, both to confirm those that were rightly instructed, and to convince those that were corrupt, and to shew them how expressely the Law did forbid, and threaten all idolatry whatsoever. And with them these princes were sent to countenance, and incourage them, and happely to punish those that should op∣pose them, or that should be found obstinate in their errours.

Vers. 13. And the men of warre, mighty men of valour, were in Jerusalem.] That is, his Generalls, and captains, and some companies of their souldiers still at∣tended with them.

Vers. 14. Adnah the chief, and with him mighty men of valour, three hun∣dred thousand.] That is, under his command.

Vers. 16. Amasiah the sonne of Zichri, who willingly offered himself unto the Lord.] To wit, to fight his battels, some say as a Nazarite.

Vers. 19. These waited on the king, besides those whom the king put in the fen∣ced cities, throughout all Judah.] That is, these captains before mentioned, and some of their bands by course: for it is not likely that so many hundred thousand did at one time attend on the kings person at Jerusalem. Yea, because the totall number of the souldiers here mentioned, amounts to eleven hundred and threescore thousand (and it seems not probable that Jehoshaphat would have been so affright∣ed with the multitude of the Moabites and Ammonites that came against him, chap. 20.12. if he had had eleven hundred and threescore thousand trained men in his kingdome, besides those wherewith his strong cities were manned) Therefore some conceive it more likely, that he had not all these at one time, but successively; the trained band of Judah being first under the command of Adnah, and then Adnah being dead, under the command of Jehohanan; and so likewise the trained band of Benjamin, under the command of Amasiah first, then Eliada, and then Jehozabad, and were in the severall times of these Generalls, sometimes more, and sometimes lesse.

CHAP. XVIII.

Vers. 1. NOw Jehoshaphat had riches and honour in abundance, and joyned affi∣nity with Ahab.] To wit, by marrying his eldest sonne Joram to A∣thaliah Ahabs daughter, chap. 21.6. and 2. Kings 8.18.

Vers. 2. And after certain years, he went down to Ahab to Samaria.] To wit, about the seventeenth yeare of his reigne. See the notes for this chapter, 1. Kings 22.1. &c.

CHAP. XIX.

Vers. 2. ANd Jehu the sonne of Hanani the seer went out to meet him.] Who reproved Asa Jehoshaphats father, see chap. 16.7.

And said to king Jehoshaphat, Shouldest thou help the ungodly, and love them that hate the Lord?] That is, oughtest thou thus to joyn thy self in such strict wayes of love and friendship with such a wicked idolatrous wretch, such an enemy to God and all goodnesse as Ahab is? In some cases to joyn in league with infidels and idolaters, is not unlawfull, Gen. 14.13. when it is done onely to up∣hold peace, to maintain mutuall traffick, or for the common defence of their coun∣treys; but otherwise unnecessarily, as out of love and friendship to joyn with them and help them, is doubtlesse unlawfull; and so it had been now with Je∣hoshaphat.

Therefore is wrath upon thee from before the Lord.] That is, God is highly dis∣pleased with thee, and hath determined to poure forth his displeasure upon thee: and this might have respect to that invasion of the Moabites and Ammonites, which followed not long after, chap. 20.1. or happely to some dissension that began at present betwixt his sonnes, the seeds of that horrid slaughter which his eldest sonne did afterwards make amongst them, chap. 21.4.

Vers. 3. Neverthelesse there are good things found in thee, &c.] This is added to intimate, that because of this the Lord would deal gently with him, and even in judgement remember mercy.

Vers. 4. And he went out again, &c. and brought them back unto the Lord God of their fathers.] That is, where he found any idolatry, or any corruptions a∣mongst the people, he reduced them to the true worship of God, and reformed what was out of order amongst them.

Vers. 5. And he set judges in the land, &c.] To wit, where he found any wanting.

Vers. 6. Ye judge not for man, but for the Lord, who is with you in the judge∣ment.] That is, whose person ye represent, and who is present seeing all you do; and accordingly ready to stand by you and defend you if you judge aright, and to punish you if you deal unjustly:

Vers. 8. In Jerusalem did Jehoshaphat set of the Levites, and of the priests, and of the chief of the fathers of Jerusalem, &c.] See above vers. 5. This is meant of the high senate or councel of the Sanhedrim in Jerusalem, to which all appeals were made from inferiour courts, and to which all causes of difficulty were referred, both for ecclesiasticall and civill affairs; and therefore it is said here that they were for the judgement of the Lord, that is, for ecclesiasticall causes, concerning which God had determined in his law what should be done; and for controversies, to wit, in causes merely civill. See Deut. 17.8, 9, 10.

Vers. 10. And what cause soever shall come to you of your brethren that dwell in their cities, between bloud and bloud, between law and commandment, &c.]

That is, where each party shall pretend that they have the law or statutes on their side; and so one shall alledge one law, and another an other, see Deut. 17.8. &c.

Vers. 11. Amariah the chief priest is over you in all matters of the Lord.] That is, in all matters ecclesiasticall, or which are determined in the law of the Lord.

And Zebadiah the sonne of Ishmael, the ruler of the house of Judah, for all the kings matters.] For all civill affairs, or those things which were determinable by the civill statutes of the king and kingdome.

Also the Levites shall be officers before you.] That is, they shall be officers in eve∣ry city, subordinate to the great Sanhedrim in Jerusalem, from whom they should receive their power and directions.

CHAP. XX.

Vers. 1. THe children of Ammon, and with them other beside the Ammonites, came against Jehoshaphat in battel.] That is, the Edomites of mount Seir, vers. 10.

Vers. 2. There cometh a great multitude against thee from beyond the sea, on this side Syria.] That is, the dead sea, which lay betwixt Judah and Syria: and because they came from those parts, some Expositours conceive it to be very probable, that Jehoshaphats aiding of Ahab in his warres against the Syrians, chap. 18. was the first occasion of this invasion of his land.

Vers. 5. And Jehoshaphat stood in the congregation of Judah and Jerusalem, in the house of the Lord before the new court.] Some Expositours understand this of a new court added of late years to the Temple, for those that were strangers and unclean amongst the Israelites to worship God in: but because of this we have no mention at all in the Scriptures, it is better by others expounded of the court of the priests, which Solomon built; and that it is here called the new court, because it was of late newly repaired and beautified, and that happely by Asa when the altar of burnt offerings was also renewed, chap. 18.8. Others again understand it of the court of the people, and that this had been lately repaired, and perhaps divided into two courts, the one being appointed for the men and the other for the women (as it is generally held, that though at first when Solomon built it it was but one court, yet afterwards it was divided into two) or that having been ever since the revolt of the ten tribes alienated to other uses (because then there was no use of so large a court as was provided for the meeting of the twelve tribes) now upon the coming in of so many of the ten tribes to the kingdome of Judah, it was opened and restored again to the service of the Temple. But because it is most probable that Jehoshaphat stood to pray amongst the people upon the brasen scaffold which Solomon had built, 2. Chron. 6.13. which was in the court of the people, therefore I rather think this new court before which he stood, was the priests court newly repaired.

Vers. 13. And all Judah stood before the Lord with their little ones, their wives and their children.] In times of publick humiliation they used to bring their little ones to the assemblies, Joel 2.16. Gather the children, and those that suck the breasts. First, that the bowels of the people might be the more moved by the sight of those their little ones, now in danger to be cruelly butchered by these enemies,

and so they might be rendred the more serious and vehement in their prayers, and more couragious in withstanding the enemy, when they should come to fight a∣gainst them. And secondly, being presented before the Lord, as a pitifull object of his mercy, he might also be moved to take compassion on them.

Vers. 16. Behold they come by the cliff of Ziz, and ye shall find them at the end of the brook, &c.] By telling them before-hand the place where they should meet their enemies the next day, he let them see with what assurance they might believe whatever else he said unto them.

Vers. 20. Believe his prophets, so shall ye prosper.] This it is likely was spo∣ken with speciall reference to the prophecy of Jehaziel the Levite, which they had heard the day before, concerning their subduing the mighty army that was com∣ing against them.

Vers. 21. And when he had consulted with the people, &c.] That is, when he had advised with the heads and rulers of the people, concerning their ordering of the battel, &c. he appointed singers unto the Lord to go before the army, as it were to triumph beforehand for the victory promised, and that should praise the beauty of holinesse; that is, Gods most holy majestie, the glory of Gods sanctuary his dwelling place (which also is therefore called the beautie of holinesse, Psal. 29.2. Worship the Lord in the beautie of holinesse, and Psal. 96.9. O worship the Lord in the beauty of holinesse.) and to say praise ye the Lord, for his mercy endureth for ever, which was the foot of severall Psalmes of thanksgiving composed by David and others, as in particular, of the 136. Psalme, wherein there is an enumeration of many severall mercies which God afforded to his people; and that therefore was happely at this time sung by the Levites.

Vers. 22. And when they began to sing and to praise, the Lord set ambushments against the children of Ammon, Moab, and Mount Seir, &c.] That is, the Lord did suddenly and unexpectedly cut them off, as when men are cut off by enemies that ly in ambush against them, and that by sending some unexpected strife amongst those nations, whereupon they fell out amongst themselves, and slew one another; and so that was accomplished which the Levite had foretold, vers. 17. Ye shall not need to fight in the battel, &c. Yet some Expositours understand this ambushment of the holy angels that came suddenly in upon them by the Lords command, and slew them; whereupon they mistaking the matter, and supposing it had been their own compa∣nions, flew upon them, and so sheathed their swords in one another bowels.

Vers. 31. He was thirty and five years old when he began to reigne, &c.] See 1. Kings 22.41.

Vers. 33. Howbeit the high places were not taken away.] See the notes, chap. 17.6.

For as yet the people had not prepared their hearts unto the God of their fathers.] That is, though Jehoshaphat did endeavour to reforme what was amisse, chap. 19.4. yet from the high places the people would not be reclaimed.

Vers. 36. And he joyned himself with him to make ships to go to Tarshish, &c.] See 1. Kings 22.48.

CHAP. XXI.

Vers. 2. ALl these were the sonnes of Jehoshaphat king of Israel.] That is, king of the Israelites in the kingdome of Judah. Usually in the sacred hi∣story the kings of the ten tribes are onely called kings of Israel: it may be there∣fore that Jehoshaphat is here so called, because many of the ten tribes had now joyned themselves to the kingdome of Judah, chap. 15.9. They fell to him out of Israel in abundance, when they saw that the Lord his God was with him.

Vers. 3. And their father gave them great gifts of silver and of gold, and of precious things, with fenced cities in Judah.] See the Annotations for most passages in this chapter, 2. Kings 8.16. &c.

Vers. 11. And caused the inhabitants of Jerusalem to commit fornication, &c.] That is, to worship Baal; and herein this sinne of Jehoram is aggravated, that he set up this idolatry in Jerusalem, where was the Temple, Gods dwelling place.

Vers. 12. And there came a writing to him from Elijah the prophet, &c.] Eli∣jah was taken up into heaven in Jehoshaphats time, and Elisha was succeeded in his room, 2. Kings 3.11. either therefore this is meant of some other Elijah, or of Elisha, and that he is here called Elijah as the Baptist afterward was, because he came in the spirit and power of Elijah or else (which is more probable) this pro∣phesie was written by Elijah whilest he lived upon the earth (as Isaiah wrote before∣hand concerning Cyrus. Isaiah 45.1. and the prophet that was sent to Jeroboam prophesied of Josiah 1. Kings 13.2.) and committed either to Elisha, or the other prophets, and by them now sent to Jehoram; whose insolent crueltie was such, that the prophets durst not shew themselves in his presence.

Vers. 14. Behold, with a great plague will the Lord smite thy people, and thy children, &c.] See the event, vers. 16, 17, 18. and thus his slaying his brethren was punished with the losse of his own children.

Vers. 19. And his people made no burning for him, like the burning of his fa∣thers.] See chap. 16.14.

CHAP. XXII.

Vers. 1. ANd the inhabitants of Jerusalem made Ahaziah his youngest sonne, king in his stead, &c.] See the Annotations of most of this chapter, in 2. Kings 8.24. &c.

Vers. 9. And he sought Ahaziah and they caught him, (for he was hid in Sa∣maria) and brought him to Jehu.] He was first wounded in his flight from Israel not farre off from Ibleam, which was not farre from Megiddo, and being wounded fled to Megiddo, and at Megiddo he was at length slain, 2. Kings 9.27. But how is it then said that he was h••d and taken in Samaria? I answer; 1. That by Sa∣maria here may be meant onely the kingdome of Samaria, as is noted on the 2. Kings 9.27. Or, 2. that not thinking himself safe in Megiddo, whither he at first fled to hide himself, he thence fled to Samaria, where he was found, and thence brought back to Megiddo and slain there.

So the house of Ahaziah had no power to keep still the kingdome.] That is, there was none of his children of years to maintain their right to the kingdome against

such as would usurpe the regall power as Athaliah immediately did.

Vers. 10. She arose, and destroyed all the seed royall of the house of Judah.] See the Annotations for this and the following verses, in 2. Kings 11.1, 2.

CHAP. XXIII.

Vers. 1. ANd in the seventh yeare Jehoiada strengthened himself, &c.] See 2. Kings 11.4. &c.

Vers. 4. A third part of you entring on the sabbath of the priests and of the Levites, shall be porters of the doores.] This third part here spoken of seems to be the same that in 2. Kings 11.6. are said to have had the charge of the gate behind the guard, which was the south-gate. Whereas therefore it is here said, that they were porters of the doores, it is either because this gate was called the gate of the doores or thresholds (for some cause unknown to us;) or else because besides the charge of the keeping of the gate behind the guard, mentioned in the book of the Kings, they were also appointed to be porters of the doores of the Temple. See the notes on 2. Kings 11.5.

Vers. 5. And a third part at the gate of the foundation.] That is the east-gate called also the gate of Sur, 2 Kings 11.6. it was happely called the gate of the foundation, because it stood lower than the rest, and from thence they went up by an ascent into the great court.

And all the people shall be in the courts of the house of the Lord.] That is, in the court of the people which was divided into severall courts; for we cannot think that the people were appointed to be in the priests court.

Vers. 6. Let none come into the house of the Lord, save the priests, &c.] That is, into the priests court.

But all the people shall keep the watch of the Lord.] That is, shall guard the holy place, that no man enter it, or they shall observe to do in this service of the Lord what is given them in charge.

Vers. 8. And took every man his men that were to come in on the sabbath, &c.] That is, every man that was the head of the family took those that belonged to them.

For Jehoiada the priest dismissed not the courses.] See 2. Kings 11.5.

Vers. 9. Moreover, Jehoiada the priest delivered to the captains of hundreds, spears, &c.] See 2. Kings 11.10. where also are many severall notes for the following passages of this chapter.

Vers. 11. And Jehoiada and his sonnes anointed him, and said, God save the king.] Zechariah therefore the sonne of Jehoiada, that was afterwards slain at the command of this king, chap. 24.21. had now an hand in setting the crowne upon his head.

Vers. 13. Also the singers with instruments of musick, and such as taught to sing praise.] That is, that lead the song, as being the most skilfull, and at other times teachers of the younger sort.

Vers. 16. And Jehoiada made a covenant between him, and between all the peo∣ple, &c.] That is, between the Lord (of whom mention was made before, vers. 14. and again in the last words of this verse) and the king and the people, as it is ex∣pressed,

2. Kings 11.17. or betwixt himself and the king and the people, to wit, in Gods behalf.

Vers. 20. And they came through the high gate into the kings house.] That is, the chief gate of the kings house, called the gate of the guard, 2. Kings. 11.19.

CHAP. XXIV.

Vers. 4. ANd it came to passe after this, that Joash was minded to repair the house of the Lord.] See 2. Kings 12.4, 5.

Vers. 5. Howbeit, the Levites hastened it not.] For in the three and twentieth yeare of his reigne they had done nothing to the repairing of the house, 2. Kings 12.6.

Vers. 6. Why hast thou not required of the Levites to bring out of Judah and out of Jerusalem, the collection, according to the commandment of Moses, &c.] By this collection may be meant either the half shekel, which every man paid when they were numbred, Exod. 30.12.13. which is called the money of every one that passeth account, 2. Kings 12.14. or else the voluntary contributions which the peo∣ple were to give after the manner as they did for the building of the tabernacle at the commandment of Moses, Exod. 35.5. an order which it seems was observed in future times, Neh. 10, 32. Also we made ordinances for us, to charge our selves yearely with the third part of a shekel, for the service of the house of our God.

Vers. 7. For the sonnes of Athaliah that wicked woman, had broken up the house of God, &c.] To promote the worship of Baalim they robbed the Temple; and so there was not in the treasuries of the Temple any competent summe of money, whereby the decayes thereof might be repaired. Indeed the sonnes of Joram by A∣thaliah were all slain by the Arabians, save onely Ahaziah, chap. 21.17. But this might be done before that.

Vers. 8. And at the kings commandment they made a chest.] The Levites be∣ing forbidden by Joash to meddle any more with the collection of the money, because of their former neglect, 2. Kings 12.7.

And set it without the gate of the house of the Lord.] To wit, by the gate whereby they went out of the great court, and on that side the gate where the altar stood, 2. Kings 12.9.

Vers. 14. They brought the rest of the money before the king and Jehoiada, whereof were made vessels for the house of the Lord, &c.] See 2. Kings 12.13.

Vers. 16. And they buried him in the citie of David amongst the kings, because he had done good in Israel, both towards God, and towards his house.] That is, the house and family of David; or rather the Temple the house of God.

Vers. 17. Now after the death of Jehoiada came the princes of Judah, and made obeysance to the king, &c.] In the most fawning and flattering manner they pre∣sented themselves before him, and withall petitioned him, that every one might wor∣ship God as they pleased themselves, namely, in the high places, after the manner of their fathers; to wit, because it was burthensome to go up from all places to the Temple; or because every one desired to have his own proper place of devotion. Now this request is implyed, though not expressed in the following words, then the king hearkned to them: and they left the house of the Lord God of their fathers.

Vers. 18. And wrath came upon Judah and Jerusalem for this their trespasse.]

For Hazael king of Syria (as it is related, 2. Kings 12.17.) invaded the land, and ha∣ving taken Gath addressed himself to Jerusalem, having sufficient pretence for what he did (if his ambition cared for pretence) because the kings of Judah had former∣ly assisted the Israelites against the Syrians at Ramoth Gilead: and so formidable to Joash was this approch of Hazael towards Jerusalem, that he took all the hallowed things, and all the gold that was found in the treasures of the Temple, and in his own house, and with that present purchased his peace. Some conceive that this in∣vasion of Hazael (mentioned in the Kings) is the same with that inrode of the Sy∣rians spoken of, vers 23. of this chapter, but that cannot be: for this was before the slaying of Zachariah, vers. 20. that after it, vers. 23. in this the matter was com∣pounded without a battel, in that a battel was fought to Joash his great losse, vers. 24. in this Hazael was present, 2. Kings 12.11. in that the Syrians sent the spoil they took to their king at Damascus, vers. 23. And last of all, in this the Syrians had great forces (else Joash would not have been afraid of them) in that they came with a small band of men, vers. 24.

Vers. 20. And the spirit of God came upon Zechariah the sonne of Jehoiada the priest, &c.] It is a great question amongst Expositours, whether this were that Ze∣chariah of whom our Saviour spake, Matth. 23.35. From the bloud of righteous Abel unto the bloud of Zacharias sonne of Barachias, whom ye slew, &c. Most conceive it is, and that because this Zechariah was slain by the Jews, and that (as is expressed in the following verse) in the court of the house Lord: nor do we reade in Scripture of any other Zechariah that was so slain: for though this was the sonne of Jehoiada, and that Zachariah of whom Christ speaks, is expressely called there the sonne of Barachias; yet to this it may be answered, that Jehoiada was so called Barachias; or that he is called Barachias, which signifies the blessed of the Lord, because he was in his time such a blessed instrument of so much good to the people of God: and it may well be the drift of Christs words, to shew that the bloud of all that were long ago slain, should be charged upon that generation, and so in that re∣gard this Zechariah is joyned there with Abel. But now others hold that it is not this Zechariah of whom our Saviour speaks there, but that Zachariah which is last but one of the small Prophets, that was raised up of God to encourage the people that were come back from Babylon to rebuild the Temple. And indeed, first, be∣cause that Zachariah is expressely called the sonne of Barachiah, Zach. 1.1. as it were purposely to distinguish him from this Zechariah the sonne of Jehoiada. And secondly, because the words of our Saviour seem rather to imply that all the bloud of Gods righteous servants, slain in former times, from the first to the last, should be charged upon them; and so Abel is mentioned as the first, and Zachariah as the last, I cannot see but that very probably it may be understood of that Zachariah, and that he after the reedifying of the Temple, flying to the altar for Sanctuary, when the Jews were for some cause enraged against him, was there slain, as our Saviour saith, between the Temple and the altar.

Vers. 25. For they left him in great diseases.] To wit, by reason of wounds re∣ceived in the fight, or some exquisite tortures, which happely the Syrians had put him to.

His own servants conspired against him, for the bloud of the sonnes of Je∣hoiada

the priest, &c.] Hereby it may appear, that having slain Zechariah, they slew also his brethren the sonnes of Jehoiada; perhaps lest they should avenge his death; yet some conceive that the plurall number is put for the singular, sonnes for sonne, as it is also in many other places.

CHAP. XXV.

Vers. 1. AMaziah was twenty and five years old when he began to reigne, &c.] To wit, in the second yeare of Joash king of Israel. See the notes for this chapter, 2. Kings 14.1. &c.

Vers. 13. But the souldiers of the army which Amaziah sent back, that they should not go with him to battel, fell upon the cities of Judah, from Samaria even unto Beth-horon.] Beth-horon was one of the cities of Ephraim, Josh. 15.3. but because some of the Israelites cities had been taken by the kings of Judah, in the warres betwixt those two kingdomes, therefore it is here said, that in their return from Samaria, they fell upon the cities of Judah, from Samaria to Beth-horon.

Vers. 23. And Joash the king of Israel took Amaziah king of Judah the sonne of Joash, the sonne of Jehoahaz, &c.] That is, the sonne of Ahaziah; for Ahaziah was also called Jehoahaz, chap. 21.17. and 22.1.

Vers. 24. And he took all the gold and silver, and all the vessels that were found in the house of God with Obed-Edom.] That is, with the posterity of Obed-E∣dom. See 1. Chron. 20.15.

CHAP. XXVI.

Vers. 1. THen all the people of Judah took Uzziah, who was sixteen years old, and made him king, &c.] To wit, in the seven and twentieth yeare of Jeroboam the second king of Israel, 2. Kings 14.21. See the notes for this chapter, 2. Kings 15.1. &c.

Vers. 5. And he sought God in the dayes of Zechariah, who had understanding in the visions of God.] That is, who was a Prophet, one that was accustomed to see the visions of God; or else, it is meant that he was one that had singular under∣standing in the writings of Moses, and David, and other the Prophets and servants of God, that had written in former times; and consequently, an able instructour and councellour to Uzziah in those things that concerned the knowledge of God and of his Laws; or that was skilfull to interpret the dreams, and nightly visions of other men, as Joseph and Daniel had, Gen. 41.15. Dan. 1.17. and 2.19.

Vers. 9. Moreover Uzziah built towers in Jerusalem at the corner gate, and at the valley gate, &c.] It is likely that the repairing of that great breach which Joash king of Israel had made in the wall, chap. 25.23. from the gate of Ephraim to the corner gate, was the first occasion that put the king upon these buildings.

Vers. 19. And while he was wroth with the priests, the leprosie even rose up in his forehead.] See the 2. Kings 15.5. Though he were leprous happely all over his body, yet it appeared in his face onely.

Before the priests in the house of the Lord, from beside the incense altar.] For there standing, he was stricken with the leprosie.

Vers. 22. Now the rest of the acts of Uzziah first and last, did Isaiah the prophet

the sonne of Amos write.] We find nothing of his history in the prophesie of Isaiah which we have; this therefore may relate to some part of the book of Kings written by Isaiah, or some other history which he wrote that is not now extant.

CHAP. XXVII.

Vers. 1. JOtham was twenty and five years old when he began to reigne, and he reigned sixteen years, &c.] See 2. Kings 16.2. &c. and 15.33.

Vers. 2. And he did that which was right in the sight of the Lord, according to all that his father Uzziah did.] That is, he did that which was right, but not with a perfect heart: and therefore it follows in the next words (to shew that yet he was not altogether so ill as his father) that he entered not into the Temple, to wit, to of∣fer incense, and to incroach upon the priests office, as his father did.

And the people did yet corruptly.] That is, they sacrificed, and burnt incense still in the high places, 2. Kings 15.35.

Vers. 3. He built the high gate of the house of the Lord, &c.] See 2. Kings 15.35.

And on the wall of Ophel he built much.] This Ophel was a tower on the out∣side of the citie. See chap. 35.15. Neh. 3.26.27. and 11.21. and was (as is there noted) the place where in those times the Nethinims dwelt.

CHAP. XXVIII.

Vers. 1. AHaz was twenty years old when he began to reigne, and he reigned sixteen years in Jerusalem, &c.] See many severall notes for this chapter in 2. Kings 16.2. &c.

Vers. 10. But are there not with you, even with you, sinnes against the Lord your God?] That is, since God hath delivered the men of Judah into your hands because of their sinnes, and that you cannot but know that you also have given the Lord as just cause to have punished you, the consideration hereof should have moved you to shew them mercy, and not to have exercised such horrible cruelty against them, as you have done.

Vers. 16. At that time did king Ahaz send unto the kings of Assyria to help him.] That is, the king of Assyria that had many kings under him. After that Re∣zin king of Syria, and Pekah king of Israel had severally made inrodes into the land of Judah, as is above related, vers: 5, 6. &c. and had made great spoil in the coun∣trey, not content with this they resolved to joyn their forces together, and to go up against Ahaz again, and besiege Jerusalem, as is related, 2. Kings 16.5. and this combination of these two kings it was, accompanied with the losse he sustained at the same time by the Edomites and Philistines, vers. 17, 18. that made him send to the king of Assyria for help; of which see 2. Kings 16.7.

Vers. 19. For the Lord brought Judah low, because of Ahaz king of Israel, &c.] That is, king of Judah. See the note on chap, 21.2.

Vers. 20. And Tilgath-pilneser king of Assyria came unto him, and distressed him, but strengthened him not.] It is manifest that this king of Assyria, as on the behalf of Ahaz went up against Damascus, and took it, and slew Rezin, 2. Kings 16.9. as likewise that at the same time he invaded the land of Israel, and made great havock there, 2. Kings 15.29. yet because Rezin and Pekah had raised the siege of

Jerusalem, as the prophet Isaiah had foretold, Isaiah 7.4. Fear not, neither be faint-hearted for the two tailes of these smoking fire-brands, &c. before the king of Assyria stirred forth to help him, Rezin in his departure taking Elath, which Uzzah the grandfather of Ahaz had wonne from the Syrians, 2. Kings 16.6. And second∣ly, because when he did come forth to his help, though he did indeed sorely afflict both the Syrians and the Israelites, yet he restored not to Ahaz any of the cities which his enemies had taken from him, nor did him any other good in recompence of the great treasures which Ahaz had given him, but perhaps did other wayes di∣stresse him, therefore it is here said, he distressed him, but helped him not. As for that phrase, he made Judah naked, see the note, Exod. 32.35.

Vers. 23. For he sacrificed to the gods of Damascus, which smote him, &c.] The occasion whereof was a journey he took to Damascus to meet with Tiglath-pil∣neser king of Assyria, and to congratulate his vanquishing of Rezin: for there he took up that resolution of sacrificing to the gods of Damascus which smote him, to wit, in that expedition of Rezin king of Damascus against Judah, whereof mention is made before, vers. 5. and to that end sent the pattern of an altar he had seen there to Uriah the priest, according to which he built an altar, which was placed in the Temple, and thereon did Ahaz sacrifice to these heathen gods, 2. Kings 16.10—16.

CHAP. XXIX.

Vers. 1. HEzekiah began to reigne when he was five and twenty years old, &c.] Viz. in the third yeare of Hoshea. See the notes, 2. Kings 18.1, 2.

Vers. 3. He in the first yeare of his reigne, in the first moneth, opened the doores of the house of the Lord.] And in the first day of the moneth: for then pre∣sently they began to cleanse the Temple, vers. 17.

Vers. 4. And gathered them together in the east-street.] That is, the street be∣fore the east-gate, the chief gate of the Temple.

Vers. 6. And have turned away their faces from the habitation of the Lord, and turned their backs.] That is, they have openly, basely, and opprobriously for∣saken the worship of God in his Temple. The like expression we have Jer. 2.27. They have turned their back unto me, and not their face.

Vers. 17. And on the eighth day of the moneth came they to the porch of the Lord, &c.] That is, in eight dayes they purged and sanctified the Temple it self, the most holy, and the holy place, and the porch before the holy place they began with, or came to on the eighth day; and then in eight dayes more they purged the courts and chambers thereof, and so made an end on the sixteenth day of the first moneth: and all this is noted to imply, what a deal of idolatrous trash Ahaz had brought into the Temple, when they were so many dayes imployed in the removing and casting it out, and setting all things in order as they were in former times.

Vers. 21. And they brought seven bullocks and seven rammes, &c.] That is, they brought all kind of clean beasts appointed for sacrifice, some for the consecra∣ting of the Temple, &c. some for sinne offerings, some for burnt offerings, and some for peace offerings; and seven they brought of each sort, to signifie the gene∣rality of the sacrifice, that it was for the whole kingdome, the prince, and all the people.

Vers. 23. And they brought forth the he-goats for the sinne offering, &c.] To wit, the seven he-goats mentioned vers. 21. In Levit. 4.13. the law enjoyneth a young bullock to be offered for a sinne-offering for the congregation; but that was for the expiation of some one particular sinne, whereof through ignorance the whole con∣gregation might be guilty; and now the expiation was to be made for all the many sinnes, whereof the whole land, both king and people were guilty; in which case they were not tyed to that law, in Levit. 4.

Vers. 24. And they made reconciliation with their bloud upon the altar, to make an attonement for all Israel.] That is, not onely for the kingdome of Judah, but also for the brethren of the ten tribes, who had been sorely of late oppressed by the Assyrians; which was the reason why Hezekiah gave expresse charge con∣cerning this.

Vers. 31. Now ye have consecrated your selves unto the Lord, come near and bring sacrifices, &c.] That is, Let the people now bring in their sacrifices, or do you, O priests, bring in the peoples sacrifices.

Vers. 33. And the consecrated things were six hundred oxen, and three thousand sheep.] That is, the other sacrifices of severall sorts, to wit, peace-offerings, and free-will-offerings, were six hundred oxen, and three thousand sheep.

Vers. 34. But the priests were too few, so that they could not slay all the burnt-offerings.] Which was properly the work of the priests onely, Levit. 1.5, 6.

For the Levites were more upright in heart to sanctifie themselves, then the priests.] That is, they were more forward to sanctifie themselves then the priests were; and so there were more of them sanctified.

Vers. 35. And also the burnt-offerings were in abundance, with the fat of the peace-offerings, and the drink-offerings, &c.] That is, these things (besides the burnt-offerings) were to be offered on the altar; so that the priests being but few, had not leasure to slay all the sacrifices.

Vers. 36. For the thing was done suddenly.] It was evident that God had ex∣traordinarily enclined the hearts of the people to this reformation, because it was done so suddenly.

CHAP. XXX.

Vers. 1. ANd Hezekiah sent to all Israel and Judah, and wrote letters also to Ephraim and Manasseh, &c.] That is, to the remainder of the ten tribes that were not yet carried away by Tiglath-pilneser king of Assyria, as many of their brethren were, 2. Kings 15.29.

Vers. 2. The king had taken counsel, and his princes, and all the congregation in Jerusalem, to keep the passeover in the second moneth.] See Numb. 9.10, 11.

Vers. 3. For they could not keep it at that time, because the priests had not san∣ctified themselves sufficiently, &c.] To wit, when they should have kept it; that is, the foureteenth day of the first moneth: for the Temples purgation was not fi∣nished till the sixteenth day, chap. 29.17. And in the sixteenth day of the first moneth they made an end.

Vers. 6. He will return to the remnant of you, that have escaped out of the hand of the king of Assyria.] To wit, out of the hands of Pul, and Tiglath-pil∣neser,

for both these kings already carryed away many of the ten tribes into captivi∣ty; but the last captivity under Shalmaneser, (as is most likely) had not yet been.

Vers. 14. And they arose, and took away the altars that were in Jerusalem, &c.] To wit, by the kings encouragement, and at this time also the brasen serpent which Moses made was broken in pieces, 2. see Kings 18.4. This was done in Jerusalem be∣fore they kept the Passeover: how they proceeded afterwards after the same man∣ner in other places, we see chap. 3.11. Now when all this was finished, all Israel that were present, went out to the cities of Iudah, and brake the images in pieces, &c.

Vers. 15. And the priests and the Levites were ashamed, and sanctified them∣selves, &c.] That is, the priests and Levites that had been hitherto remisse, were a∣shamed of their own negligence, when they saw the forwardnesse of the people, and so sanctified themselves, &c.

Vers. 16. The priests sprinkled the bloud, which they received of the hands of the Levites.] To wit, the bloud of the sacrifices upon the altar, as was accustomed in all sacrifices, Levit. 1.5. And he shall kill the bullocks before the Lord, and the priests Aarons sonnes, shall bring the bloud, and sprinkle the bloud round about, &c.

Vers. 17. For there were many in the congregation that were not sanctified: therefore the Levites had the charge of the killing of the passeover, &c. By the passeovers here are meant (as I conceive) the sacrifices which by the law were to be offered at the feast of the Passeover, and did accompany the eating of the Paschall lambe, as Deut. 16.2. Thou shalt therefore sacrifice the passeover unto the Lord thy God of the flock and heard, called elsewhere the passeover-offerings, chap. 35.7, 8. And Josiah gave to the people of the flock lambes and kids for the passeover-offerings, &c. These sacrifices were to be killed according to the rule of the law by the priests onely, Levit. 1.5. Here therefore a reason is given why at this time the Levites had the charge of killing them, namely, because there were so many of the people that were not sanctified but were unclean; and consequently, there were so many sacrifices to be offered for their purifying and cleansing, that the priests alone could not do the work, and therefore the Levites were imployed therein.

Vers. 18. For a multitude of the people, even many of Ephraim and Manasseh, Issachar, and Zebulun had not cleansed themselves, &c.] That is, though the Levites did help the priests, as is before said, yet very many of the Israelites did eat the Passeover being not purified from their uncleannesse.

Vers. 20. And the Lord hearkened to Hezekiah, and healed the people.] That is, he sanctified them by his spirit in an extraordinary way; or, he did not punish them, but forgive them that their infirmity, and accepted them as if they had been purified.

Vers. 22. And Hezekiah spake comfortably to all the Levites, that taught the good knowledge of the Lord.] That is, he encouraged them in their work, and gave them hope of Gods mercy to the people, as concerning those that had eaten the Passe∣over and were not cleansed according to the Law.

Vers. 24. And a great number of the priests sanctified themselves.] To wit, that were not before sanctified, see vers. 3. and chap. 29.34.

Vers. 26. For since the time of Solomon the sonne of David king of Israel,

there was not the like in Jerusalem.] That is, since the Israelites were divided from Judah and Benjamin.

Vers. 27. Then the priests the Levites arose, and blessed the people, and their voice was heard, &c.] That is, the Lord heard their prayer, and blessed them as was promised, Numb. 6.27. And they shall put my name upon the children of Israel, and I will blesse them.

CHAP. XXXI.

Vers. 1. NOw when all this was finished, all Israel that were present, went out to the cities of Judah, and brake the images in pieces, &c.] See chap. 30.14.

In Ephraim also and Manasseh, untill they had utterly destroyed them all.] To wit, in those cities of Ephraim and Manasseh that had been taken in the warres by the kings of Judah from the kings of Israel: for all this was done by the authority and command of Hezekiah. See 2. Kings 18.4.

Vers. 2. And Hezekiah appointed the courses of the priests, and the Levites, &c. to minister, and to give thanks, and to praise in the gates of the tents of the Lord.] That is, in the Temple, called the tents of the lord, because there the priests and Levites (who for their severall functions number and order are called an army or host, Levit. 4.3.) kept the watch of the Lord, and there the people assembled to∣gether in troops as souldiers in the camp, and that to pray unto the Lord, which is the chief service of our spirituall warfare.

Vers. 3. He appointed also the kings portion of his substance, for the burnt-offerings, to wit, for the morning and evening burnt-offerings, &c.] All the parti∣cular sacrifices here mentioned as is written in the law of the Lord, that is, which in the law were severally prescribed for every feast, and for the daily sacrifice, Num. 28. they were ordinarily provided by the people in generall, as it was also afterward, Nehem. 10.32, 33. Also we made ordinances for us to charge our selves yearely with the third part of a shekel, for the service of the house of our God, for the shew-bread, and for the continuall meat-offering, and for the continuall burnt-offerings of the Sabbaths, and of the new moons, &c. but now it seems to ease the people in their poverty, Hezekiah appointed a portion for and toward these services out of his own substance.

Vers. 4. He commanded the people that dwelt in Jerusalem, to give the portion of the priests, and the Levites, that they might be encouraged in the law of the Lord.] That is, that they might not be distracted with worldly cares of providing for themselves, nor follow their callings heavily for want of maintenance, but might chearfully bend themselves wholly to the service of the Lord.

Vers. 5. The children of Israel brought in abundance the first fruits of corn, wine, and oyle, &c.] To wit, those in and about Jerusalem, where the command∣ment was first given: for of the Israelites inhabiting the other cities of Judah the following verse speaks: or else in this verse there is mention of the tithes and first-fruits of such as grew out of the earth, and in the following verse of the tithes of cattell and such other things. And concerning the children of Israel and Judah that dwelt in the cities of Judah, they also brought in the tythes of oxen and sheep, and

the tithe of holy things, that is, all other tithes that were by the Law of God due; which are here called the tithe of holy things, because the tithes were to be set apart from the rest of their goods, as things consecrated and holy to the Lord: yet happe∣ly these words are specially intended of those second tithes, which were not given for the maintenance of the Levites, but separated for other holy uses, for which see Deut. 14.22. and Levit. 27.30.

Vers. 7. In the third moneth they began to lay the foundation of the heaps, and finished them in the seventh moneth.] For in the third moneth was their harvest, and therefore the feast of Pentecost, which was in that moneth, was called the feast of harvest, and in the seventh moneth they gathered all other fruits of the land, and therefore the feast of Tabernacles which was in that moneth, was called the feast of in gathering in the end of the yeare, Exod. 23.16.

Vers. 9. Then Hezekiah questioned with the priests and the Levites concern∣ing the heaps.] That is, he demanded how it came to passe that they had spent no more of that provision that was brought in for them.

Vers. 10. And Azariah the chief priest of the house of Zadok, answered him, &c.] There were still two chief priests of the two severall families of Eleazar and Ithamar, that had the chief command in the Temple under the high priest, of which it seems this Azariah was one, who is therefore also called, vers. 13. the ruler of the house of God.

For the Lord hath blessed his people; and that which is left is this great store.] That is, since they brought in their first fruits and tithes, God hath so abundantly blessed the people, that their offerings have yielded us sufficient provision, and this overplus which is left besides.

Vers. 12. And brought in the offerings and the tithes, and the dedicate things faithfully, over which Cononiah the Levite was ruler, &c.] To wit, to see the of∣ferings and the tithes, and the dedicate things safely stored up, and carefully preser∣ved in the severall garners or chambers appointed for them, and to keep an account, both of what was brought in, and what was delivered forth, according to the order established, 1. Chron. 26.20.

Vers. 14. And Kore the sonne of Imnah the Levite, the porter toward the east, was over the free-will-offerings of God, &c.] As these before mentioned, vers. 12, 13. had the charge of keeping the offerings and tithes and dedicate things; so Kore and those under him, mentioned, vers. 15. had the charge of distributing them to the priests and Levites, to whom they belonged.

Vers. 16. Beside their genealogie of males, from three years old and upward, &c.] Here is expressed more particularly who they were to whom these holy things were distributed; to wit, (besides the males of three years old and upward, but under the age of twenty years, who had also their portion allotted to them, vers. 18.) they give both to the priests and Levites, from twenty years old and upwards, as they came in their courses to do their service in the house of the Lord; yea, and besides, vers. 18. they gave to all that were registred in the genealogies of the priests and Levites, even to their little ones, their wives, and their sonnes, and their daughters through all the congregation.

Vers. 18. For in their set office they sanctified themselves in holinesse.] That is,

in this their office, to which they were sanctified and set apart, they did faithfully, and in an holy manner discharge that trust that was reposed in them, and were carefull to keep themselves from pollution, that so they might be capable of eating these holy things.

Vers. 19. Also the sonnes of Aaron the priests, which were in the fields of the suburbs of their cities, &c.] That is, besides those mentioned before, vers. 14, 15. that were to distribute the holy things to those that dwelt in Jerusalem, or that came up thither in their severall courses for the service of the Temple; there were others al∣so chosen, who were then expressed by name of the priests that dwelt in the other cities of the kingdome, that were to give portions to the priests and Levites that were then abiding in those places, and not attending in Jerusalem upon the service of God in the Temple.

CHAP. XXXII.

Vers. 1. SEnnacherib king of Assyria came, and entred into Judah, and encamped against the fenced cities, &c.] See the notes, 2. Kings 18.13. &c. for many severall passages in this chapter.

And thought to winne them for himself.] That is, resolved to take them for him∣self, and indeed accordingly he took many of them, 2. Kings 18.13.

Vers. 3. He took counsel with his princes, and his mighty men, to stop the waters of the fountains, which were without the citie.] That is, to fill up the fountains and springs with earth, and to carry the waters by pipes under ground into the citie, that so the Assyrians if they came against Jerusalem might be distressed for want of wa∣ter, whilest they within the citie were abundantly supplyed.

And they did help him.] That is, his Princes and his mighty men aided him in this work.

Vers. 4. Who stopt all the fountains, and the brook that ran through the midst of the land, &c.] That is, the brook Gihon, of which vers. 30. that ranne through the midst of the countrey where Jerusalem stood. See 1. Kings 1.33.

Vers. 10. Whereon do ye trust, that ye abide in the siege in Jerusalem?] That is, being thus shut up without hope of help, yet notwithstanding ye still refuse to yield up the citie?

Vers. 17. He wrote also letters to rail on the Lord God of Israel, &c.] To wit, upon Rabshakeh his return to Sennacherib at Libnah, and the report of the approch of Tirhakah the king of Ethiopia. See 2. Kings 19.8, 9.

Vers. 18. To affright them, and to trouble them, that they might take the citie.] That is, to sow the seeds of discord amongst them, whilest some should desire to have the citie yielded up, and others should oppose them.

Vers. 20. For this Hezekiah the king, and the prophet Isaiah the sonne of A∣mos, prayed and cried to heaven.] See 2. Kings 19.14, 15. and at the same time Isaiah sent a comfortable message to Hezekiah, wherein he prophesied of the destru∣ction of Sennacherib, and the good of Sion.

Vers. 21. And the Lord sent an angel which cut off all the mighty men of va∣lour, &c.] A hundred fourescore and five thousand in all, and that in one night. See the note, 2. Kings 19.35,

They that came forth of his own bowels, slew him there with the sword.] That is, his own sonnes Adramelech, and Sherezer. 2. Kings 19.27.

Vers. 22. Thus the Lord saved Hezekiah, &c. and guided them on every side.] He governed them and took care of them all as a shepheard doth of his flock.

Vers. 24. In those dayes Hezekiah was sick to the death, and prayed unto the Lord.] The prophet Isaiah having visited him, and told him that he should die and not live. See the notes. 2. Kings 20.1, 2, 3.

And he spake unto him, and he gave him a signe.] That is, he assured him that he should recover, and confirmed that promise with a signe from heaven; but withall he gave him also direction to lay a lump of figgs to the boil. See the 2. Kings 20.5. &c.

Vers. 25. For his heart was lifted up.] And this he manifested in shewing his riches to the Babylonian Embassadours, for which he was reproved and threatned by the prophet Isaiah. See 2. Kings 20.12, 19.

Vers. 27. And Hezekiah had exceeding much riches and honour. &c.] This is added to shew what it was for which his heart was lifted up, as was said before, v. 25.

Vers. 30. This same Hezekiah also stopped the upper water-course of Gihon, &c.] The brook Gihon divided it self into two streams, one of which Hezekiah turned from the usuall channell, and brought it strait down into the west side of the city of David.

Vers. 31. Howbeit, in the businesse of the embassadours of the princes of Ba∣bylon, &c.] To wit, the Embassadours which Besodach-Baladan king of Babylon by the advice of his princes sent unto him, see 2. Kings 20.12. God left him, to try him, that he might know all that was in his heart. See Gen. 22.1.

CHAP. XXXIII.

Vers. 1. MAnasseh was twelve years old when he began to reigne.] See 2. Kings 21.1. &c. many severall notes for the explanation of this chapter.

Vers. 6. And he caused his children to passe through the fire, in the valley of the sonne of Hinnom,] See 2. Kings 16.3.

Vers. 10. And the Lord spake to Manasseh, and to his people.] To wit, by his servants the prophets: the summe of their prophesies is expressed, 2. Kings 21.11—15.

Vers. 11. Wherefore the Lord brought upon them the captains of the host of the king of Assyria, which took Manasseh among the thorns.] It seems he thought to hide himself in some woods and thickets, and therefore it is said here, that he was taken among the thorns. The like is said concerning the Israelites, when they were affraid of the Philistines that were come into their land, 1. Sam. 13.6. When the men of Israel saw they were in a strait, then they did hide themselves in caves and in thickets.

Vers. 14. Even to the entring in of the fish-gate, &c.] So called, because there they used to sell fish.

Vers. 15. And he took away the strange gods, and the idols out of the house of the Lord.] That idol mentioned vers. 7.

Vers. 20. And they buried him in his own house.] To wit, in the garden of his house, called the garden of Ʋzza, 2. Kings 21.18.

CHAP. XXXIIII.

Vers. 2. ANd he did that which was right in the sight of the Lord, &c.] See many severall notes for this chapter, 2. Kings 22.2. &c. and 23.1. &c.

Vers. 11. And to floor the houses, which the kings of Judah had destroyed.] That is, the chambers of the priests and Levites which joyned to the Temple.

Vers. 12. And the overseers of them were Jahath, &c and other of the Levites, all that could skill of instruments of musick.] Those being purposely it seems cho∣sen to oversee the work, that might also at set times praise the Lord, whilest the work went forward, with instruments of musick.

CHAP. XXXV.

Vers. 3. ANd said unto the Levites that taught all Israel, which were holy un∣to the Lord, Put the holy ark in the house, which Solomon the sonne of David king of Israel did build.] It seems that in his father Ammons reigne, ei∣ther the ark had been put out of the most holy place, that some idol might be set up in the place thereof, and so was set aside in some other place of the Temple; or perhaps quite removed out of the Temple; or else it had been purposely carried out by the priests, that it might not stand there amongst those heathenish idols that were brought into the Temple: and therefore now Josiah calls upon the Levites to restore the ark to its own place again in the Temple, where formerly it stood. Indeed the Levites might not enter the holy place; but they might bring it to the entrance of the Temple, and there the priests might receive it of them: and perhaps by the Le∣vites here are meant all the tribe of Levi, both priests and Levites.

It shall not be a burden upon your shoulders.] That is, the ark the testimony of Gods presence must abide in the Temple his dwelling place, and must not be carried from one place to another upon your shoulder, as it was before the Temple was built.

Vers. 5. And stand in the holy place according to the divisions of the families of the fathers of your brethren the people, &c.] It seems the severall families of the Levites were severally appointed to attend upon the sacrifices and offerings of the se∣verall families of each tribe; some to be employed in that holy service for such and such families, and other for others: and hence it is that they are here appointed to stand in the holy place, that is, to attend the service that was to be done, accor∣ding to the divisions of the families of the people, and after the division of their own families.

Vers. 11. And they killed the passeover, and the priests sprinkled the bloud, &c.] See chap. 30.17.

Vers. 12. And they removed the burnt offerings, that they might give accor∣ding to the divisions of the families of the people, &c.] That is, of those cattell that were given both for sacrifices of all kinds and for the passeover, they set apart such cattell as should be for burnt offerings, which were wholly to be offered upon the altar, that so then of the rest they might give unto the people, partly for paschall lambs, partly for peace offerings, whereof both priests and people had their share;

or else it may be meant of removing from the peace offerings, the fat, the kidnies, &c. that were to be burnt upon the altars.

Vers. 13. But the other holy offerings sod they in pots, &c.] To wit, so much of the peace offerings, as was to be prepared for the offerers to eat before the Lord.

Vers. 18. And there was no passeover like to that, &c.] See 2. Kings 23.22. where are also many other notes for the following part of this chapter.

Vers. 25. And all the singing-men and the singing-women spake of Josiah in their lamentations to this day, and made them an ordinance in Israel, &c.] The meaning of this may be, that it grew to a custome which they observed as a law; or else that it was indeed established for an ordinance, that in all the mournfull ditties which were sung upon occasion of any publick calamitie, they should still mention the mourning that was at the death of Josiah, which accordingly the singing-men and the singing-women did upon all such occasions constantly observe. As for that following clause, And behold they are written in the Lamentations, thereby may be meant some volume of mournefull ditties extant in those times, wherein it was evident how this was practised amongst the people; or else it may be referred to Je∣remiahs Lamentations for the death of Josiah.

CHAP. XXXVI.

Vers. 5. THen the people of the land took Jehoohaz the sonne of Josiah, and made him king, &c.] See 2. Kings 23.30.

2. And he reigned three moneths in Jerusalem.] In which time he set up I∣dolatry again, and did evil according to all that his fathers had done. See 2. Kings 23.32.

Vers. 3. And the king of Egypt put him down at Jerusalem.] That is, he de∣posed him from being king at or in Jerusalem, to wit, that he should no more reigne as king in that citie: but at Riblah this was done; for thither the king of Egypt sent for him, and there he deposed him and put him in bands: or else it may be that he was deposed at Jerusalem, and put in bands at Riblah, as is expressed, 2. Kings 23.33. concerning which see the note there.

And condemned the land in an hundred talents of silver, and a talent of gold.] which accordingly Eliakim exacted of the people, and then paid it to Pharaoh, 2. Kings 23.35.

Vers. 4. And turned his name to Jehoiakim.] As a memoriall that he was his vassall, and that he had made him king.

And Necho took Jehoahaz his brother and carried him to Egypt.] Where he di∣ed. 2. Kings 23.34.

Vers. 5. Jehoiakim was twenty and five years old when he began to reigne &c.] See 2. Kings 23.36.37.

Vers. 6. Against him came up Nebuchadnezzar king of Babylon, and bound him in fetters, &c.] See 2 Kings 24.1, 2.

Vers. 8. His abominations which he did, and that which was found in him, &c.] To wit, his rebellion against Nebuchadnezzar and other things which he did, 2. Kings 24.1, 2, &c,

Vers. 9. Jehoiachin was eight years old when he began to reigne, &c.] See 2. Kings 24.8, 9.

Vers. 10. When the yeare was expired, king Nebuchadnezzar sent, &c.] That is, when the new yeare came in, Nebuchadnezzar sent his servants, as is related, 2. Kings 24.10. who besieged Jerusalem: whereupon Jehoiachin by the advice of Jeremiah yielded up himself and his into the hands of Nebuchadnezzar, who car∣ried him to Babylon, 2. Kings 24.15. together with ten thousand captives of the people, vers. 12, 13, 14.

And made Zedekiah his brother king over Judah and Jerusalem.] That is, his uncle, his fathers brother by the father, but the brother of Jehoahaz both by father and mother, see 2. Kings 24.17, 18.

Vers. 13. And he also rebelled against king Nebuchadnezzar, who had made him swear by God.] Which did greatly aggravate his sinne, Ezek. 17.15, 16. But he rebelled against him in sending his Embassadours into Egypt, that they might give him horses and much people; shall he prosper? shall he escape that doth such things? or shall he break the covenant and be delivered? As I live, saith the Lord God, surely in the place where the king dwelleth that made him king, whose oath he despi∣sed, and whose covenant he brake, even with him, in the middest of Babylon he shall die: See 2. Kings 24.20.

Vers. 17. Therefore he brought upon them the king of the Chaldees, &c.] See 2. Kings 25.2. The city was besieged a full yeare and a half, and was at length ta∣ken by force, and the people exposed to the rage of their mercilesse enemies; Zede∣kiah indeed by a secret way escaped with his wives, children, and principall servants to the plaines of Jericho; but being there overtaken, was carried back to Nebuchad∣nezzar, where his children being first slain before his face, his eyes were put out, and so being bound in fetters of brasse, he was carryed to Babylon, see 2. Kings 25.1—7.

Vers. 20. And them that had escaped from the sword, carried he away to Babylon.] To wit, by Nebuzar-adan captain of his guard; some immediately after the taking of Jerusalem, and some in after times: indeed some of the poorer people, together with some that had followed the partie of Nebuchadnezzar, were left behind to till the ground, and one Gedaliah was left to be their governour; but he being slain by Ishmael, they all sled for fear into Egypt, where they afterwards indured all kind of misery.

Where they were servants to him and his sonnes, untill the reigne of the king∣dome of Persia.] That is, to Nebuchadnezzar and Evilmerodach his sonne, 2. Kings 25.27. and Belshazzar his grand-child, sonne of Evilmerodach, according to that Jer. 27.6.7. And now have I given all these lands into the hands of Nebuchad∣nezzar, &c. and all nations shall serve him, and his sonne, and his sonnes sonne: in which times doubtlesse the miseries of the Jewes were many and great; though withall the bitternesse thereof was somewhat allayed, partly by the prophecying of Ezekiel amongst them, partly through the favour they might find by means of Je∣choniah, Esther, Mordecai, Daniel and others, that were in their times much re∣spected and honoured by these Babylonian kings.

Vers. 21. To fulfill the word of the Lord by the mouth of Jeremiah, untill the land had enjoyed her sabbaths, &c.] That is, the citie of Jerusalem being thus de∣stroyed,

the people carried away, the land lay desolate seventy years, which was ten sabbaths of years as Jeremiah had prophecyed, Jer. 25.11. This whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Baby∣lon seventy years: and 29.10. After seventy years be accomplished at Babylon, I will visit you, And so that came to passe which God threatned, Levit. 26.34, 35. Then shall the land enjoy her sabbaths, as long as it lies desolate, and you be in your enemies land, &c. because it did not rest in your sabbaths, when you dwelt upon it. Some indeed do begin the seventy years captivity from the carrying away of Jecho∣niah, 2. Kings 24.12. and that first, because Jeremiah writing to those that were carried away with him, tells them, that after seventy years the Lord would visit them, Jer. 29.10. secondly, because Ezekiel doth usually reckon the years of the Babylonian captivity from that of Jechoniah, Ezek. 1.2. and the 8—1. and the 20.1. &c. yea and doth distinguish it from the destruction of Jerusalem, Ezek. 40.1. In the five and twentieth yeare of our captivity, in the beginning of the yeare, in the tenth day of the moneth, in the fourteenth yeare after the city was smitten, in the self same day the hand of the Lord was upon me: thirdly, because that captivity was most notable, both for the number and for the quality of those that were then carryed a∣way; to wit, the king, his mother, his servants, princes and officers, and all the mighty men of valour, even ten thousand captives, &c. 2. Kings 24.12, 13, 14. But yet I con∣ceive these seventy years are rather to be numbred from the destruction of Jerusalem; first, because Dan. 9.2. they are called the seventy years of the desolations of Je∣rusalem; secondly because the same term of seventy years is set for the subjection of other neighbouring nations, Isaiah 23.15. And it shall come to passe in that day that Tyre shall be forgotten seventy years, &c. and so also Jer. 25.11. and it is well known that Nebuchadnezzar did not subdue those neighbouring nations and make himself the great monarch of those parts of the world, till the time that Jeru∣salem was taken and destroyed: and thirdly, because here and elsewhere usually the prophecy of the seventy years, is said to be fulfilled in the destruction of Jerusa∣lem, and the following desolation of that countrey.

Vers. 22. Now in the first yeare of Cyrus king of Persia, &c.] See Ezra 1.1

ANNOTATIONS Upon the book of EZRA.

CHAP. I.

NOw in the first yeare of Cyrus king of Persia, &c.] That this book of Ezra was alwayes acknowledged by the Jews a part of the sacred Canon of Scripture, I find not questioned by any: indeed who was the penman and writer of it we cannot absolutely say, yet generally it is held that it was written by Ezra whose name is set as the title of the book, and it is the more probable, because he was of the chief stock of the priests, the sonne, that is, the grandchild of Seraiah, chap. 7.1. who was the chief priest in the dayes of Zedekiah, and slain by the Chaldeans when Jerusalem was destroyed by them, 2. Kings 25.18.21. and withall, because he lived when these things were done which are related in this book, to wit, in the time of the peoples return from Babylon, and was a ready scribe, as is expressely no∣ted of him, chap. 7.6. and so the more likely to continue the history of the common∣wealth of the Jews in his times, as the prophets that lived in the former ages had se∣verally done in their times. The first two verses are word for word the same that we have in the close of the foregoing book of the second of Chronicles (which hath mo∣ved some Expositours to think that the books of the Chronicles were also written by Ezra) and therein we are told, that in the first yeare of Cyrus king of Persia, that is, in the first yeare of his Empire, the first yeare of his reigne over Babylon (for he had then been king of Persia above twenty years) he gave the Jews libertie to return a∣gain into their own countrey: we must know that Nebuchadnezzar after the taking of Jerusalem had subdued all the nations round about, as was prophesied of him; yea even Egypt amongst the rest, the greatest and strongest of all those bordering nati∣ons, Jer. 25.9, 10, 11. Behold, I will send and take all the families of the north, saith the Lord, and Nebuchadrezzar the king of Babylon my servant; and will bring them against this land, and against the inhabitants thereof, and against all these na∣tions round about, &c. And this whole land shall be a desolation, and an astonish∣ment; and these nations shall serve the king of Babylon seventy years, Isa. 20.4. So shall the king of Assyria lead away the Egyptians prisoners, and the Ethiopians cap∣tives, young and old, naked and barefoot: see also Jer. 43.10, 11. and 44.30. and thus was the Babylonian Empire raised by Nebuchadnezzar, which he left to Evil∣merodach his sonne, and he to Belshazzar his sonne, according to that, Jer. 27.7. All nations shall serve him, and his sonne, and his sonnes sonne: But then in Bel∣shazzars time this great Empire was ruined by the Medes and Persians, who be∣sieged Babylon, took it, and destroyed it utterly, and slew Belshazzar, and so fulfilled what was prophesied, Isa. 47.1. Come down, and sit in the dust, O virgin daugh∣ter of Babylon, sit on the ground, there is no throne, O daughter of the Chaldeans, &c. and so Jer. 50.1, 2, 3. and thus the Empire was translated from the Babyloni∣ans to the Persians: indeed in this warre against Babylon, the Medes had the chief

stroke for Darius Medus (or Cyaxares) did command in chief in this warre, and the army consisted most of his people, Isa. 13.17. Behold, I will stirre up the Medes against them, which shall not regard silver, &c. and Jer. 51.11. The Lord hath rai∣sed up the spirit of the kings of the Medes: for his device is against Babylon, &c. and therefore when Balthazar or Belshazzar was slain he was made king, Dan. 5.30, 31. In that night was Belshazzar the king of the Chaldeans slain, and Darius the Median took the kingdome, being about threescore and two years old: but yet withall, first, because Cyrus (who was then absolute king of Persia, or Viceroy thereof under Darius the Mede) did joyn with Darius in this expedition against Ba∣bylon, and by his valour and policie chiefly the citie was taken, as being the man preordained and forenamed by God himself for this great action: secondly, because Darius it seems stayed not in Babylon, but returned into Media, and left Cyrus as his Viceroy in his room: and thirdly, because (Darius who was Cyrus his great uncle, and as some think his father in law also) lived not full two years after, but left all to Cyrus his heir: therefore even from the first Cyrus was esteemed the Mo∣narch of those parts, and however in truth till the death of his uncle Darius the Mede, he was absolute Monarch, but held also under him as his Viceroy, as is evi∣dent, Dan. 6.28. This Daniel prospered in the reigne of Darius, and in the reigne of Cyrus the Persian: yet the very first yeare after the conquest of Babylon was re∣ckoned as the first yeare of Cyrus reigne, as we see here, where it is said that in the first yeare of Cyrus king of Persia God stirred up his spirit to let the Jews go home to their own countrey, &c. that the word of the Lord by the mouth of Jeremiah might be fulfilled, to wit, the promise concerning the deliverance of the Jews out of their captivitie at the end of seventy years, through the favour of Cyrus, Jer. 29.10. After seventy years be accomplished at Babylon, I will visit you, and perform my good word towards you, in causing you to return this place.

Vers. 2. Thus saith Cyrus king of Persia, The Lord God of heaven hath given me all the kingdomes of the earth, &c.] It seems that by Daniel or some other of the Jews, that it was discovered to Cyrus that many years before the Lord had told them by his prophets, that one Cyrus should vanquish Babylon with other nations, and then should freely deliver the Jews out of their captivitie, and cause their citie and Temple to be again built, all which for his better satisfaction they might shew him in the writings of the Prophet Isaiah, Isa. 44.1. —13. And hence it was that he ac∣knowledged that God had charged him to build the Temple, and confessed that those kingdomes which he had subdued were given him of God; using these high terms, The Lord God hath given me all the kingdomes of the earth, either out of an affectati∣on of the universall Monarchy of the whole world; or out of an hyperbolicall ostenta∣tion of the largenesse of his Empire, to which all the kingdomes in those parts of the world were subdued: according to those expressions we meet with elsewhere, Luke 2.1. There went out a decree from Cesar Augustus that all the world should be taxed; and Acts 2.5. And there was dwelling at Jerusalem Jews devout men out of every nation.

Vers. 4. And whosoever remaineth in any place where he sojourneth, let the men of his place help him with silver, &c.] That is, whosoever abideth as a stranger or sojourner in any place of my dominion and hath a mind to go up to Jerusalem,

let the men that dwell in that place furnish him with all provisions requisite for his journey, beside that which they shall send by them as a free-will-offering for the building or service of the Temple: the transporting of silver, and gold, and other commodities is in many places severely forbidden, and so happely it was there; the king therefore gives licence to the Jews by his proclamation, for the carrying away of these things, and withall encourageth the people to afford them what help they could, by letting them know that his desire was they should be plentifully furnished with all things necessary.

Vers. 5. Then rose up the chief of the fathers of Judah and Benjamin, and the priests and the Levites, with all them whose spirit God had raised to go up, &c.] To wit, both of these and the other tribes also: some even of Judah and Benjamin went not, as being well settled where they were, and loth to remove; or desirous to see first how these will speed; but those whose spirits God had stirred up went, not of these tribes onely, but of others also, 1. Chron. 9.3. And in Jerusalem dwelt of the children of Judah, and of the children of Benjamin, and of the children of Ephraim and Manasseh; and therefore some conceive that at this time that prophe∣sie of Ezekiel was fulfilled, Ezek. 37.16, 17.21, 22. Sonne of man, take thee one stick and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph the stick of Ephraim, and for all the house of Israel his companions. And joyn them one to another into one stick, and they shall become one in thy hand: and say unto them, Thus saith the Lord God, Behold, I will take the children of Israel from among the heathen whither they be gone, and will gather them on every side, and bring them into their own land. And I will make them one nation in the land upon the mountains of Israel, and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdomes, any more at all.

Vers. 7. Also Cyrus the king brought forth the vessels of the house of the Lord, &c.] Though the most of them were cut and defaced, and onely laid up in the trea∣sury of the house of their gods (of which Bel was the chief, Esay 46.1. Bel boweth down, Nebo stoopeth, &c. Jer. 51.44. I will punish Bel in Babylon, &c. and that as a monument of the taking of Jerusalem, 2. Kings 24.13. And he carried out thence all the treasures of the house of the Lord and the treasure of the kings house, &c. or else that place in the kings must be meant of the vessels which Solomon made, which being old and worn with age were cut in pieces, there being others also made afterwards for the use of the Temple, which were carried away whole, and now restored: at this time also the king sent letters with them to command his de∣puties in Syria to afford them all necessaries, chap. 6.1.

Vers. 8. And numbred them unto Sheshbazzar the prince of Judah.] That is, Zerubbabel; for he that laid the foundation of the Temple is called Zerubbabel, chap. 3.8. In the second moneth began Zerubbabel the sonne of Shealtiel, &c. to set for∣ward the work of the house of the Lord: and elsewhere Shebazzar, chap. 5.16. Then came Shebazzar and laid the foundation of the house of God: he was the chief prince of the tribe of Judah, and of the bloud royall, the sonne of Salathiel, and grandchild of Jechoniah, Matth. 1.12. and so was by Cyrus made ruler of those that now went up to Jerusalem, chap. 5.14. Those did Cyrus the king take out of the

Temple of Babylon, and they were delivered unto one whose name was Sheshbazzar, whom he made governour: and thus the government was still in the tribe of Ju∣dah according to that prophecy of Jacob, Gen. 49.10. The sceptre shall not depart from Judah, &c.

Vers. 9. Nine and twenty knives.] These knives were such doubtlesse as were used by the priests in killing the sacrifices, and being it seems trimmed richly with gold and silver, are therefore reckoned here amongst the plate that was carried out of the Temple by Nebuchadnezzar, and now restored by Cyrus.

Vers. 10. Silver basons of a second sort, foure hundred and ten.] That is, of an∣other size, or of another kind and fashion, happely those of the first sort were for the service of the Temple, these of the second sort for the courts and chambers.

And other vessels a thousand.] That is, other vessels of the chief sort: for this is not the number of all the other vessels, great and small, not before mentioned, as is evident in the following verse.

Vers. 11. All the vessels of gold and of silver, were five thousand and foure hundred.] That is both of those before mentioned, and those that are here particu∣larly expressed.

CHAP. II.

Vers. 1. NOw these are the children of the province, that went up out of the captivity, &c.] In this chapter we have a catalogue of those that went out of Babylon with Zerubbabel, when Cyrus by his proclamation gave them liberty to return. Some conceive they are called the children of the province, be∣cause they had dwelt in Babylon. But I rather conceive that it is the land of Judea which is here called the province, and so with respect thereto, the Jews are here called the children of the province, because Judea was now one of the provinces that were in subjection to the Babylonian Empire, according to that Esther 1.1. Ahasuerus which reigned from India even unto Ethiopia, over an hundred and seven and twen∣ty provinces. Now though it be most probable that some of the ten tribes that were carried into Assyria before Nebuchadnezzars reigne, did now return with Zerubba∣bel, chap. 1.5. yet because there were but few of them to speak of, therefore they that returned, are said to be those whom Nebuchadnezzar had carryed away, and they are said to have returned every one unto his citie, whereby is meant not the ci∣ties wherein they had formerly dwelt, but the cities appointed them by their pre∣sent governours for their dwelling; for those of the ten tribes that did now return, dwelt not in the cities of Samaria, but in the cities of Judah.

Vers. 22. Jeshua, Nehemiah, Seraiah, &c.] These that are here expressed by name, were doubtlesse the chiefest and most eminent of those that went now with Zerubbabel, the most of them happely captains and governours of the people, and then afterwards he addes in the sequel of the chapter, the number of the men of the people of Israel, that is, how many there were of the people. Now concerning those that are expressed by name, we must note; first, that Jeshua was the high priest the sonne of Jozadak, chap. 3.2. called elsewhere Joshua the sonne of Josedech, as Haggai 1.1. the great assistant of Zerubbabel, in the building of the Temple: se∣condly, that in Nehem. 7.7. where the catalogue of those that did at first go up

with Zerubbabel is again set down, some of these here mentioned are called by o∣ther names, as Seraiah is there called Azariah; Relaijah, Raamiah; Misper, Mispe∣reth; and Rehum, Nahum; and withall there is one added there, to wit, Nahuma∣ni, that is not mentioned here: and thirdly, that it is not probable that either Ne∣hemiah here mentioned, was that famous Nehemiah the pen-man of that book of Scripture which is called by his name; or Mordecai, that famous Mordecai that was Esthers uncle, but two others of the same name: for first, had that Nehemiah gone up in the first yeare of Cyrus, he must needs have been well stricken in years, and yet we see he was cup-bearer to Artaxerxes, Neh. 2.1. and the Persians used to have young men to attend them in such places: and secondly, from the first yeare of Cyrus to Darius the last who was beaten by Alexander the great, there was at least two hundred years and upwards, and till the time of that Darius the last, did that famous Nehemiah live; for in his book mention is made of Jaddua the priest, Neh. 12.11. of whom we reade in Josephus that he met Alexander the great in his priestly robes, and so stayed him from doing any hurt to the city and Temple: and as for Mordecai Esthers uncle, he brought up Esther in Shushan in Persia long after this in the dayes of Ahasuerus (or Zerxes) and therefore did not return with Zerubba∣bel in the first yeare of Cyrus, as this Mordecai did.

Vers. 3. The children of Parosh, &c.] That is, the posterity of Parosh, or ra∣ther the family whereof Parosh was the head or chief: afterwards vers. 21. many of the people are mentioned by the names of the cities where they had formerly dwelt, as the children of Beth-lehem, the children of Netophah, &c. but that the proper names here mentioned are not the names of cities, but the names of men that were the heads of families is evident, Neh. 10.14. where many of them are men∣tioned as the chief of the people that sealed the covenant.

Vers. 5. The children of Arah, seven hundred seventy and five.] Neh. 7.10. it is six hundred fifty two, which must thus be reconciled, that seven hundred se∣venty five (as here is said) gave up their names in Babylon that they would return, but onely six hundred fifty two mentioned in Nehemiah, came up into Judea; the rest changing their minds, or dying by the way: and the like must be held concer∣ning vers. 8, 27, 28, 33, 42, 60.

Vers. 6. Of the children of Jeshua and Joab, two thousand eight hundred and twelve.] Neh. 7.11. the number is, two thousand eight hundred and eighteen; to wit, because when they came up into Judea, there were six more then had given up their names in Babylon, the like must be held concerning vers. 10, 11, 13, 14, 15, 17, 19, 35, 41, 65.

Vers. 16. The children of Ater of Hezekiah, ninety and eight.] That is, where∣as there were severall families descended of Ater of the children of Hezekiah, who was the head of one of those families, there were ninety and eight.

Vers. 21. The children of Beth-lehem, &c.] That is the children of those that were formerly inhabitants of Beth-lehem: and so we must understand the following verses, wherein there are any townes or cities mentioned.

Vers. 25. The children of Kirjath-arim, Chephirah, &c.] Or Kiriath-jearim and Ceprah, Neh. 7.29.

Vers. 29. The children of Nebo, fifty and two.] Not Nebo in the tribe of Ru∣ben,

but Nebo in the tribe of Judah, called usually Nob, and therefore Nehemiah calleth it the other Nebo. Neh. 7.33.

Vers. 30. The children of Magbish, an hundred fifty and six.] These are not mentioned at all in Nehemiah, see above vers. 5.

Vers. 43. The Nethinims.] See 1. Chron. 9.2.

Vers. 44. The children of Siaha.] Or Sia, Neh. 7.47.

Vers. 55. The children of Solomons servants.] That is, the strangers, prose∣lytes that were imployed by Solomon in the building of the Temple, and having li∣ved long amongst the children of Judah, were now reckoned amongst them.

Vers. 61. Which took a wife of the daughters of Barzillai the Gileadite, and was called after their name.] Some conceive that Barzillai was a priest, and these priests that married the daughters and heirs of the family, were therefore called by that name, but because they could not prove their genealogie were put from the priesthood: Others conceive, that these priests marrying into the noble family of Barzillai, disregarding the honour of the priesthood, because in the captivity where they were not imployed as priests in offering up sacrifices, they had neither any pro∣fit nor honour by being priests, did therefore chuse to be called after the family of their wives; but now being returned to Judea, and the priesthood growing into fame and request again, these degenerate priests would fain have taken place among the priests of the Lord; but not being now able to prove their genealogie they were amongst others put from the priesthood.

Vers. 63. And the Tirshatha said unto them, that they should not eat, &c.] Tir∣shatha is a name of office, as the commissary the governour or deputy of the king. It is elsewhere given to Nehemiah, Neh. 8.9. And Nehemiah which is the Tirsha∣tha: and therefore some think that this catalogue was taken by Nehemiah though it be set down here: but because Nehemiah came out of Babylon so long after the Jewes came first thence, therefore it is rather here meant of Zerubbabel who was now chief governour, called also Sheshbazzar, chap. 1.8. and whereas it is here said, that these priests that could not prove their genealogie, should not eat of the most holy things, till there stood up a priest with Urim and with Thummim, hereby it is manifest, that the Urim and Thummim was either lost or burnt together with many other things when the Chaldees took Jerusalem, and indeed however Zerub∣babel hoped as it seemes by these words, that they might by the providence of God he had again; yet they were never found again, the Lord thereby teaching the Church that the ceremonies were going and the Messias coming, that salvation was not to be placed in the ordinances of Moses, but that they were shortly to expect the true Urim and Thummim Christ Jesus, the high priest of their profession.

Vers. 64. The whole congregation together, was fourty and two thousand three hundred and threescore.] That is, both of those of Judah and Benjamin, of whom the particular numbers are before punctually expressed, and those of the other ten tribes who are not here mentioned. If we summe up the particular numbers before set down, they all amount but to twenty nine thousand eight hundred and eighteen, which is above twelve thousand lesse then the totall summe here expressed, and these no doubt were those of the other ten tribes that returned with their brethren of Ju∣dah and Benjamin, 1. Chron. 9.3. And in Jerusalem dwelt of the children of Ju∣dah

and of the children of Benjamin, and of the children of Ephraim and Manasseh: we no where reade of so many that were carryed into Babylon, but it seems they multiplyed greatly in Babylon as formerly in Egypt.

Vers. 65. And there were among them two hundred singing-men, and singing-women.] These were such as were imployed amongst them in singing at their wed∣dings and funerals, and such other solemnities, 2. Chron. 35.25. in Nehemiah 7.67. it is said there were of these two hundred forty five, but for this, see the note above, vers. 6.

Vers. 68. When they came to the house of the Lord which is at Jerusalem, &c.] That is, to the place where the Temple had stood.

Vers. 70. So the priests and the Levites, and some of the people, &c.] That is, some of the people dwelt in the cities to the priests and Levites assigned for their habitation.

CHAP. III.

Vers. 1. ANd when the seventh moneth was come, &c.] That is, when the seventh moneth approached, for they began to offer burnt offerings on the first day of the moneth, vers. 6. From the first day of the seventh moneth began they to offer burnt offerings unto the Lord, &c. because there were many fe∣stivals by the law appointed to be kept on this moneth (which were the first after their return out of Babylon) to wit, the feast of trumpets on the first day, Levit. 23.24. the feast of expiation or day of attonement on the tenth day, Levit. 23.27. and the feast of Tabernacles, on the fifteenth day, Levit. 23.34. and besides the first feast of the dedication of the Temple was on this moneth, 1. Kings 8.2. &c. there∣fore the people having spent some time in settling their own domesticall affairs in the severall towns and cities where they were to dwell, at least the seventh moneth ap∣proaching they did unanimously assemble together unto Jerusalem, that they might build the altar, and prepare for the keeping of these solemnities.

Vers. 3. And they set the altar upon his bases, &c.] That is, they built the altar upon the foundations of Solomons altar which were still standing, and the reason of this is added in the following words (for fear was upon them because of the people of those countries) that is, they laid not a new foundation for haste, be∣cause they feared, that if it were not soon dispatched, they should be hindred by the Samaritanes the neighbouring inhabitants of that countrey, who already it seems began to threaten them, and to bandy against them. Yet some conceive that in these words a reason is given, not why they built the altar upon the old bases or foun∣dations of Solomons altar, but why they would not stay the building of the altar till the temple was built: it was, because they were afraid of the Samaritanes; and so they hastened the building of the altar, that by offering up sacrifices to God, they might seek his favour and assistance against those their envious and malignant neighbours.

Vers. 4. They kept also the feast of tabernacles, &c.] With what extraordi∣nary solemnity this feast was afterward kept, we see, Neh. 8.13.18.

Vers. 6. From the first day of the seventh moneth began they to offer burnt of∣ferings, &c.] Which was the day appointed by the law for the feast of trumpets,

Levit. 23.24. In the seventh moneth, in the first day of the moneth, shall ye have a sabbath, a memoriall of blowing of trumpets.

Vers. 9. Then stood Joshua, with his sonnes and his brethren, &c.] Not the sonne of Josedech the high priest, but a Levite of the same name, of whom mention is made before, chap. 2.40.

Vers. 11. Giving thanks unto the Lord; because he is good, for his mercie en∣dureth for ever towards Israel, &c.] To wit, singing the 118. or the 136. Psalme. See 2. Chron. 5.13. and 7.3.

Vers. 12. Ancient men that had seen the first house, when the foundation of this house was laid before their eyes, wept with a loud voice, &c.] To wit, both because many of the holy things that were in the former house were like to be wanting in this, and especially because the glory of this building was not likely to equall the glory of the first which Solomon built; a shadow intimating the wearing away of the legall ceremonies. Yea thus it continued to be with the people, when afterwards the building of the Temple went forward in the dayes of Darius, whence it was that Haggai the Prophet, who prophesied in the second yeare of Darius the king, Hag. 1.1. did encourage and comfort the people with that promise, Hag. 2.9. The glory of this latter house shall be greater then of the former; which yet he meant not of the glory of the building; but of the glorious appearance of Christ the promised Messiah herein: nor needs it seem strange that some were now living that had seen the for∣mer Temple; for that was destroyed in the eleventh yeare of the captivitie, 2. Kings 25. and therefore it was but threescore years after that when the foundations of this new house were laid.

CHAP. IV.

Vers. 2. THen they came to Zerubbabel, and to the chief of the fathers, and said unto them, Let us build with you, &c.] This they did doubtlesse not out of any sincere desire to set forward the building, or to advance the worship of God (for these Samaritanes that spake this were alwayes deadly enemies to the Jews) but either to curry favour with Cyrus (for because he now favoured the Jews and gave way to the building of the Temple, therefore they would be as one people with them, and approve it by joyning with them in this holy work) or else out of hope that their people being mingled with the Jews in this work, there would some contention arise, and so the work would be hindred; yet to the end they might pre∣vail with the Jews, they alledged they served and sacrificed to the true God of Israel (as indeed they pretended to do, though withall they served their idol-gods too, 2. Kings 17.33. They feared the Lord, and served their own Gods) even since the dayes of Esarhaddon king of Assur, who was the sonne of Shalmaneser, and grand∣child of Sennacherib, 2. Kings 19.37. and it seems brought a new colony of severall nations into the land of Samaria, as his father had done before him.

Vers. 3. You have nothing to do with us, to build an house unto our God, &c.] Thus Zerubbabel and the rest answered the Samaritanes, because they were idola∣tours, and neither were of the stock of Israel, nor did purely worship the God of Israel: therefore they protested against them, that they had nothing to do with the Temple to sacrifice there, and so also not to joyn with them in the building of it, al∣ledging

withall that they would build it themselves, as say they, king Cyrus the king of Persia hath commanded us, wherein they give them to understand that the com∣mission they had from the king, did warrant them to do what they did.

Vers. 4. Then the people of the land weakned the hands of the people of Judah, &c.] That is, when Samaritanes could not by fraud accomplish their desires, because the Jews would not admit them to joyn with them in building the Temple, then they used other means to hinder them in their work; to wit, partly by threatning them, and by raising any false rumours that might discourage them, and partly, no doubt, by using all means that they might not have those materials and money out of the kings revenues which Cyrus had commanded should be given them for the build∣ing of the Temple, chap. 6.3, 4.

Vers. 5. And hired counsellours against them, to frustrate their purpose, &c.] That is, the Samaritanes did not onely do what themselves could to hinder the Jews in building the Temple, but by bribes also they secretly hired such as were powerfull with the king of Persia; to wit, the deputies and governours in Samaria and other provinces, yea, and those that were of his privie counsel in Persia, to advise the king by many false pretences and informations, to disanull that decree which had been made for the building of it▪ and this they did all the dayes of Cyrus king of Persia, even untill the reigne of Darius king of Persia; that is, all the dayes of Cyrus and Cambyses his sonne, and Smerdis the Magus (who a while usurped the king∣dome after Cambyses death) unto the second yeare of Darius the sonne of Hystaspes, when the work of the Temple was again set forward, vers. 24. So it ceased unto the second yeare of the reigne of Darius king of Persia; and that by the incourage∣ment of the Prophet Haggai, Hag. 1.1. In the second yeare of Darius the king, in the sixth moneth, in the first day of the moneth, came the word of the Lord by Hag∣gai the prophet unto Zerubbabel, &c, It may seem strange indeed that the building of the Temple should be hindred in Cyrus time; but for this we must know that Cy∣rus going abroad a while after the return of the Jews, to finish such other warlike expeditions as he had in hand, he left Cambyses his sonne, or Viceroy, to govern the kingdome in his absence, who is therefore called the Prince of the kingdome of Persia, Dan. 10.13. and with him those counsellours mentioned did so farre prevail, that he countermanded the building begun. Cyrus being dead, Cambyses reigned in his stead, a wicked and cruell Prince (that as other histories report, slew his bro∣ther and married his own sister, and afterwards put her to death) and no marvell though he were an enemy to the Jews, when he reigned as absolute king in his own right, having been so when he governed the kingdome as Viceroy in his fathers right: especially if we consider what other histories report, that he was resolved to invade Egypt, and therefore he might well fear the Jews, who were accused to be al∣wayes a rebellious people, and ready still to side with Egypt: whilest he was abroad following the warres, one Smerdis one of his Magi (pretending himself to be Smer∣dis the brother of Cambyses) usurped the kingdome, whereof Cambyses hearing, as he was mounting his horse to haste home, his sword unsheathing ran into his thigh, and so he died without issue: God revenging the great wrong he had done to his peo∣ple. He being dead, the seven Princes of Persia soon slew the usurping Magus, and and then Darius Hystaspes was chosen Emperour, in whose second yeare a decree was

made for the Jewes rebuilding of the Temple, chap. 6.1. Many learned men indeed are of opinion that it was Darius Nothus, that was long after Darius Hystaspes, that made this decree, and that Darius the sonne of Hystaspes is here mentioned in∣clusively, as one of those kings in whose time the building of the Temple was hin∣dred: but from the first yeare of Cyrus to the second of Darius Nothus is ordina∣rily accounted above one hundred and thirty years: and first, Zerubbabel being of some good years when he came out of Babylon, it is not probable that he should live so long, and yet we know that he laid the foundations of the Temple in Cyrus his dayes, and he also finished it in the sixth yeare of Darius, according to that pro∣phesie, Zach. 4.9. The hands of Zerubbabel have laid the foundation of this house, his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you: and secondly, some of those that had seen the Temple before it was destroyed by the Chaldeans, were it seems alive when that decree of Darius was made, Haggai 2.3. Who is left among you that saw this house in her first glo∣ry? and how do you see it now? is it not in your eyes in comparison of it, as no∣thing? which could not be if it were Darius Nothus; either therefore it was Da∣rius the sonne of Hystaspes that renewed Cyrus his decree, or else of necessity we must hold that the king of Persia reigned not in their severall times, so long as it is by all Historians reported they did, which if we might admit, then happely it might be said that it was Darius Nothus (of whom mention is made, vers. 24. of this cha∣pter, and chap. 6. vers. 1. who made a new decree to second that of Cyrus for the rebuilding of the Temple, and that these words are meant of the reigne of Darius the sonne of Hystaspes inclusively, he being numbred amongst those kings in whose times the enemies of the Jewes did by underhand dealing trouble them, and seek to frustrate their purpose in building the Temple.

Vers. 6. And in the reigne of Ahasuerus, in the beginning of his reigne, wrote they unto him an accusation against the inhabitants of Judah and Jerusalem.] They that hold that Darius the sonne of Hystaspes is mentioned in the former verse inclu∣sively, to wit, that to the end of his reigne, the enemies of the Jewes did secretly hire counsellours against them to hinder them in their work, they also hold that Aha∣suerus here mentioned, was Xerxes that fourth rich king of Persia, mentioned Dan. 11.2. And the fourth shall be farre richer then they all, and by his strength through his riches he shall stirre up all against the realme of Grecia; and that he was called Ahasuerus, that is an hereditary prince, because he was the first sonne of Darius Hystaspes by his wife Atossa, who was the daughter of Cyrus, and that in the be∣ginning of his reigne the Jewes enemies began first openly to write letters of accu∣sation against them for building the Temple: and so again likewise they hold that Artaxerxes mentioned in the following verse, was Artaxerxes Longimanus the sonne of Xerxes by Esther the daughter of Abihail, Esther 2.15. who is by other au∣thors called Amestris the daughter of Otan, and so that the building of the Temple ceased in the reigne of both these kings, untill the second yeare of Darius Nothus who was the bastard sonne of this Artaxerxes, and succeeded him in the throne, but for the reasons mentioned in the former note, and withall, because it is not pro∣bable that the Temple lay so long unbuilt, and especially in the dayes of Ahasuerus or Xerxes the husband of Esther, therefore the more probable opinion of all other

Interpreters generally is, that it is Cambyses the sonne of Cyrus who is here called both Ahasuerus, vers. 6. and Artaxerxes, vers. 7. so that what was generally af∣firmed, vers. 5. is now more particularly expressed in the sequel of the chapter.

Vers. 7. And in the dayes of Artaxerxes wrote Bishlam, Mithridath, &c.] Some Interpreters translate this word Bishlam in peace, and so they would have the meaning of the words to be, that Mithridath and the other here mentioned wrote to Artaxerxes against the Jewes, secretly and cunningly; when in the mean season they carried themselves towards the Jewes, as if they had been at peace with them and meant them no hurt: but better I conceive is this word by our Translatours ta∣ken, as the name of one of the chief of those that wrote to Artaxerxes. And as con∣cerning this Artaxerxes, it is said before in the foregoing note, that though some hold it was Artaxerxes Longimanus the sonne of Xerxes, who is called Ahasuerus in the former verse; yet most generally it is held that the same Cambyses the sonne of Cyrus, who is called Ahasuerus in the former verse, is here called Artaxerxes, vers. 6. it is said that they wrote to Ahasuerus against the Jewes, where Cambyses is called by the name given him amongst the Chaldees, and now in this verse under∣taking to set down the copy of the letters, the penman of this story doth again re∣peat the time when, and the king to whom it was written, onely here he calls him by his Persian name which it seems was used in the letter, to wit, Artaxerxes.

And the writing of the letter was written in the Syrian tongue, and inter∣preted in the Syrian tongue.] That is, in the Syrian tongue, and with Syrian characters.

Vers. 8. Rehum the Chancellour, and Shimshai the Scribe, wrote a letter against Jerusalem, &c.] That is, the letter was composed by Rehum the Chancellour and written by Shimshai the scribe, though it was written in the name of those men∣tioned vers. 7. and others the Governours in Samaria, and from this to vers. 19. chap 6. the story is written in the Chaldee tongue.

Vers. 9. The Dinaites, the Apharsathchites, &c.] These were severall people that were placed by the Assyrians in Samaria, who joyned now in writing these let∣ters to Artaxerxes.

Vers. 10. And the rest of the nations whom the great and noble Asnappar brought over, &c.] The most of Expositours think that it is Esarhaddon mentioned before, vers. 2. the sonne of Sennacherib who brought over a colony of these nati∣ons into Samaria, that is here called the great and noble Asnappar, yet it may be meant of some great commander or chief officer of Esarhaddon, imployed by him in bringing over this colony.

And the rest that are on this side the river.] That is, Euphrates that divided the Jews from the Babylonians.

Vers. 12. And have set up the walls thereof, and joyned the foundations.] Be∣cause there is no mention any where made that they had at this time meddled with building of the walls: but on the contrary we reade, that long after this complaint was made to Nehemiah, Nehem. 1.3. that the wall of Jerusalem was broken down and the gates thereof burnt with fire, that is, that they continued in that condition as Nebuchadnezzar had long ago left them; therefore it is most likely that this was a mere falshood which the Samaritanes charged upon the Jews, onely thereby to

stirre up jealousies in the king of Persia against them; and indeed it is not probable that they would undertake the building of the city walls, when they were not well able to go through with that work which they had first set upon, and were so zea∣lously intended to finish it, to wit, the building of the Temple.

Vers. 15. That search may be made in the book of the records of thy fathers.] Be∣cause this Artaxerxes was a Persian, and the rebellion of the Jewes which is here objected, was not against the Persians, but against the Assyrians and Babylonians, to what end should search be made in the records of Artaxerxes his father? I an∣swer: First, that the Persians did usually aid the Assyrians and Babylonians against the Jews, and because of this there might be mention made of the rebellion of the Jews against the Syrians in the records of the Persian kings, see Isaiah 22.6. Se∣condly, that by his fathers here may be meant the Babylonian kings onely, be∣cause the Persians succeded them in their Empire, or perhaps because they pretended some title of succession, as conquerours to establish themselves the better, are usually wont to do.

Vers. 24. So it ceased unto the second yeare of the reigne of Darius king of Persia.] That is, of Darius Hystaspes; yet some think it was Darius Nothus the bastard sonne of Artaxerxes Longimanus.

CHAP. V.

Vers. 1. THen the prophets, Haggai the prophet, and Zachariah the sonne of Iddo prophesied unto the Jews, &c.] The building of the Temple having a long time ceased, Darius at length being chosen king of Persia, the pro∣phet Haggai was sent from God to the Jews, in the second yeare of Darius in the sixth moneth, Haggai 1.1. and then two moneths after him Zachariah the sonne of Iddo, that is, the grandchild of Iddo; for he was the sonne of Barachiah the sonne of Iddo, Zach. 1.1. In the eighth moneth, in the second yeare of Darius came the word of the Lord unto Zachariah the sonne of Barachiah, the sonne of Iddo the prophet, &c. and was afterwards slain by the Jews, Matth. 23.35. and so both these prophets did joyntly together reprove the Jews for neglecting this work, and did perswade them to set upon it again, shewing them that the famine that had been of late amongst them, was a punishment of God upon them for neglecting of this work. It is true indeed, they had been commanded by the king of Persia to desist from building the citie, chap. 4.12.21. but there was no one word in that letter to forbid the building of the Temple: and besides there being now a new king in Per∣sia, and of another family, why did they not afresh return to their work? these prophets therefore did sharply reprove their sloth, and incite them to set forward the work

Vers. 2. And with them were the prophets of God helping them.] To wit, by exhorting and stirring up the people to buckle themselves closely and couragiously to the work, and happely also by doing what they could do to help the work for∣ward, for the peoples greater encouragement.

Vers. 3. At the same time came to them Tatnai, governour on this side the ri∣ver, &c.] The Jews had been hitherto busie enough in building for themselves good∣ly and fair houses, Haggai 1.4. Is it time for you, O ye, to dwell in your cieled

houses, and this house lie waste, and these men then hindred them not; but no sooner do they set upon the building of the Temple, but again they bandied together against them.

Vers. 4. Then said we unto them after this manner, What are the names of the men that make this building?] It is evident that these adversaries of the Jewes in∣quired concerning the names of those that were principall agents in this businesse, as we see vers. 10. We asked their names also to certifie thee, that we might write the names of the men that were the chief of them; and therefore Expositours un∣derstand this as spoken in their person, we said, that is, we Tatnai, Shether-Boznai, and the rest said unto the Jewes, What are the names of the men? &c. Neither do we see how it can be otherwise taken if it be read with an interrogation, as our translatours have rendred it.

Vers. 5. But the eye of their God was upon the elders of the Jewes, that they could not cause them to cease, till the matter came to Darius.] That is, the Jews being a poore unsettled friendlesse people, might well have been feared by the threat∣ning of these their powerfull adversaries, but by the providence of God over them they were so encouraged, and their enemies so farre restrained, that nothing was done to hinder them, but they were content to let them go on till the matter was brought to Darius his knowledge, who afterward gave them liberty and encourage∣ment to go on in their work.

Vers. 16. And since that time even untill now, hath it been in building, &c.] Though oft interrupted, so that of late the work had ceased many years together, Chap. 4.24. to wit, the eight years of Cambyses reigne, and the two first years of Darius Hystaspes.

Vers. 17. Let there be search made in the kings treasure house, which is there at Babylon, &c.] Where the records were kept, see chap. 6.1.

CHAP. VI.

Vers. 1. ANd search was made in the house of the rolls, where the treasures were laid up in Babylon.] That is, in the Empire of Babylon, whereof Media was now a part; for this roll now sought for, was found at Achmetha, which was a chief citie in the province of the Medes, vers. 2. And there was found at Ach∣metha in the place, that is in the province of the Medes, a roll, &c. yet it may be they first searched in the house of the rolls in Babylon, but finding it not there, they searched further in other places, and found it at last at Achmetha or Ecbatana, that is in the province of the Medes.

Vers. 3. And let the foundations thereof be strongly laid, the height thereof threescore cubits, and the breadth thereof threescore cubits.] The height of Solo∣mons Temple was but thirty cubits, 1. Kings 6.2. And the house which king Solo∣mon built for the Lord, the length thereof was threescore cubits, and the breadth thereof twenty cubits, and the height thereof thirty cubits, onely the tower which was over the porch, was one hundred and twenty cubits high, 2. Chron. 3.4. And the porch that was in the front of the house, the length of it was according to the breadth of the house twenty cubits, and the height was one hundred and twenty: and yet it seems not that this Temple which Zerubbabel built, did any way equall

much lesse surpasse the Temple of Solomon, as we may see by that of the Prophet, H••ag. 2.3. Who is left among you that saw this house in her first glory? and how do ••ou see it now? is it not in in your eyes in comparison of it, as nothing? If therefore ••yrus gave libertie to build the whole Temple sixty cubits high; yet either it was not built so high as Cyrus had allowed them to build it; or else, this measure ap∣pointed for the outmost height of the Temple, is meant of that part where it was to be raised highest (according to the pattern of the former house) to wit, the tower of the porch, which was before one hundred and twenty cubits high, 2. Chron. 3.4. and now allowed to be but sixty cubits high; or else, the cubits here meant were the common cubits, whereas in those places in the Kings and Chronicles, the sacred or geometricall cubits were meant. As for the directions here given for the breadth of it, the breadth thereof was threescore cubits, it is manifest that Solomons Tem∣ple was but twenty cubits broad, 1. Kings 6.2. and as manifest it is that the very foundations of this Temple which Zerubbabel built, came farre short of Solomons Temple, chap. 3.12. Many of the priests and Levites, and chief of the fathers, who were ancient men that had seen the first house, when the foundation of his house was laid before their eyes, wept; and therefore was not doubtlesse fourty cubits broader then Solomons, as by this place it may seem: either therefore the cubits in∣tended by Cyrus were not so large as those sacred gcometricall cubits, by which the measure of Solomons Temple was set forth (which is indeed the usuall answer of most Expositours) or else by the breadth thereof here is meant the utmost extent of it, both north and south, and also east and west, (and so the length, as being com∣prehended in the breadth, is not here mentioned) and then indeed this house must needs be farre short of that which Solomon built, whose length alone was sixty cu∣bits, though but twenty cubits broad, 1. Kings 6.2.

Vers. 4. With three rows of great stones, and a row of new timber.] Some Ex∣positours conceive that Cyrus in this direction given for the building of the Temple, had respect to the fashion of building used amongst the Persians in their most state∣ly houses or Temples, according to which he thought fit the Temple should be made; but because this direction agreeth so fully with the description of the buildings about the inner court of Solomons Temple, 1. Kings 6.36. And he built the inner court with three rows of hewed stone, and a row of cedar beams; I rather conceive, that it is here meant also concerning the new raising of those buildings about the priests court, that they should be made as formerly, with three rows of great stones, and a row of timber; that is, with three galleries of stone, and one of timber, or three gal∣leries of stone, each of them being covered or floored with timber.

Vers. 6. Now therefore Tatnai, governour beyond the river, &c.] Here begins the decree of Darius, which is now added to that former decree of Cyrus, wherein farre greater encouragement is granted to the Jews for the building the Temple, then ever before, and so the promises of Haggai, and Zachariah, wherewith the encoura∣ged the people to set upon the work, were abundantly fulfilled. The chief cause why Darius afforded them this favour, was because God had enclined his heart thereto; yet because he had married Atossa the daughter of Cyrus, even in that regard he might be the more forward to further the work which Cyrus had begun.

Be ye farre from thence.] That is, meddle not with them to hinder them in their work.

Vers. 12. And the God that hath caused his name to dwell there, destroy all kings and people that shall put to their hand, to alter and to destroy this house of God, &c.] That is, to alter this decree of mine by destroying this house of God which I have appointed to be built.

Vers. 14, And they builded, and finished it, &c. according to the commandment of Cyrus and Darius, and Artaxerxes king of Persia.] They that hold the Temple was finished in the sixth yeare of Darius Nothus, they also hold that this Artaxerxes here mentioned, was Artaxerxes Mnemon the sonne of Darius Nothus, and that be∣cause he reigned with his father in this sixth yeare of Darius when the Temple was finished, his father Darius being then imployed in his wars against Secundianus and others, and that therefore it is here said that the Temple was built and finished, ac∣cording to the commandment of Cyrus and Darius, and Artaxerxes king of Persia; but if the Darius here mentioned, were Darius the sonne of Hystaspes (as to many it seems more probable, of which see the note, chap. 4.5.) then by Artaxerxes here, ei∣ther Zerxes is meant the sonne of Darius Hystaspes, that fourth and rich king of Persia, Dan. 11.2. who was also called Artaxerxes and Ahasuerus the husband of Esther, who being made coemperour with his father Darius, therefore it is said, that the Jews builded and finished the Temple, according to the commandment of Cy∣rus and Darius, and Artaxerxes king of Persia; or else, Artaxerxes Longimanus or Longhand, is meant the sonne of Zerxes by Esther, and grandchild of Darius Hystaspes, and that he is here joyned with Cyrus and Darius, because though the fa∣brick it self of the Temple was fully finished long before his reigne, to wit, in the sixth yeare of his grandfather Darius, vers. 15. And this house was finished on the third day of the moneth Adar, which was in the sixth yeare of the reigne of Dari∣us the king; yet it was afterward much beautified, and in that regard finished, by the commandment of this Artaxerxes the sonne of Zerxes, when he gave commission for the building of the walls of Jerusalem.

Vers. 15. And this house was finished on the third day of the moneth Adar, which was in the sixth yeare of the reigne of Darius the king.] Here the time is set down when the fabrick of the Temple was finished, to wit, the third day of the moneth Adar, which was their twelfth moneth, in the sixth yeare of the reigne of Darius; for that it was not quite finished in regard of the beautifying, and happely in regard of the further enlarging of it, is evident from that which was said before, vers. 14. And they builded, and finished it, &c. according to the commandment of Cyrus and Darius, and Artaxerxes king of Persia: since hereby it is plain, that though the fa∣brick of the Temple was finished in the sixth yeare of Darius, as is here said, yet somewhat was done afterwards for the more complete finishing of it in the reigne of Artaxerxes the son or grandchild of this Darius; but how doth this agree may some say, with that which the Jews said to our Saviour, Joh. 2.20. Fourty and six years was this Temple in building; since according to the computation of the most of those historians that lived about these times, Cyrus reigned after he came to the Em∣pire but seven years, and Cambyses but eight years; so that from the second of Cy∣rus when the foundation of the Temple was first laid, to the sixth of Darius Hy∣staspes, and so including all the time wherein the Jews were forced to cease from building the Temple, there will be found not above twenty years; but to this two

answers are given by Expositours: for first, some say that the Jews spake not of the building of the Temple in the time of the Persian kings, but of the building of it by Herod, who did in a manner build it anew; and that was properly the Temple of which Christ then spake: and indeed though Josephus saith that he was not full nine years in building it, yet considering that above thirty years after they were still beautifying and enlarging the Temple, with some addition or other, I see not but that it may be very probably thought that the Jews spake indeed of the building of the Temple by Herod: and secondly, others say that Cyrus reigned after he came to the Empire thirty years, to which if we adde the eight yeare of Cambyses his sonne, and two years of the usurpation of the Magi, as some account, then the sixth yeare of Darius Hystaspes, makes six and fourty years; and if it could be made good out of those that have written the history of these times, that Cyrus reigned so long after he came to the Empire, this answer would fully satisfie.

Vers. 18. As it is written in the book of Moses.] Because Ezra alledgeth here the book of Moses, it may hence appear, that not Ezra (as some have said) but Mo∣ses himself did write those five first books of the Scripture, commonly called the books of Moses.

Vers. 21. And all such as had separated themselves unto them, &c.] That is, such as were become proselytes.

Vers. 22. For the Lord had made them joyfull, and turned the heart of the king of Assyria unto them.] That is, the king of Persia: for since the conquest of the Assyrians by Cyrus, even the Persian kings were also called kings of Assyria, as were before the kings of Babylon, 2. Chron. 33.11. and this phrase of turning the heart of the king of Assyria to them, hath respect either to the hatred of the former kings of Assyria, who did at first subdue the Jews, and carried them captive into Babylon, or else to the late displeasure of Cambyses, who had opposed the rebuilding of the Temple all his time; in his reigne their enemies prevailed, and they could not be heard, but now the Lord had turned the heart of the king of Assyria to favour them, according to that, Prov. 21.1. The kings heart is in the hand of the Lord, as the rivers of water, he turn∣eth it whithersoever he will.

CHAP. VII.

Vers. 1. IN the reigne of Artaxerxes king of Persia, Ezra the sonne of Seraiah, &c.] This Artaxerxes, in whose reigne Ezra went up from Babylon to Jerusalem, was the same that was mentioned before, chap. 6.14. And the Elders of the Jews builded, and they prospered, &c. according to the commandment of Cyrus and Darius, and Artaxerxes king of Persia, where it is noted as most probable that it was Artaxerxes Longimanus the sonne of Zerxes, and in whose time also some thirteen years after this Nehemiah was sent to Jerusalem, Neh. 2.1. at which time Ezra was still living, Neh. 8.1. and whereas it is said that Ezra was the sonne of Seraiah, the meaning is, that he was the grandchild of Seraiah, for Seraiah was slain by Nebuchadnezzar, 2. Kings 25.18, 21. and therefore if Ezra had been his immedi∣ate sonne, he was born before the captivitie, which hath no shew of probabilitie, considering how many years passed betwixt the captivitie under Nebuchadnezzar, and the reigne of Artaxerxes Longimanus.

Vers. 3. The sonne of Azariah, the sonne of Meraioth.] Betwixt Azariah and Meraioth there are six generations more expressed, 1. Chron. 6.7—10. which are here omitted, to wit, Johanan, Azariah, Ahimaaz, Zadok, Ahitub, and Ama∣siah; which was done doubtlesse onely for brevities sake, the drift of this cata∣logue being onely to shew that Ezra was of the stock of Aaron: but why these were left out rather than others, there cannot I think any sure reason be given.

Vers. 6. This Ezra went up from Babylon, and he was a ready scribe in the law of Moses.] That is, an acute learned and ready expounder of the law, not onely by writing but also by words of mouth, according to that expression of the Psal∣mist, Psal. 45.1. My tongue is the pen of a ready writer: for the same that is cal∣led by Mark a scribe, Mark 12.28. And one of the scribes came, and heard them reasoning together, and asked him which is the first commandement, is called by Matthew a lawyer or a doctour of the law, Matth. 22.35, 36. Then one of them which was a lawyer a••ked him a question, &c. saying, Master, which is the greatest commandment in the law? so that it seems as amongst the Grecians their great wise and learned men were called Philosophers, and amongst the Chaldeans Magi, so a∣mongst the Jews their great Doctours were called Scribes.

Vers. 7. And there went up some of the children of Israel, and of the priests, &c.] Of those that hitherto had stayed in Babylon and Assyria, and went not up at first with Zerubbabel, there did some now go up with Ezra in the seventh yeare of Artaxerxes, which was about fifty eight years after the sixth yeare of Darius men∣tioned chap. 6.15. (if it be meant of Artaxerxes Longimanus) for Darius lived after that thirty years, Xerxes his sonne one and twenty years, and after him succee∣ded this Artaxerxes.

Vers. 10. For Ezra had prepared his heart to seek the law of the Lord, and to do it, and to teach in Israel statutes and judgements.] That is, the chief aim of his journey was to instruct the people, and to reform those things that were out of or∣der amongst them, and accordingly the Lord prospered his journey; but withall ob∣servable it is, how these three particulars are here joyned together, to wit, that he had prepared his heart, first, to seek the law of the Lord: that is, to endeavour to understand the law of God; secondly, to do it, that is, to yield obedience thereto in his own particular; and thirdly, To teach in Israel statutes and judgements; that is, to instruct the people also in the lawes of the Lord.

Vers. 14. Thou art sent of the king, and of his seven counsellours, to enquire concerning Judah and Jerusalem, &c.] The Emperours of Persia had alwayes seven chief princes, which were over all the rest and next unto the king; of these Darius the sonne of Hystaspes was one, and by them he was chosen Emperour, Cambyses the sonne of Cyrus being dead, and the usurping Magus being discovered and slain; and so likewise there is mention again made of them, Esther 1.14. Now hence it is said that Ezra was sent of the king, and of his seven counsellours, to enquire con∣cerning Judah and Jerusalem, according to the law; that is, to make enquiry whether all things were done amongst them according to the rule and direction of Gods law.

Vers. 16. And all the silver and gold that thou canst find in all the province of Babylon, &c.] To wit, say some Expositours, that belongs to the Temple at Je∣rusalem;

but others understand this clause of the silver and gold which Ezra could gather among the severall subjects of the king of Babylon, from whom Ezra had power by vertue of this clause in his commission to receive what they would freely contribute, as well as from his brethren the Jews; of whom the next clause is added, with the free will offering of the people and of the priests.

Vers. 18. And whatsoever shall seem good to thee and to thy brethren, &c.] To wit, the rest of the priests.

Vers. 22. And salt without prescribing how much.] Because they used salt, yea perhaps much salt in all their sacrifices, Levit. 2.13. And every oblation of the meat offering shalt thou season with salt, &c. and so Mark 9.49. For every sa∣crifice shall be salted with salt: and withall, because it was a commodity not so costly as the rest, therefore there was no measure appointed for that, but the kings treasurers were to allow them as much salt as they would require.

Vers. 26. And whosoever will not do the law of thy God, and the law of the king, let judgement be executed speedily upon him, whether it be unto death, &c.] Which was more then the Jews were allowed to do when the Romanes were their lords, John 18.31. The Jews said unto him, It is not lawfull for us to put any man to death.

Vers. 27. Blessed be the Lord God of our fathers, which hath put such a thing as this in the kings heart, &c.] These are Ezra his words, and here the Hebrew begins again in the originall books.

CHAP. VIII.

Vers. 2. OF the sonnes of David, Hattush.] It may be this is that Hattush of the stock of David, mentioned 1. Chron. 3.20.

Vers. 3. Of the sonnes of Shechaniah, of the sonnes of Pharosh, &c.] This clause of the sonnes of Pharosh is added, to distinguish this Shechaniah from the other mentioned vers. 5. As for the severall numbers here mentioned of those that went with Ezra (besides such as are expressed by name) they make one thousand foure hundred ninety and six, to wit, males besides women.

Vers. 13. And of the last sonnes of Adonikam, &c.] These here mentioned are said to be of the last sonnes of Adonikam, either because they come now at last with Ezra out of Babylon, whereas other of the sonnes of Adonikam, went away before with Zerubbabel, chap. 2.13. or else because they were descended of the youngest and last born sonnes of Adonikam.

Vers. 15. And I gathered them together to the river that runneth to Ahava, &c.] Ahava was it self a river, vers. 21. Then I proclaimed a fast there, at the ri∣ver Ahava: this place therefore where they assembled together, as the first place for their randezvous from all parts, was where either Euphrates (or some other river) and the river Ahava met together, as indeed Babylon was a countrey full of rivers, Psalme 137.1. By the waters of Babylon we sate down, &c. and here they abode in tents three dayes, waiting to see whether any more of their brethren would come thither to them.

And I viewed the people and the priests, and found there none of the sonnes of Levi.] That is, none saving such as were priests, no Levites: that therefore which

was said before, chap. 7.3. there went up some of the children of Israel, and of the priests, and of the Levites▪ &c. was spoken with reference to the Levites that were now sent for by Ezra and came accordingly.

Vers. 16. Then sent I for Eliezer, &c.] That which is here noted by way of distinction concerning these eleven men whom Ezra chose to send unto Iddo for Le∣vites, to wit, that the first nine were chief men, and the two last Jarib and Elna∣than were men of understanding, may well I conceive be thus understood, that the first nine were of the chiefest rank and dignitie amongst them, princes or heads of families, and the other two were men of speciall note for their wisedome, learning, and eloquence, and therefore picked out for the well mannaging that great businesse that they had now in hand.

Vers. 47. And I sent them with commandment unto Iddo the chief, at the place Casiphia, &c.] Because he had speciall use of the Levites, to wit, to help in that which was the chief businesse of his journey, the instructing of the people in the law of God, and the reforming of those things he should find out of order a∣mongst them, according to the rule and direction of the law; when he found that there was none of the Levites amongst those that were going up with him, he dispatched certain messengers to a place called Casiphia, where he knew there were many Levites, and Iddo was the chief magistrate there, or else they were trained up in the knowledge of the law (as in a Colledge) under Iddo their chief doctour and president, to desire him that he would send them certain Levites to go up with him to Jerusalem, that they might assist him in that work which he had now undertaken. Where this Casiphia was we cannot say, onely this we may say, that because these messengers went thither and came back with the Levites and Nethinims, which Iddo sent him within the compasse of so few dayes (for Ezra begun his journey upon the first day of the first moneth, chap, 7.9. upon the first day of the first moneth be∣gan he to go up from Babylon, &c. and went away from the river Ahava on the twelfth day of the first moneth, as is expressed vers. 21. Then we departed from the river Ahava on the twelfth day of the first moneth, &c.) it is not probable that by Casiphia is meant as some conceive the Caspian mountains, which were in the furthest part of Media, betwixt Armenia and Hyrcania.

Vers. 18. They brought us a man of understanding, of the sonnes of Mahli, the sonne of Leui, &c.] That is the grandchild of Levi, Exod. 6.16.19.

Vers. 20. Also of the Nethinims, whom David and the princes had appointed for the service of the Levites, &c.] Because the Gibeonites were appointed for the service of the Levites by Joshua, long before Davids time, and were thence called Nethinims, that is, men given to God; therefore some Expositours conceive, that David did adde to the Nethinims, others that were not of the Gibeonites: but there is no necessity why we should thus understand this place: for it may well be that the Gibeonites were those Nethinims of whom it is said here, that David and the princes had appointed them for the service of the Levites; and that because though Joshua did first designe them to this service, yet David did confirm them therein, and perhaps gave some speciall orders for the manner of their attendance.

Vers. 24. Then I separated twelve of the chief of the priests Sherebiah, Hashabiah, and ten of their brethren with them.] That is, together with twelve of the chief

of the priests, I separated twelve of the Levites, Sherebiah, Hashabiah, &c. to wit, the Levites above mentioned, vers. 18, 19. that were sent from Iddo, and these were joyned with the priests in this care of taking charge of these holy things, to see that nothing were lost by the way, as they carried them from Babylon to Jerusalem.

CHAP. IX.

Vers, 1. THe princes came to me, saying, The people of Israel, and the priests, and the Levites have not separated themselves, &c.] It being well known that the principall cause of Ezraes coming was to reform such abuses as were crept in amongst them contrary to the law; some of the princes that were best affected came presently to him, and informed him of this, as one of the most hainous evils tolerated amongst them; to wit, that not the people onely but the princes also, yea, the priests and Levites that could not pretend ignorance of the law, had married wives of those idolatrous nations their neighbours about them, and so also were tainted by that means in many things with their abominati∣ons: Some Expositours conceive, that this was done before their return out of Ba∣bylon; and indeed though these nations here mentioned, the Canaanites, Moabites, Ammonites, &c. dwelt farre from Babylon, yet we must consider, that many of them were carried away by Nebuchadnezzar as the Jews were, Jerem. 25.9. Be∣hold, I will send and take all the families of the north, saith the Lord, and Nebu∣chadnezzar the king of Babylon my servant, and will bring them against this land, and against all these nations round about: But I rather think they had fallen into this sinne since their return from Babylon, being sore corrupted with a very little rest, as Exra implieth in his prayer, vers. 8—10. however not onely single persons but even those that were married offended herein, to the great vexation of their for∣mer wives, Mal. 2.11, 13. Judah hath profaned the holinesse of the Lord, which he loved, and hath married the daughter of a strange god—And this have ye done again, covering the altar of the Lord with tears, &c. which is meant of the tears of their first wives; and so farre was this corruption spread at present, that amongst others, even the sonnes of Joshua the sonne of Jozadak were in the transgression, chap. 10.18. And among the sonnes of the priests there were found that had strange wives, namely, of the sonnes of Joshua the sonne of Jozadak.

Vers. 2. The hand of the princes and rulers hath been chief in this trespasse.] That is, they which should have restrained the people from this wickednesse have had the chiefest hand in it, to wit, as having been boldest in this transgression, and ringleaders to the rest of the people.

Vers. 3, I rent my garment, and my mantle, &c.] That is, both the coat that was girded close to his body, and the loose mantle which he wore over that, and this doubtlesse is thus expressed, to shew how passionately grieved and offended he was to hear that his brethren had thus grossely transgressed the law of God. Con∣cerning this custome of rending their garments, see Gen. 37.20.

Vers. 4. Then were assembled unto me every one that trembled at the words of the God of Israel, &c.] It seems the report being quickly carried about, how mightily Ezra was afflicted and displeased, when he heard how his brethren had ta∣ken wives of the idolatrous nations; so many of the godly inhabitants that heard

of it, being themselves afraid of the judgements of God threatned in his word, came presently in to him, partly to comfort him, and partly to advise with him what was fit to be done; which is the rather here inserted, to make way to that which follows (which is added yet further, to set forth how mightily he was trou∣bled with these tydings) And I sate astonied untill the evening sacrifice: though the brethren came in, it is like to comfort him, yet neither there presence nor any thing they could say, did any whit move him, but till the evening sacrifice there he sate a∣mongst them, like one that had neither life nor soule in him; so overwhelmed he was with grief and astonishment at that which had been told him.

Vers. 5. Having rent my garment, and my mantle, I fell upon my knees, &c.] That is, having before rent my garments, vers. 3. in that sad plight I fell down up∣on my knees before the people, and prayed unto the Lord.

Vers 6. Our iniquities are increased over our head, &c.] That is, they are in∣numerable, we are even drowned over head and eares in sinne; the expression is much like that, Psalme 38.4. mine iniquities are gone over my head, and to the same purpose is the next clause also, and our trespasse is grown up unto the heavens, that is, it is as great as may be, and such as must needs make a loud cry in the hea∣vens for judgement to be poured forth upon us.

Vers. 7. As it is this day.] Having said that they had been delivered to capti∣vitie, and to a spoil, and to confusion of face, he addes, as it is this day, because some of them were still in captivity, and the rest that were returned, were in a low and sad condition, and lay under a great deal of shame and reproach.

Vers. 8. And now for a little space grace hath been shewed from the Lord our God, &c.] This is added as an aggravation of their sinne, that having been but a while freed from those punishments which their former sinnes had brought upon them, they should so soon venture to expose themselves to Gods dis∣pleasure.

To leave us a remnant to escape, and to give us a nail in his holy place, &c.] In these words Ezra sheweth wherein grace had been shewed them from the Lord their God, to wit, first, in that he had left them a remnant to escape, whereas he might justly have destroyed them all, he had preserved a seed a remnant that were delivered out of their captivity, and brought back again into their own countrey: Secondly, that he had given them a nail in his holy place, whereby it meant either that God had given them a prince of their own nation, to wit, Zerubbabel (for the princes and magistrates are compared to pinnes and nails, because the safety of their kingdome depends upon them, and the good successe of their great affairs, rest much upon their wisedome and care; whence is that which the Lord saith of Elia∣kim, Isaiah 22.23, 24. And I will fasten him as a nail in a sure place, &c. and they shall hang upon him all the glory of his fathers house: or else that he had gi∣ven them some prop and support of their faith and hope, something that might en∣courage them to wait for some better dayes then yet they had seen; or else rather that he had in some measure settled them again, and given them a resting place in his holy land, city, and Temple: the metaphor is taken from the pinnes and nails wherewith they used to fasten the cords of their tents in the earth when they went to pitch their tents, as intending to abide a while in that place; or else from those nails

wherewith we use to fasten any thing and which we strike into our walls to hang, things upon.

That our God may lighten our eyes, and give us a little reviving in our bon∣dage.] To wit, by refreshing our hearts, according to that which is said of Jona∣than, when in his faintnesse he was refreshed with eating a little honey, 1. Sam. 14.29. See I pray you how mine eyes have been enlightened, because I tasted a little of this honey: or by restoring us to life, who were in our slavery and captivity in Ba∣bylon, as men dead and buried. Ezek. 37.12. Thus saith the Lord, Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel.

Vers. 9. To set up the house of our God, and to repair the desolations thereof, &c.] Two particulars are here mentioned, wherein Ezra acknowledged that God had intended mercy to them in the sight of the kings of Persia, and wherewith he had thereupon revived their hearts, as it is said in the foregoing words, to wit, First, that they had liberty given them to set up the house of God, and to repair the desola∣tions thereof; where, by repairing the desolations of Gods house is meant, both the repairing of the Temples ruines, and also principally, the renewing of the joyfull assemblies of Gods people, and the sacred imployments of his worship and service there: And secondly, that there was given them a wall in Judah and Jerusalem, that is some protection and defence against their enemies, as a wall or penne to a flock of sheep. The walls of Jerusalem were not yet built, and therefore it cannot be meant of them, but by the wall given them, is meant the fen∣cing of them from dangers, partly by the king of Persias favour, who had granted them his royall protection against those enemies that formerly would not suffer them to proceed in building the house of their God, and partly by Gods awing their spirits, that they durst not oppose what the king had commanded.

Vers. 10. And now, O our God, what shall we say after this? &c.] That is, af∣ter this great goodnesse and mercy thou hast showen unto us, what shall we say, that notwithstanding all this we should again forsake thy commandments as we have done?

Vers. 15. O Lord God of Israel thou art righteous, for we remained yet escaped, as it is this day, &c.] Either the drift of these words is to shew that continuing in this condition they were now in, they could expect no other, but to be utterly de∣stroyed; and that because God was righteous though he had spared them, and they stood guilty of a grosse sinne: or else, in this conclusion of his prayer, Ezra justifies God, and layes all the blame upon themselves; so intimating, that all their hope was in his goodnesse and mercy, and readinesse to forgive poore penitent sinners: as if he should have said, O Lord thou art righteous in all thy dealing with us, what thou hast inflicted upon us hath been justly inflicted; yea of thine own mercy, and according to thy righteousnesse and faithfulnesse in performing thy gracious promi∣ses, thou hast reserved a remnant of us: But as for us we are here before thee, wai∣ting indeed for thy mercy, but in our sinnes, and so deserving to be destroyed; for e∣ven because of this wickednesse which lyeth upon us, if thou shouldest enter into judgement with us, we are not able to stand it out and to abide the tryall.

CHAP. X.

Vers. 1. THere assembled unto him out of Israel, a very great congregation, &c.] Ezra having in publick before the Temple, to wit, in the outer court manifested such wonderfull affliction of mind, and sorrow for the sinnes of the peo∣ple by rending his garments, yea, the hair of his head and beard, casting him∣self groveling upon the ground, weeping and wailing, calling and crying upon God for mercie, as a man astonished and distracted with grief, and that no doubt purposely to discover to the people the grievousnesse of their sinne, and the danger they were in because thereof; the noise hereof was soon carried throughout the citie, and presently there came in to him of those that were afraid of those judgements threatned in the word of God against them for this sinne, some few at first, chap. 9.4. but now at last a very great assembly of them, who being affected with Ezraes grievous lamentation, did also weep very sore with him.

Vers. 2. Yet now there is hope in Israel concerning this thing.] That is, there is hope that God may be reconciled to the people that are called by his name, if we use the means that he hath appointed; namely, if we believe, and repent, and forsake our sinnes, and put away the strange wives that are amongst us, and this too, there is great hope the people will be wonne to do.

Vers. 3. Let us make a covenant with our God, to put away all the wives, and such as are born of them, &c.] This is the course which Shechaniah propounds to Ezra for the pacifying of Gods wrath: namely, that they should put away their strange wives and the children that were born of them; and two particulars he addes concerning the manner of doing this, that Ezra might the readily approve of it; to wit, first, that it should be commended to the people by the advice of Ezra, and those other godly Israelites that were now assembled to him, which we have in those words; according to the counsel of my Lord, and those that tremble at the com∣mandment of our God; and thus he intimates too for Ezraes incouragement, that those that were religiously affected, & were afraid of Gods judgements because of this sin, would willingly joyn in promoting this work: and secondly, that they should man∣nage this great businesse, according to the warrant & direction of Gods Law; and let it be done according to the Law: and hereby I conceive it is evident, that where the Law did forbid the Jews to marry any infidell remaining an infidell, as Deut. 7.3. and Exod. 34.16. it did also by necessary consequence enjoyn those that had married such wives, to put them away, and in some sence their children also. Indeed the judgement of Expositours is different conerning their way of doing this: for some conceive that their wives were put away as no lawfull wives, because their marrying them was not warrantable by Gods Law: and again, others think that they were put away by bills of divorce, which they say was principally intended in that clause, and let it be done according to the Law. But now for their children born of such wives, though some conceive that they also were cast off as illegitimate, and born by unlawfull copulation, and turned out of their families, the rather that the sight of them might not by degrees winne them to receive back their mothers again; yet this I can by no means approve, for though it should be granted that such children were to be esteemed as bastards, yet surely their fathers were to provide for them; and

therefore by putting away the children born of such wives, nothing else is meant, but that they were declared no true free-born members of the people of Israel; which may be confirmed by this, that in Nehemiahs reformation, that place Deut. 23.3. An Ammonite or Moabite shall not enter the congregation of the Lord: is alledged as the ground why they separated from Israel all the mixed multitude, Neh. 13.1.3. concerning which, see the notes there; and questionlesse the pa∣rents of these children maintained and brought them up, and took care that they might be instructed in the truth, to the end, that afterwards as Proselytes they might be joyned to the people of God; but however, that this at the most was but a part of Moses politie, a Law not in force now, many gather from that of the Apostle, 1. Cor. 7.12, 13. If any brother hath a wife that believeth not, and she be pleased to dwell with him, let him not put her away, &c. and again, 1. Pet. 3.1. Likewise, ye wives be in subjection to your own husbands, that if any obey not the word, they also may without the word be wonne by the conversation of the wives.

Vers. 6. Then Ezra rose up from before the house of God, and went into the chamber of Johanan the sonne of Eliashib.] Eliashib was the sonne of Joiakim, and grandchild of Jeshua the high priest, Neh. 12.10. And Jeshua begat Joiakim, and Joiakim begat Eliashib, and Eliashib begat Joiada: and was himself high priest in Nehemiahs time, Neh. 3.1. Then Eliashib the high priest rose up with his brethren the priests, &c.] Johanan therefore his sonne, was doubtlesse of chief ac∣count amongst the priests at this time; and for this cause it seems Ezra went into his chamber, that there with the princes he might consult how to effect that reformati∣on to which the forementioned assembly had sworn to yield.

Vers. 8. All his substance should be forfeited, and himself separated from the congregation, &c.] That is, excommunicated from the number of Gods people, and this was the punishment denounced against those that would not come to the assem∣bly that Ezra had called.

Vers. 9. Then all the men of Judah and Benjamin, gathered themselves toge∣ther, &c.] That is, all that inhabited in the land of Judah and Benjamin, for there were many of the ten tribes that were come from Babylon, chap. 1.5. who doubtlesse came now to this meeting together with those of Judah and Benjamin.

It was the ninth moneth, and the twentieth day of the moneth, &c.] Which was about the beginning of our December, a time usually of much cold and rain, and thence is that which follows, And all the people sate in the streets of the house of God: that is, in the place of the outer court, which was it may be not yet walled in, trembling because of this matter, and for the great rain.

Vers. 12. Then all tht congregation answered, and said with a loud voice, As thou hast said, so must we do.] Yet within a few years they returned to this there vomit again.

Vers. 14. Let now our rulers of all the congregation stand, &c.] That is, let the supreme rulers of all Israel, to wit, the Sanhedrim be appointed to sit dayly here in Jerusalem, for the hearing of this businesse; namely, who they were that had married strange wives that had not embraced the faith of Israel, or that were since their marriage relapsed to idolatry, and let those that are found guiltie in every citie, be brought hither in their turns to appear before them, and with them the Elders and

judges of every citie to testifie against them, and to make affidavit, that upon diligent search and enquiry made, these and these onely have been found guilty, and so let the businesse be dispatched first with the inhabitants of one citie, and then with ano∣ther untill at length all the strange wives be put away, and so the fierce wrath of our God may be turned away from us.

Vers. 15. Onely Jonathan the sonne of Asahel, and Jahaziah the sonne of Tik∣vah, were employed about this matter, &c.] To wit, besides those mentioned, vers. 14. the rulers of all the congregation, which is in Jerusalem to sit in judgement, and the Elders and judges in every citie, who used after diligent search made, to bring those they found faulty before them, and the other rulers in Jerusalem; these foure here mentioned were it seems chosen for this particular businesse in hand, either to joyn with that high Senate in Jerusalem; or else as officers to give order and dire∣ction for the managing of this matter in their severall cities, or to prepare and fit businesse for the hearing of the rulers, and two of these were Levites, that if any doubtfull case happened, they might inform them what the meaning of the Law in that case was.

Vers. 17. And they made an end with all the men that had taken strange wives, by the first day of the first moneth.] And so were three whole moneths employed about it: for they begin to sit about this businesse the first day of the tenth moneth, as it is said in the foregoing verse.

Vers. 18, And among the sonnes of the priests, there were found that had taken strange wives; namely, of the sonnes of Jeshua the sonne of Jozadak.] Who was the high priest.

Vers. 19. And being guilty, the offered a ramme of their flock for the trespasse.] The like must be understood also of the rest, though of each it be not expressed.

Vers. 20. And of the sonnes of Immer, &c.] These mentioned in the three fol∣lowing verses were also priests.

Vers. 23. Also of the Levites; Jozabad, &c.] That is, the Levites that mini∣stred to the priests, for the singers and porters who were also Levites, are named in the following verse.

Vers. 44. And some of them had wives by whom they had children.] As if he should have said, and yet for all that they were put away.

ANNOTATIONS Upon the book of NEHEMIAH.

CHAP. I.

THe words of Nehemiah the sonne of Hachaliah.] That is, Nehemiahs relation of those things which he did, to wit, for the citie Jerusalem and for the people of God: for as in the former book we have the relation of the building of the Temple; so in this we have the relation of the building of the citie: And that Nehemiah penned this book is evi∣dent, as by this title, so also by this, that throughout the book he speaks usually of himself in the first person, (I Nehemiah &c.) and not in the third.

In the moneth of Chisleu, in the twentieth yeare, as I was in Shushan the palace, &c.] Chisleu was their ninth moneth, containing part of our November and De∣cember; which is therefore observable, because hereby it appears that Hanani and his brethren, that were come now into Persia to Nehemiah, undertook their journey upon some businesse, as is most likely, for the good of the Church and people of God, even in the depth of winter: By the twentieth yeare here mentioned, is meant the twentieth yeare of the reigne of Artaxerxes, for so much is expressed, chap. 2.1. And it came to passe in the moneth Nisan, in the twentieth yeare of Ar∣taxerxes the king &c. and that it was Artaxerxes Mnemon, or rather that Artaxerxes who is called Longimanus or Longhand, because one of his hands was longer then the other, the same in whose seventh yeare Ezra went down to Jerusalem, as is noted. Ezra 7.1. and not Xerxes as some would have it; we may the rather think, because there is mention made of the two and thirtieth yeare of this Artaxerxes, chap. 13.6. whereas no historians reckon above one and twenty years of the reigne of Xerxes. As for the palace of Shushan, where Nehemiah was when Hanani and his brethren came to him, thereby is meant the palace of the citie Shushan, for Shushan was one of the chief cities in Persia, Esther 3.15. The city Shushan was perplexed, and Hanani being one of the kings officers lived with him in the palace; yet it may be the palace was peculiarly called Shushan, as the citie also was.

Vers. 3. The remnant that are left of the captivitie there in the province, are in great affliction and reproach, &c.] That is, their neighbours round about them do exceedingly despise them and wrong them; to which these Jews adde as the reason of this, the wall of Jerusalem also is broken down, and the gates thereof are burnt with fire, that is, as Nebuchadnezzar left them long ago, so they still continue; and this makes the enemies proudly to insult over them, and disables them to defend themselves against them: Some conceive thas Ezra had built the walls, and that the neighbouring nations had since done this mischief; but then it is likely they would have burnt the whole citie, if not the Temple too.

Vers. 4. I sate down and wept, and mourned certain dayes, and fasted, and prayed

before the God of heaven. That is, as prostrating himself in Gods presence and hap∣pely with his face toward the Temple the place of Gods presence, according to that 1 Kings 8.44. If thy people go out to battel against their enemy, whithersoever thou shalt send them, and shall pray unto the Lord toward the citie which thou hast chosen, and toward the house that I have built for thy name, and Dan. 6.10. He went into his house, and his windows being open in his chamber towards Jerusalem, he kneeled upon his knees three times a day, and prayed.

Vers. 7. And have not kept the commandments nor the statutes nor the judge∣ments, &c.] That is, neither the morall, ceremoniall, nor judiciall lawes.

Vers. 9. Though there were of you cast out into the uttermost part of the hea∣ven, yet will I gather them from thence.] The meaning of these words is, that though they were scattercd to the remotest parts of the earth, yet God would bring them back from thence; but because at the utmost extent of so much of the earth as mans eye can at any time see, the heavens seem to touch the earth, and to cover it round about, as with a half globe, hence is this expression of being cast out unto the uttermost part of the heaven.

Vers. 11. Prosper I pray thee thy servant this day, and grant him mercy in the sight of this man.] That is, Artaxerxes, who was but a man though a king, and therefore his heart was in Gods hand, as other mens are.

For I was the kings cup-bearer.] This he addes, to shew what interest he had in the king, to encourage him to move the king in this businesse.

CHAP. II.

Vers. 1. ANd it came to passe in the moneth Nisan, in the twentieth yeare of Artaxerxes the king, &c.] Nisan was their first moneth; this there∣fore was some foure moneths after he first hard by Hanani of the distresse of his bre∣thren in Jerusalem, which was in the moneth of Chisleu, the ninth moneth, chap. 1.1. all which time it seemeth, he continued weeping, and fasting, and praying, wai∣ting till his turn came of attending in the court, in his office of cup-bearer; for that this was the cause of his so long silence, is me thinks evident: First, because had he all this while ministred to the king, it is likely the king would have discerned his sadnesse and heavinesse before this time: And secondly, because he would doubtlesse before this have made known his request to the king. This moneth Nisan contained part of our March and part of April; whence it appears that Nehemiahs journey was in the spring of the yeare.

Vers. 2. Wherefore the king said unto me, Why is thy countenance sad? &c.] And indeed if we consider that his sorrow and grief for the sad estate of his brethren, had been so long a time accompanied with much watching and fasting and prayer, it is no wonder thought the king presently discerned the alteration of his countenance, from that it had formerly wont to be.

Then I was very sore afraid.] To wit, lest the king should suspect some evil or treacherous purpose fostered in his heart, in which case guiltinesse of conscience doth usually distract the mind, and make the countenance pale and wan: (and therefore perhaps it was that he answered presently, vers. 3. Let the king live for ever, not onely because it was the usuall form of salutation when they were to speak to

kings, but also because he desired to assure him of his faithfull intentions towards him) or else rather, lest being pressed to discover the ground of his sorrow in such a publick presence (for the queen was by, vers. 6. and therefore many also of his princes and nobles) if he should make no answer that might increase their jealousie of him, and if he should make known the cause of his grief, he might well doubt how his request would be taken, either by the king or his courtiers, or what inconvenien∣ces might follow thereupon; for both the greatnesse of the request he had to make, and the majestie of the king might in these regards be dreadfull to him. To this some adde also, that he might fear the kings displeasure, because it was not lawfull for any mourner to come into the presence of the kings of Persia: and indeed it is, said, Esther 4.2. That none might enter into the kings gates clothed with sackeloth; but whether it can be hence inferred that none that were heavie and sad might stand before the king, it may well be questioned.

Vers. 3. Why should not my countenance be sad, when the citie the place of my fathers sepulchres lyeth waste, &c.] That is, the city where they lived and dyed: This argument taken from natural compassion, was most like to prevail with an hea∣then king.

Vers. 5. If it please the king, and if thy servant hath found favour in thy sight, that thou wouldest send me unto Judah, &c. Hereby he seeks to intimate to the king, that it was his former favour to him that emboldened him to make this request, and that he desired it with a resolution however to submit to his will, and onely sought it so farre as he should like well of the motion, to approve it as reasonable and fitting.

Vers. 6. And the king said unto me (the queen also sitting by him) For how long, &c.] The queens sitting by is mentioned, not onely because the relation of such particular circumstances, are good proofs of the truth of that which is related, but also happely to intimate that she was one that favoured Nehemiah, and did what she might to further his suit; which hath made some Expositours conceive that this was Esther the wife of Ahasuerus, but however in this question which the king pro∣pounded to Nehemiah, For how long shall thy journey be? and when wilt thou re∣rurn? he discovered his love to him, and that he was loth he should be too long ab∣sent from him.

And I set him a time.] Some Expositours conceive that the time he prefixed for his return was after twelve years, because it is evident that so long he was governour of the province of Judea under Artaxerxes, to wit, chap. 5.14. From the twentieth yeare even unto the two and thirtieth yeare of Artaxerxes the king, which is twelve years, &c. but first, because the king demanding when he would return, as being loth he should be too long from him, it is not probable he would prefixe so long a time: and secondly, because the building of the walls of Jerusalem, the work for which chiefly he now went, was finished in lesse then two moneths, chap. 6.15. in fifty and two dayes, more probable it is that at present he set a shorter time, when ac∣cordingly he did return; but then went again with commission of being governour there, and was their governour twelve years, though happely in that time also he often went to Artaxerxes into Persia.

Vers. 7. Let letters be given me to the governours beyond the river; that they

may convey me over till I come into Judah.] This Ezra would not desire when he went to Jerusalem, because they had then occasionally spoken to the king of the pro∣vidence of their God over those that served him; and therefore if he had desired a guard of souldiers, he suspected they would have derided his former boasting in Gods defence and protection, Ezra 8.22. For I was ashamed to require of the king a band of souldiers and horsmen, to help us against the enemy in the way, because we had spoken unto the king, saying, The hand of our God is upon all them for good that seek him. But now Nehemiah not suspecting any such thing, nor having happely that cause to suspect it, required a safe conduct, and that no doubt lawfully.

Vers. 8. And a letter unto Asaph the keeper of the kings forrest, that he may give me timber, &c.] This forrest of the kings out of which Nehemiah desired timber, was doubtlesse the forrest of Lebanon, out of which Solomon had formerly his timber, 1. Kings 5.6. and this timber he desired was for beams; first, for the gates of the palace which appertained to the house, that is, the Temple; whereby either the building about the outward court is meant (for though the Temple was fi∣nished before, yet happely the gates and towers that belonged thereto were not set up,) or else rather, the palace, wherein formerly the kings of Judah dwelt, which was in a manner joyned to the Temple, and therefore may here be called the palace that appertained to the house: and secondly, for the wall of the citie, that is, the gates in severall parts of the wall: and thirdly, for a dwelling house for himself, for the house, saith Nehemiah, that I shall enter into.

Vers. 9. Now the king had sent the captains of the army, and horsmen with me.] To wit, to conduct him safe to the river Euphrates; from whence afterward he was by the governours beyond the river, conveyed to Jerusalem.

Vers. 10. When Sanballat the Horonite, and Tobiah the servant heard of it, &c.] Sanballat is called the Horonite, as it is thought, because he was the deputy Lieutenant of the Moabites: for Horonaim was a chief city in the land of Moab, Isaiah 15.5. My heart shall cry out for Moab, &c. for in the way of Horonaim they shall raise up a cry of destruction: and Jerem. 48.3, 4. A voice of crying shall be from Horanaim, spoiling, and great destruction; Moab is destroyed, &c. and Tobiah is called the servant the Ammonite, either because he had been a ser∣vant, a slave, however now he was in high place and esteem; or else, because now he was now the deputy Lieutenant, the kings vassal or servant, amongst the Ammo∣nites: Now this Tobiah because his wife was a Jewish, had ever and anon adver∣tisement of their affairs, and so wrought them great trouble.

Vers. 11. So I came to Jerusalem, and was there three dayes.] That is, so long he rested himself after his journey. The like is noted of Ezra, Ezra 8.31, 32.

Vers. 12. And I arose in the night, I and some few men with me, neither told I any man, &c.] To wit, that he might view the ruines of the walls round about, and the circuit of the city, and so might consider, what likelyhood there was, that they should go be able to go through with the work, what provision it was fit should be made for the accomplishment thereof, and what places were most necessa∣ry to be first, and with most speed repaired: all which he desired to be informed of with all secrecy, before any body knew of his purpose, that he might be the better a∣ble

to answer any thing objected, when it was propounded; and that there might be no talk of it till they were ready to set upon it, lest the enemies should do any thing to hinder them.

Neither was there any beast with me save the beast that I rode upon.] To wit, purposely to avoid noise.

Vers. 13. And I went out by night, by the gate of the valley, &c.] Here the manner of Nehemiahs going about the citie is described, to wit, that taking advan∣tage of the night for the greater secresie, as is before said (and a moonshinie night it must needs be; for else he could not have seen in what condition the walls were) first he went out at the gate of the valley, which was before the Dragon well (so called as we may probably conceive, because of some statue of a Dragon there made, out of the mouth whereof the water came running out) and this some take to be the gate on the east-side of the citie that led to the valley of Jehoshaphat, mentioned Joel 3.2. and others the western-gate, which was near to the valley of dead bodies, of which the Prophet speaks Jer. 31.40. and secondly, that from thence he went to the dung-port, that is, the gate through which they carried the dung out of the citie.

Vers. 14. Then I went on to the gate of the fountain, and to the kings pool.] That is, to the gate which led to the fountain of Gihon, that ranne into the kings pool, that is, the pool of Siloah, or Siloam, as it is called, John 9.11. for the gate of the fountain and the pool of Siloah are joyned together, chap. 3.15▪ But the gates of the fountain repaired Shallum, and the wall of the pool of Siloah by the kings gar∣den: and it was it seems called the kings pool, either because it joyned to the kings gardens, chap. 3.15. or rather because it was made by Hezekiah when he turned the water course of Gihon thither, and so from thence into the citie, 2. Chron. 32.30. Hezekiah also stopped the water course of Gihon, and brought it streight down on the west-side of the citie of David.

Vers. 15. And turned back, and entred by the gate of the valley, and so return∣ed] Out of which he went first, vers. 13. so that he either went round about the citie; or else, not finding the way passable when he came to the kings pool, he turn∣ed back the same way he came, and so went again into the citie to his lodgings.

Vers. 16. Nether had I as yet told it to the Jews, nor to the priests, nor to the nobles, nor to the rulers, nor to the rest that did the work.] That is, the workmen that were afterward employed in the work, he did not so much as carry them with him to ask their advice.

Vers. 19. But when Sanballat the Horonite, and Tobiah the servant the Am∣monite, and Geshem the Arabian heard it, they laughed us to scorn, &c.] To San∣ballat and Tobiah, mentioned before, vers. 10. here is another added that joyned with them in opposing Nehemiah, to wit, Geshem the Arabian, that is, the king of Persias deputy lieutenant amongst the Arabians; and though it be said in the follow∣ing words, that they charged them with an intent of rebelling against the king of Persia: What is this thing that ye do? will ye rebell against the king? yet because it is also said here before, that they laughed them to scorn & despised them; therefore some Expositours understand those words as spoken in a scoffing manner, and as it were to imply that they had undertaken a work, which poore wretches they would not be able to effect, and wherein they should be able to hinder them well enough.

Vers. 20. But you have no portion, nor right, nor memoriall in Jerusalem.] That is, you are appointed governours in other countries; and besides you have no interest in us or in Jerusalem: neither is there any memoriall of you or your pro∣genitours to be found among us, and why then do you intermeddle with that which belongs not to you?

CHAP. III.

Vers. 1. THen Eliashib the high priest rose up with his brethren the priests, and they built the sheep-gate, &c.] Eliashib was the sonne of Joiakim, and grandchild of that Jeshua, who went up at first from Babylon with Zerubbabel; and so being now high priest, with his brethren the priests he undertook the build∣ing of the sheep-gate; and that because this gate either joyned to the Temple, or was near to it, and was so called from the sheep-market, which for the conveniency of the Temple was near to it; as was also the sheep-pool, called Bethesda, John. 5.2. where the sheep were washed appointed for sacrifices, before they were brought into the Temple. As for these following words, they sanctified it, and set up the doores of it, the meaning is, that first they cleared it from the rubbish and ruines wherein it lay: secondly, that they repaired it, and raised it up again in its former beauty and splendour: and thirdly, having finished it they did then by prayer dedicate it to the Lord, and in it, as the first fruits, all the rest of the building, desiring him to uphold and maintain it against all the adversaries of Judah and Jerusalem. Indeed to this some adde that it was also sanctified by the priests working upon it, in regard where∣of it gained the more respect: but though I doubt not but some of the priests might put their hand to some part of the work, out of their zeal to the service, and for the encouragement of the people; yet I conceive both here and elsewhere in this chapter the building of the gates and wall is ascribed to those that bore the charge of the work, that did not work themselves, but at most did onely oversee it, and take care that it was done: and this the priests did not onely for the sheep gate it self, but al∣so for a good part of the wall adjoyning even to the tower of Meah they sanctified it, unto the tower of Hananeel, where by the tower of Meah is meant a tower not farre from the sheep-gate, so called as is thought, because it had an hundred pinacles, or was an hundred cubits high, or some such like reason (for Meah signifies an hun∣dred) and by the tower of Hananeel a tower further northward, mentioned again Zach. 14.10.

Vers. 3. But the fish gate did the sonnes of Hassenaah build] This was doubt∣lesse on the northwest of Jerusalem in the citie of David, towards the sea, as appears also by that which is said of Manasseh, 2. Chron. 33.14. He built a wall without the citie of David, on the west side of Gihon in the valley, even to the entring in of the fish gate, &c. It was called the fish gate, because they brought in their fish from the sea coasts of Tyre and Sydon at that gate, according to that, chap. 13.16. There dwelt men of Tyre therein which also brought fish, &c. and had happely their mar∣ket for the selling of their fish not farre from it: it is mentioned again, Zeph. 1.10, There shall be the noise of a cry from the fish gate.

Vers. 5. And next unto them the Tekoites repaired, &c.] That is, some of the inhabitants of Tekoa, for other of them also repaired in another place, as it is ex∣pressed

afterward, vers. 27. but yet it was onely the common people amongst them that did what was done; for concerning their nobles, there is a clause of exception added, but the nobles put not their necks to the work of the Lord, that is, the nobles would not do any service herein to their Lord the God of Israel, because their arro∣gancie in regard of their greatnesse was the cause of their refusing their help in this work, as pretending they would not be taxed, nor have any such burthen imposed upon them: their folly is noted herein, that they refused to put their necks to his work, who is the nobles Lord as well as the common peoples.

Vers. 6. Moreover, the old gate repaired Jehoiada.] So called happely because it was the oldest of all the gates in Jerusalem; and this was also, as is generally held, on the north-side of Jerusalem.

Vers. 7. And next unto them repaired Melatiah, &c. unto the throne of the go∣vernour on this side the river.] It seems there was formerly in this part of the wall a palace or place of judicature, where those that were appointed governours under the Babylonian and Persian kings over all the countrey on this side Euphrates, did use to sit in judgement; unto which place these men of Gibeah and Mizpah and o∣thers here mentioned did repair the wall: and that palace where had been the throne of the governour, some Expositours conceive, was repaired by Nehemiah and his ser∣vants (he being now governour of Judea) whence are those expressions, chap. 4.16. The half of my servants wrought in the work, and the other half of them held both the spears, the shields, &c. and 5.16. I continued in the work of this wall, &c.

Vers. 8. And they fortified Jerusalem unto the broad wall.] That is, they re∣paired the wall unto that place where the wall was made much broader then in o∣ther places, and therefore called the broad wall; and so having brought the work so farre, there they left off building, because here it was not ruined, and therefore need∣ed no repairing; in which sence it may be read according to the translation noted in the margin, They left Jerusalem unto the broad wall.

Vers. 9. And next unto them repaired Rephaiah the sonne of Hur, the ruler of the half part of Jerusalem.] For Jerusalem, being part in Judah and part in Benja∣min, had accordingly two severall rulers; and this Rephaiah was ruler of one of them, and Shallum, vers. 12. was ruler of the other.

Vers. 11. And Hashub the sonne of Pahath-moab, repaired the other piece, and the tower of the furnaces.] That is, the next portion of the wall set out to be repair∣ed, wherein also was the tower of the furnaces, so called happely, because either in the tower it self, or in the street adjoyning there were many furnaces.

Vers. 12. Shallum the sonne of Haloesh the ruler of the half part of Jerusalem.] See above, vers. 9.

Vers. 13. The valley gate repaired Hanun, &c.] See chap. 2.13.

Vers. 14. But the dung-gate repaired Malchiah the sonne of Rechab.] That is, of the famous familie of the Rechabites.

Vers. 15. But the gate of the fountain repaired Shallun.] See chap. 2.14.

Unto the stairs that go down from the citie of David.] That is, from mount Sion (which was called the citie of David) into the lower part of Jerusalem.

Vers. 16. After him repaired Nehemiah, &c.] Here begins the repairing of the wall about mount Zion, wherein stood the Temple and the palace of the kings of

Judah; and the first part of this wall was repaired by one Nehemiah the sonne of Azbuck the ruler of the half part of Bethzur, and so as farre as to the pool that was made, and unto the house of the mighty; and by the pool that was made, is meant a pool not naturall, but made by art, to wit, by Hezekiah, 2. Kings 20.20. yet this was not the pool of Siloah mentioned in the former verse (for that was happely a na∣turall pool, and was in the lower part of Jerusalem) but another in mount Zion, cal∣led therefore the upper pool, 2. Kings 18.17. and by the house of the mighty, is meant some house built for Davids worthies, or some house where the garrison souldiers for the citie lay, or where youths were taught to handle their arms.

Vers. 17. After him repaired the Levites.] It may be, because the wall here was over against the Temple.

Vers. 19. The ruler of Mizpah, another piece over against the going up to the armory at the turning of the wall.] To wit, the citie armoury, to which that place of Solomons seemeth to allude, Cant. 4.4. Thy neck is like the tower of David builded for an armoury: it is evident that the house of the forrest of Lebanon, which Solomon built, was for many generations a magazine of arms for the kings of Judah (for thence is that, Isa. 22.8. Thou didst look in that day to the armour of the house of the forrest) and therefore it may be it was that house that is here meant; or if not so, it may be they had severall arsenalls or armouries, one for the citie ar∣moury, and another for the kings magazine; or that this was some place where an∣ciently there had been an armoury before the house of Lebanon was built.

Vers. 22. And after him repaired the priests, the men of the plain.] To wit, the men that inhabited the plain countrey about Jerusalem, 2. Sam. 2.28. chap. 12.28.

Vers. 24. Binnui the sonne of Henadad, another piece from the house of Aza∣riah, unto the turning of the wall.] This is thought to be the turning of the wall from the south to the east.

Vers. 25. Palal the sonne of Uzai, over against the turning of the wall, and the tower which lieth out from the kings high house, that was by the court of the pri∣son.] Prisons have often courts and yards for the prisoners to walk in and refresh themselves, and so it seems had this; we see there is often mention of the court of the prison, whereinto they cast the Prophet Jeremiah, Jer. 38.7.13. and 32.2.

Vers. 26. The Nethinims dwelt in Ophel, unto the place over against the wa∣ter-gate, &c.] By Ophel, or the tower, is meant that high tower spoken of in the former verse; and the gate here mentioned was, I conceive, called the water-gate; ei∣ther because all the waters that came by water courses or pipes under ground into the citie, came into one channell in some place near to this gate; or else, because there was some passage thereabouts to convey away the water that ranne along in the se∣verall channells of the citie. The work of the Nethinims was to carry wood and wa∣ter to the Temple; and therefore it was the more convenient for them to dwell in Ophel, which was so nigh to the water gate.

Vers. 27. After them the Tekoites repaired.] See vers. 5. Some say they were the priests that dwelt in Tekoah.

Vers. 28. From above the horse-gate repaired the priests.] This horse-gate, which is said to have been towards the east, Jer. 31.40. was so called perhaps, because there were in that place some chief stables for horses, or some place where they practised

the art of horse riding, or because they went usually with their horses out of that gate to water them in the brook Kidron, or to breath them in the valley of Gehinnom: yet there was a gate also called by the same name in the kings pallace as we may see, 2. Chron. 23.15. when she was come to the entring of the horse-gate by the kings house, &c. which is thus expressed, 2. Kings 11.16. and she went by the way by which the horses came into the kings house.

Vers. 29. After him repaired also Shemaiah, the sonne of Shechaniah, the keeper of the east gate.] To wit, of the Temple.

Vers. 32. And between the going up of the corner into the sheep-gate, repaired the goldsmiths and the merchants.] Concerning this sheep-gate, see vers, 1. there the description of this repairing the city wall began, and there it ends.

CHAP. IIII.

Vers. 2. ANd he spake before his brethren and the army of Samaria, and said, &c.] That is, whereever he came among his own countreymen and people, or amongst his fellow governours of the neighbouring countreys, and the garrison souldiers in Samaria, he inveighed against the attempt of the Jews, and that in a scoffing manner; to wit, either thereby to make known, that they need not be troubled about it, they should have time enough to hinder the work, unlesse they could hope to finish it in a day, (and so by Gods providence the Jews were not op∣posed at first,) or else to incense them to take up arms against them, alledging that both their attempt was insufferably proud and dangerous, and also that the men that undertook it were weak and beggerly, such as might easily be resisted, What, saith he, do these feeble Jews? will they fortifie themselves? will they sacrifice? will they make an end in a day? they would never surely undertake this work, if they did not think both to begin and finish it in a day, and so to offer up sacrifices, as they used to do at the dedication of any great building, when it was completely finished: and that because they may well assure themselves, if they be any longer while about it, their neighbours will soon gather themselves together, and hinder their fortificati∣ons; will they revive the stones out of the heaps of the rubbish that are burnt? as if he should have said, They can never effect this work (though there were nothing else to hinder them) even for want of materials, for want of stones; unlesse they hope to glue together their old stones again, which were knocked to pieces and burnt to powder, and so make stones of rubbish; which he calls reviving the stones out of the rubbish, to intimate that their attempt was as ridiculous and mad, as if they should undertake to revive and raise up a dead man out of the grave, that was alrea∣dy turned to dust and ashes.

Vers. 3. Even that which they built, if a fox go up, he shall even break down their stone wall.] Because foxes use in the night to scrape through walls of earth, that they may come to their prey; Tobiah in these words, to scoff at the weaknesse of the walls which they could make in such haste, saith, that when they had done the most they could, if they did finish them, they would be so slightly done, that a fox might make a way through them, or scrape them down.

Vers. 4. Hear, O God, for we are despised, &c.] Thus spake Nehemiah when the reports of the scoffs of these adversaries was brought unto him.

And give them for a prey in the land of captivity.] Let them be carried away ca∣ptives, and there made a prey to their enemies.

Vers. 5. And cover not their iniquity, and let not their sinne be blotted out from before thee.] That is, let not their iniquity passe unpunished: for he doth not pray against their conversion, but desires the Lord, that in case they proceeded on in this their impiety, he would manifest his wrath by powring his judgements upon them.

For they have provoked thee to anger before the builders.] That is, in reproach∣ing the builders of thy citie, imployed by thy appointment, they have reproached thee: so that we desire them to be punished, not out of any private grudge or desire of revenge, but that thy glory may be vindicated.

Vers. 6. So built we the wall; and all the wail was joyned together unto the half thereof.] That is unto the half height thereof.

Vers. 10. And Judah said, The strength of the bearers of burdens is decaied, and there is much rubbish, &c.] That is, the men of Judah also began to murmure and complain, that by reason there was still so much rubbish, and the strength of the bearers of the burdens was so much decayed, they should never be able to go through with the work, at least not make it defensible, ere the enemies would set up∣on them; for if the trench about the wall, the chief help to keep off the enemy were not cleared of the rubbish, all they had done would be to no purpose.

Vers. 12. When the Jews that dwelt by them, came, they said unto us ten times, &c.] That is, oftentimes: see the note, Gen. 31.7. Though these Jews, that dwelt amongst the Samaritanes, and those other neighbouring nations, that now banded together against the building of Jerusalems walls, durst not joyn themselves with their brethren to help them in their work; yet secretly it seems some of them came to Jerusalem, to inform them of the conspiracy of their enemies against them. As for the intelligence they brought them, some conceive that the wayes that led from Jerusalem to Samaria, are intended in those words: from all places whence ye shall return unto us, they will be upon you. But others, and I think more probably, understand it of all places about the city, from whence the builders of the wall should return into the citie, where the Jews were when they gave them this intelli∣gence, from all places whence ye shall return unto us, they will be upon you; that is, they will on a suddain beset the city, and assault it on every side; when you shall leave your work and return to us into the city, either to eat or to rest and refresh your selves from the severall places round about the city, where you are now imploy∣ed in building the walls, on a sudden they will break in upon us.

Vers. 13. Therefore set I in the lower places behind the wall, and on the higher places, &c.] That is, hearing by the consonant report of our brethren that came from severall places, that our adversaries had a purpose to assault us, I caused the people to give over their work, and to arm themselves to keep off the enemy; and to that end I set some of them beneath behind the wall, and others above in the towers and other fortifications, to beat off the adversaries, and keep them from entring the citie.

Vers. 15. We returned all of us to the wall, every one unto his work.] That is, when the enemies, hearing that their purpose was discovered, gave over their inten∣ded invasion of the city, and so their counsell was brought to nought, we having notice thereof returned to our work; which was a while given over, that we

might be in a readinesse to withstand the enemies if they had come against us.

Vers. 16. The half of my servants wrought in the work, &c.] That is, though we returned to our work again, when we heard that the enemy had given over their plot of coming suddenly upon us to fight against us; yet after this we were the more carefull to be in a readinesse to resist them, lest they should again at some other time renew their conspiracie; to which end, first, there was never but half of my servants (that is my houshold servants and guard, or trained bands, whose captain Nehemiah was) employed in building the wall; the other half stood alwayes ready armed to keep off the enemy if occasion should be: and secondly, even those that were employed in building were also alwayes armed, as is expressed; vers. 17. They which builded on the wall, and they that bare burdens with those that laded; every one with one of his hands wrought in the work, and with the other hand held a weapon.

And the rulers were behind all the house of Judah.] To wit, to oversee them, and encourage them in their work, and sometimes perhaps when need was to help them too.

Vers. 17. Every one with one of his hands wrought in the work, and with the other hand held a weapon.] That is, even they also that wrought in the building were also alwayes armed, ready at all assayes to have joyned with the rest in resisting the enemy if he had set upon them: literally this cannot be understood; for how could they build the wall or lay burdens upon the shoulders of those that bare them, and yet all the while hold their weapons in one of their hands? It is therefore a proverbiall kind of speech, signifying onely that whilest they vvere busiest in buil∣ding, they had also their weapons ready at hand, to fight against the enemy if need were; for so Nehemiah explains this phrase in the following words. vers. 18. For the builders had every one his sword girded by his side, &c.

Vers. 22. Likewise at the same time said I unto the people, Let every one with his seruant lodge within Jerusalem, &c.] That is, he gave charge to the people that none of them should go out of the city to lodge, and that because he would have them alwayes in a readinesse to keep their turns, both of watching by night and of working by day.

Vers. 23. Saving that every one put them off for washing.] To wit, either their garments or their bodies: for upon occasion of legall pollutions the Jews did wash their bodies often.

CHAP. V.

Vers. 2. THere were that said, We, our sonnes and our daughters are many: therefore we take up corn for them, &c.] That is, having a great charge of children, that which we earn will not maintain us; and therefore we are constrained, whilest we work for the publick, to take up corn upon use of the nobles, and rulers, and rich men amongst us, to keep us from starving, and that by pawning or selline our children to them for servants, till we can redeem them; which we are never like to do, as is expressed, vers. 5. We bring into bondage our sonnes and our daughters to be servants, and some of our daughters are brought unto bondage al∣ready, neither is it in our power to redeem them; so that we are in as bad or worse

a condition, then when we were bondslaves in Babylon; and the having of many children, which is of it self a great blessing of God, is turned to us as a bit∣ter curse.

Vers. 3. We have morgaged our lands, vineyards, and houses, that we might buy corn, because of the dearth.] Even those that had not so great a charge of chil∣dren were forced to morgage their estates, because of the dearth that was amongst them.

Vers. 4. There were also that said, We have borrowed money for the kings tri∣bute, &c.] That is, though we had sufficient to sustain the charge of our selves and families, yet not also to defray the tribute that was laid upon us; but even to pay that, we have been constrained to morgage our lands and vineyards: for though the Jews had liberty given them to return from Babylon into their own countrey, yet they were to pay tribute there, as is evident, Ezra 4.13. If this city be buil∣ded, and the walls set up again, then will they not pay toll, tribute, and custome, and so thou shalt endamage the revenue of the king: and chap. 7.24. Also we certifie you, that touching any of the Priests, and Levites, singers, porters, Nethi∣nims, or ministers of this house of God, it shall not be lawfull to impose toll, tribute, or custome upon them.

Vers. 5. Yet now our flesh is as the flesh of our brethren, our children as their children.] That is, we are reasonable creatures, as well as they, not beasts; yea Is∣raelites of the seed and linage of Abraham as well as they, not heathens; though they use us as if we were not such.

Vers. 7. And I set a great assembly against them.] To wit, both of those that were oppressed, and those of the better sort in the congregation, that were not tain∣ted with this sinne: yea perhaps he called a generall assembly of all the elders of Israel, that the sight of the multitude of those that cryed out against them, and the hearing of so many of their brethren protesting against this which they had done, and Nehemiahs reproof in this publick assembly, all this together might humble them the more, and make them even ashamed of the evil they had done; which was according to that the Apostle adviseth concerning publick offences, 1. Tim. 5.20. Them that sin rebuke before all, that others also may fear.

Vers. 8. We, after our ability, have redeemed our brethren, &c.] That is, we have done what in us lay to free our brethren from their bondage in Babylon, and will you make them bondslaves again, onely to pay your useries and unjust exacti∣ons? even the bringing of the Jews out of Babylon, may be this redeeming of the Jews, whereof Nehemiah here speaks: yet happely the liberty granted by the Persi∣an kings to the Jews, that who would might return to their own countrey, did not extend to those that had been bought and sold; and therefore perhaps both Nehe∣miah and others had with their money redeemed many of those that were so sold, and so brought them also out of Babylon.

Vers. 10. I likewise, and my brethren, and my servants, might exact of them money and corn.] To wit, for money we have lent them: or as a recompence of our publick imployments.

Vers. 11. Restore, I pray you, to them, even this day, their lands, &c.] To wit, remitting the debt for which they were morgaged; for that he did require them to

remit the debt, as well as to restore the morgage, is evident by their answer, vers. 12. We will restore them, and will require nothing of them.

Also the hundred part of the money and of the corn, &c.] To wit, which they paid every moneth by way of use for the money, corn, &c. which they had bor∣rowed; as for instance, if they borrowed an hundred pounds, for a moneths loan they paid one pound, and for a twelve-moneth twelve pound; all which since they had unjustly exacted of their brethren, Nehemiah calls upon them to restore it again.

Vers. 12. Then I called the priests, and took an oath of them, that they should do according to this promise.] Some Expositours conceive, that some of the priests being guilty of this sinne of oppressing the people by taking usury of them, out of respect to their office, Nehemiah called them to him by themselves in private, and took an oath of them, that they should also do according to that which the people had promised; but I rather think, that it was the people of whom he took the oath, of whom it is said in the foregoing words, that they promised to do all that Nehe∣miah had required of them, and that the priests were called, either because it was the custome that the priests did give the oath to those that were sworn, or at least, because being sworn in the presence of the priests, who were the messengers of the Lord of hosts, the adjuration might be the more solemn and sacred, and those that were sworn, might be the more religiously affected with it.

Vers. 13. Also I shook my lap, and said, So God shake out every man from his house, and from his labour, &c.] That is, may God so cast him out of his house, lands, and estates, (which is here called his labour, because he means that which he had gotten by his labour) that performes not this promise, as by shaking of my lap, any thing that were therein would be now cast out of it; so that this ceremony of shaking his lap, was much like that of Pauls shaking his raiment, Acts 18.6. though that was to signifie another thing, namely, that he was clear of the bloud of the Jews, that would not embrace the truth he had taught them; he shook his raiment, and said unto them, Your bloud be upon your own heads, I am clean: and that also when Christ appointed his disciples, Matth. 10.14. to shake off the dust from their feet, as a witnesse against those that would not receive them.

Vers. 14. Moreover, from the time that I was appointed to be their governour, &c.] To shew, how unreasonable a thing it was in the richer sort to take usury of their poore brethren, he puts them in mind, that merely because he would not over∣burden the people, all the twelve years that he had been their governour, he had li∣ved wholly upon his own personall estate, and neither he nor his brethren had eaten the bread of the governour, that is, the allowance of bread and other necessaries, which had been alwayes given by the people, for the daily provision of their Go∣vernour and his family: As concerning the twelve years here mentioned, wherein Nehemiah had been their governour, see chap. 2.6.

Vers. 15. But the former governours that had been before me, were chargeable unto the people, &c.] To make it the more apparent, how loath he was to be chargeable to the people in regard of their poverty, and so by consequence to imply what an un∣mercifull act it was in the richer sort to oppresse them with usurie, he shewes here, that though he might have challenged a yearely allowance for his maintainance,

because all the governours had it that were before him, yet he required no such thing of them; The former governours had taken of them bread and wine, that is, a certain quality of bread and wine, and such other necessaries, besides fourty shekels of silver, to wit, for every day, or of the head of every family; but he durst do so. But now by the former governours, I do not conceive that Zerubbabel and Ez∣ra are meant; but rather those governours, which after Zerubbabels death till Ne∣hemiahs coming had the chief sway of government amongst the Jews, for Ezra was not sent as a governour, but as a scribe to teach them what they ought to do.

Yea, even their servants bear rule over the people.] That is, they also exacted what they pleased of the people.

Vers. 16, Yea, also I continued in the work of this wall.] Though in the third chapter, where it is fully expressed by whom the severall parts of the wall were re∣paired, there is no mention of any particular part thereof undertaken by Nehemiah; yet he might well say, that he continued in the work of the wall, because he was con∣tinually imployed in the oversight of the work, and was still with them, to direct and incourage the builders; yea, and because his servants were imployed too where most need was, to help in the work, as it followes in this verse, and all my servants were gathered thither unto the work: though he lived wholly upon his own pri∣vate means, yet both he and his were still imployed in the publick service.

Neither bought we any land.] Though the people being many of them much in∣debted, he might have had great bargains of them: and this is alledged as a proof, that neither he nor his sought to advance themselves; but onely sought the good of the people.

Vers. 17. Moreover, there were at my table an hundred and fifty of the Jews and rulers, &c.] The charge he was at in entertaining so many of the rulers, peo∣ple, and strangers daily at his table, is here alledged, (to wit, during the time of his being in Jerusalem: for it is likely that he was often away in Persia, and this charge constantly for twelve years together, would otherwise have spent a kings estate,) first, because hereby the people were much eased; for a heavie burden it would have been to them, if all this had been done at the common charge: and secondly, be∣cause this circumstance did much commend his not taking from the people that which the former governours had taken of them for their maintenance, to wit, that he was put to so great charge, and yet he defrayed it all of his own private means.

Vers. 18. Also fowl were prepared for me, and once in ten dayes store of all sorts of wine.] That is, besides the ordinary provision prepared for every day, e∣very tenth day I feasted them more liberally, and gave them store of all sorts of wine.

CHAP. VI.

Vers. 2. SAnballat, and Geshem sent unto me, saying, Come, let us meet toge∣ther in some one of the villages, in the plain of Ono, &c.] Which was in the tribe of Benjamin, chap. 11.30, 35. 1. Chron. 8.12. It is likely therefore that Sanballat appointed this place for their meeting, so near to Jerusalem, that Ne∣hemiah might be the more easily induced to come thither; but, saith Nehemiah,

they thought to do me mischief; that is, to slay me, or at least, to make me their prisoner.

Vers. 5. Then sent Sanballat his servants unto me, in like manner, the fifth time, with an open letter.] He sent the letter open, either to imply that what was written in that letter was no secret thing, but what was common in every mans mouth; or else that the messenger might shew it to others of the Jews before he came to Nehe∣miah, and so with the contents thereof might discourage them.

Vers. 6. It is reported among the heathen, and Gashmu saith it, that thou and the Jews think to rebell.] That is, that you may not think I pretend a rumour, when there is no such thing; I will name you one in particular who will confidently a∣verre it, and that is Gashmu, or Geshem, vers. 2. the king of Persia his deputy Lieutenant in Arabia; and that because hereby also you may see how farre the rumour is spread, and that their be some no mean men that will maintain it.

Thou buildest the wall, that thou mayest be their king, according to these words.] According to this report which is abroad of you.

Vers. 7. And thou hast also appointed prophets to preach of thee at Jerusalem, saying, There is a king in Judah.] That is. we have now a king again of our own nation, and shall not be in bondage any longer to forrein princes. I find some Ex∣positours of opinion, that such a rumour was indeed spread abroad concerning Ne∣hemiah, and that it was raised by occasion of the prophesies of Haggai and Zacha∣riah, concerning the near approach of Christs kingdome; which were by some per∣verted, as if they had been spoken of Nehemiah. But I think it may as well be supposed that there were no such rumours; but that they were merely forged by San∣ballat to scare Nehemiah, and in hope he would thereupon come to them to clear himself: for so Nehemiah answers, vers. 8. There are no such things done as thou sayest, but thou faignest them out of thy own heart.

Come now therefore, and let us take counsell together.] That is, let us meet and advise in a friendly manner, that we may see whether this report be true, and if it be false, what course is to be taken to discover your innocency, and to prevent the king of Persiaes displeasure against us.

Vers. 10. Afterward I came unto the house of Shemaiah the sonne of Delai∣ah, &c. who was shut up.] It seems this Shemaiah was a priest of the course of De∣laiah, 1. Chron. 24.18. and therefore called here the sonne of Delaiah, and that accordingly he had his house in the Temple: but withall it is evident, that he was accounted a prophet, though he was indeed a false prophet, and was hired at this time by Tobiah and Sanballat, to prophecy of the danger that was coming upon Nehemiah, purposely that he might be terrified and be wonne to hide himselfe, and so the hearts of all the people might be discouraged likewise, and some advantage by this means might be taken against them: why it is here said he was at this time shut up, the judgement of Expositours is divers: the most probable reasons that I find given for it, are, that he shut up himself, either first, to make a shew of a de∣sire to retire himself that he might pray with the greater liberty, and receive some revelation from God: or secondly, out of a pretence of fearing some sudden at∣tempt that would be made upon the city, which caused him to shut up himself, that he might keep out the enemy: or thirdly, that he did it as a propheticall signe that

such dangers were coming upon the city that men should be glad to shut up them∣selves, assaying thereby to hide themselves from the enemy: whereof when Nehe∣miah heard, for this very cause it was that he came to him.

And he said, Let us meet together in the house of God, within the Temple, and let us shut the doores, &c.] And thus under a pretence of perswading Nehemiah to shut up himself in the Temple that his enemies might not come at him, he sought by Nehemiahs cowardise to discourage all the people, as is before noted, and withall might have a purpose to deliver him up into their hands, having him thus fast shut up, that he could not escape to hide himself.

Vers. 11. And I said, Should such a man as I flee? &c.] Being called of God to do what I do, and being at present the chief magistrate and governour of this city, who am therefore to take care for the defence of the people, and to give them all possible encouragement both by word and deed, Should I flee, and that into the Temple, like a malefactour that sought to take sanctuary there? Surely this were the ready way utterly to discourage the people, and to bring a reproch both upon my self and upon them, as if I did distrust the providence and protection of God; and therefore were it to save my life, I would not do it. This I conceive was the full meaning of these words of Nehemiah; yet some think also that he refused to go in∣to the Temple, because it was not lawfull for any but the priests to go in thither, Numb. 3.38.

Vers. 12. And lo, I perceived that God had not sent him, &c.] To wit, both by the advice he gave, because it tended to the hurt of Gods people, and to beat him off by terrifying him from the work, which God had given him in charge; and like∣wise afterwards by the event, because the enemies came not that night to seize upon him, as Shemaiah had prophecyed they would.

Vers. 15. So the wall was finished, in the twenty and fifth day of the moneth Elul, &c.] The very doores of the gates being then also set up; which was not done before vers. 1. The whole work was finished on the twenty fifth day of the moneth Elul (which was their sixth moneth, agreeing most what with our August, and shewes that they undertook the work in the heighth of summer, when the dayes were at the longest, and the season every way most seasonable for building) and so all was dispatched in fifty and two dayes, to wit, from the time that they first be∣gan the repairing of the wall. Indeed, because it seems impossible that so great a work should be finished in so short a compasse, to wit, fifty two dayes, which was not full two moneths, therefore some Expositours understand these fifty two dayes to be meant of the time after the stone wall was finished, and that message was sent from Sanballat and Tobiah, whereof mention is made vers. 2. but because no such thing is here expressed, I rather understand it of the time wherein the whole work was fi∣nished. And indeed if we consider, first, that the walls and towers were not wholly razed to the ground, but onely battered and broken, and had many breaches in them: secondly, that there was a multitude of people who round about the city in severall places at one time were employed in the work, and did with much earnest∣nesse follow it: and thirdly, that it was indeed finished to the astonishment of the enemies, vers. 16. before they dreamed it could have been done▪ And it came to passe, that when all our enemies heard thereof, and all the heathen that was about

us saw these things, they were much cast down in their own eyes, for they perceived this work was wrought of our God: I say, considering all these things, it needs not seem so incredible that the work was begun and perfected in fifty two dayes.

CHAP. VII.

Vers. 1. WHen the wall was built, and I had set up the doores; and the por∣ters and the singers, and the Levites were appointed] By the Levites, thus distinguished from the porters and singers, are meant such of the Le∣vites, as were to attend upon the priests in their office: and the meaning of this clause is, either that Nehemiah did choose out and appoint some of these to perform some solemn service at the dedication of the walls by way of thanksgiving to God; or else that such of the porters, singers, and Levites, as had been some way imployed a∣bout the building, were now appointed again to return to their service in the Temple.

Vers. 2. I gave my brother Hanani, and Hananiah the ruler of the palace, charge over Jerusalem.] To his brother or kinsman Hanani (who first brought him word of the sad estate of Jerusalem, chap. 1.1, 2.) and to Hananiah the ruler of the palace, he gave charge over Jerusalem; that is, to see that the gates were care∣fully shut and opened in due time, and a sufficient watch for the better guard of the city alwayes maintained.

Vers. 3. And while they stand by, let them shut the doores, and barre them.] That is, let not those that have the charge of shutting and barring the gates, appoint or send others to do it for them; but let them at least stand by themselves and see it done as it should be. Some indeed conceive that this is spoken of Hanani and Ha∣naniah, to wit, that they were to see the gates shut up themselves: but the words seem more clearly to import, that it is spoken of them that by Hanani and Hanani∣ah should be appointed to this service.

And appoint watches of the inhabitants of Jerusalem, every one in his watch, and every one to be over against his house.] That is, every one to watch in that part which was nearest to his own dwelling; those that dwelt in the west parts of the city were not to be called to watch on the walls on the east-side, &c.

Vers 4. Now the city was large and great, but the people were few therein and the houses were not builded.] So that there was no proportion betwixt the walls without, and the houses of the city within; nor were the inhabitants sufficient for the defence of the walls in so large a circuit: which is alledged here as the reason why Nehemiah undertook the numbring of the people, according to their genealogies, as is related in the following verse. Some indeed of the chief of the inhabitants were carefull to build themselves stately and fair houses, Haggai 1.4 Is it time for you, O ye, to dwell in your cieled houses &c. but the whilest it seems the most of the hou∣ses lay ruinated and unbuilt: and though there came out of Babylon with Zerub∣babel fourty two thousand three hundred and sixty, Ezra 2 64. yet the greatest number of these happely chose to seat themselves in some other part of the countrey, rather then in Jerusalem: either because of the misery that had befallen the inhabi∣tants of this city formerly, when it was taken by the Chaldees; or because they found the city unfit to dwell in.

Vers. 5. And my God put into mine heart, to gather together the nobles and

the rulers, and the people, that they might be reckoned by genealogies.] To wit, that knowing the number of the people according to their severall genealogies, first, those families that belonged to Jerusalem might be appointed to dwell there: se∣condly, that as need was found, others might be also called in to inhabit Jerusa∣lem, though their progenitours had not dwelt there: thirdly, that according as men were found able they might be appointed to lend aid to the rebuilding of those houses in Jerusalem that lay in the rubbish. This assembly was gathered upon the first day of the seventh moneth, chap. 8.2. when they were first prepared by the hearing of the law, that they might the more willingly undertake what was impo∣sed for the common good; and then order was taken for these things, chap. 11.1. The rest of the people cast lots to bring one of ten to dwell in Jerusalem the holy city, and nine parts to dwell in other cities, &c.

And I found a register of the genealogie of them which came up at the first, &c.] For their better proceeding a president was sought of their former numbring the people in the dayes of Zerubbabel, and this register was found that follows in the next verse, which in many things differs from that Ezra 2.1. and therefore it is thought that that in Ezra was taken and written when they were preparing to come out of Babylon; this, when they were come into Judea.

Vers. 6. These are the children of the province, &c.] What is to be noted for the understanding of this register of the genealogie of them that returned out of Babylon, we may see in the notes upon the second chapter of Ezra.

Vers. 70. And some of the chief of the fathers gave unto the work.] Some conceive that this is still a continuation of the register that was found, mentioned above vers. 5. containing a catalogue of what was given at their first return out of Babylon towards the building of the Temple, &c. And whereas it may be ob∣jected, that there is a great deal of difference betwixt that which is said to be given there, Ezra 2.69. and that which here is said was given; to this they answer, that all that was given by the encouragement of Cyrus, both by Jews and Persians, is there set down; here, onely that which was given by the Jews. But I rather conceive with other Expositours, that the register that was found, mentioned vers. 5. ended with the former verse, and that here now is added what was collected after the peo∣ple were numbred by Nehemiah, according to the president of the register that was found: for as there was a collection of money and other things made, when they were numbred according to their genealogies in Zerubbabels time, at their first coming out of Babylon, Ezra 2.68. so was it now also, onely that was merely for the building of the Temple, this was partly for the service of the Temple (for why else were so many priests garments given, mentioned in the following words) but in part also for the rebuilding of the city. See above, vers. 4.

The Tirshatha gave to the treasure.] That is, Nehemiah, chap. 10.1. and 8.9. Now those that sealed were Nehemiah the Tirshatha, &c. See the note also Ez∣ra 2.63.

Vers. 73. So the priests, and the Levites, and the porters, &c.] See the note, Ezra 2.70.

CHAP. VIII.

Vers. 1. ANd all the people gathered themselves together as one man, &c.] To wit, on the first day of the seventh moneth, vers. 2. which was the feast of trumpets, Levit. 23.24. and not many dayes after the wall was finished, which was on the twentie fifth day of the sixth moneth, chap. 6.15. Some Expositours conceive that this is but onely a more full and large relation of those things which were done long since at Zerubbabels first coming into Judea, and which were be∣fore more breifly related by Ezra, Ezra 3.1. &c. and that, first, because as the se∣cond chapter of Ezra ends, and the third begins, so with the same words in effect doth the seventh chapter of Nehemiah end and the eighth begin: and secondly, be∣cause it is not likely that Ezra, being sent to instruct the people in the Law of God, would suffer them so long, to wit, till Nehemiahs coming, to be ignorant of the main duties of Gods worship and service, as it seems now they were, vers. 14. And they found written in the Law which the Lord had commanded by Moses, that the chil∣dren of Israel should dwell in booths in the feast of the seventh moneth, &c. But these reasons are too weak to winne us to admit of such a confusion in the order of the hi∣story: rather therefore I conceive, that what is here related was done in Nehemiahs time, after the wall was finished, as is above related. The place where they met to∣gether was, as is here added, the street that was before the water-gate; a gate mentioned before, chap. 3.26. and in the street hereof it seems the people were as∣sembled, because the court of the Temple could not contain such a multitude.

And they spake unto Ezra the scribe to bring the book of the Law of Moses, &c.] See the note Ezra 7.1. and 6.

Vers. 4. And beside him stood Mattithiah, &c.] To wit, as witnesses ready to approve and maintain the truth of that which from the Law of God should be deli∣vered to them, and in their turn also to perform the work.

Vers. 7. Also Joshua, and Bani, &c.] That is, not onely Ezra did thus expound the Law unto the people, but others also of the priests and Levites caused the peo∣ple to understand the Law, because they could not all conveniently heare Ezra, they were divided into severall companies, and in each of them there were pulpits or scaf∣folds erected, as may be gathered, chap 9.4, from whence they read and expounded the Law unto them, there being severall teachers in each place that might successive∣ly discharge that work.

And the people stood in their place.] To wit, some in one company, and some in another, according to their divisions.

So they read in the book, in the Law of God distinctly, and gave the sense, and caused them to understand the reading.] It is a weak conceit of some popish Expo∣sitours, that they did reade onely that in the Syriak tongue to the people, which in the originall book was written in Hebrew, and that because the people, since their return out of Babylon, did neither speak, nor perfectly understand the Hebrew tongue, but the Syriak onely; for the words do plainly import that they expounded that which they read to them.

Vers. 9. And Nehemiah which is the Tirshatha.] See Ezra 2.63.

This day is holy unto the Lord your God, mourn not nor weep.] That is, this day

the Lord hath appointed to be consecrated to him, as a holy day of spirituall rejoyce∣ing and feasting together, Numb. 10.10. In the day of your gladnesse, and in your solemne dayes, and in the beginnings of your moneths ye shall blow the trumpet, &c. and therefore be comforted and chear up your hearts with the assurance of Gods mercy, and make not your selves unfit for the service of this day by your excessive and unseasonable mourning.

For all the people wept, when they heard the words of the Law.] Because they they perceived by that they had heard from their teachers, how many wayes they had broken the Law of their God, and had by that means provoked the Lord to poure forth those judgements upon them, which they saw he had long since threatned against those which did not obey his commandments.

Vers. 10. Then he said unto them, Go your way, eat the fat, and drink the sweet, &c.] This is meant of their feasting together with their peace-offerings, to which he addes, and send portions unto them, for whom nothing is prepared, that is, to the poore, the fatherlesse, and widows; which was according to the Law, Deut. 16.14. Thou shalt rejoyce in thy feast, thou, and thy sonne, and thy daughter, &c. and the Le∣vite, the stranger, the fatherlesse, and the widow, &c.

For the joy of the Lord is your strength.] That is, your rejoycing in the Lord his love and favour and manifold mercies, which he hath of late conferred upon you, and doth still continue to you, is that whereby you must be strengthened both in the outward and inward man.

Vers. 13. And on the secend day were gathered together the chief, &c. even to understand the words of the Law.] That is, to advise with him concerning some par∣ticular passages, which happely they had observed the day before in the expounding of the Law; amongst which I conceive one main thing was, concerning the keep∣ing of the feast of Tabernacles, whereof happely Ezra the day before had purposely spoken to instruct the people, because that feast was now nigh at hand; for so much seems to be implyed, vers. 14. And the found written in the Law which the Lord had commanded by Moses, that the children of Israel should dwell in booths in the feast of the seventh moneth.

Vers. 16. And in the street of the water-gate, and in the street of the gate of Ephraim.] That is, the gate whereat they went out that were to go to the tribe of Ephraim, the meaning is, that they built them booths all over the citie, from the one end of the citie to the other, or in all the streets that were near to the Temple.

Vers. 17. For since the dayes of Joshua the sonne of Nun, unto that day, had not the children of Israel done so.] That is, from Joshuas time till then they had not kept this feast in such a solemne manner, with such celebration and devotion, as it was kept now. Joshuas time is mentioned, not the time of Moses, because happely till Joshua brought them into the land of Canaan they kept not this feast: it was a me∣moriall of their dwelling in booths, as they passed through the wildernesse out of Egypt. See Levit. 23.42, 43. and therefore till they were come into Canaan, and had left dwelling in tabernacles and booths, there needed no memoriall of it: but now that this feast so expressely commanded by God should be utterly disused and neglected from Joshua till then, a matter of a thousand years, in the times of so ma∣ny godly princes and priests, is methinks altogether improbable; besides, it is ma∣nifest

that in Zerubbabels time at the peoples first coming out of Babylon, which was long before this, they kept this feast, Ezra 3.4. They kept also the feast of ta∣bernacles, &c. and therefore the meaning of these words must needs be this onely; that from the dayes of Joshua till then they had not kept this feast so, that is, with such devotion and solemnitie. Wherein the difference was it is hard to say, yet one particular seems to be that which is expressed in the following verse; namely, that all the seven dayes, day after day, the prople met together and had the Law read and expounded to them; whereas formerly, because the first and last dayes were onely appointed to be more solemne convocations and great holy dayes, whereon they might do no work, Levit. 23.35, 36. their manner it seems had been to assemble the people, and reade the word onely on the first and last dayes, which was now re∣formed and the word was reade all the seven dayes, though the first and last were kept more solemnely, as the great holy dayes of the feast, as one of them is called, John 7.37. The last and great day of the feast: so much seems implyed, vers. 18. Also day by day, from the first day unto the last day, he read in the book of the Law of God: and they kept the feast seven dayes, &c. and to this some adde also, that they had never before built themselves booths upon the tops of their homes, as now they had done, as is expressely noted before, vers. 16.

CHAP. IX.

Vers. 1. NOw in the twenty and fourth day of this moneth, the children of Israel were assembled with fasting, &c.] To wit, the next day but one after the solemnity of the feast of tabernacles was ended: for the last and great day of the feast was the two and twentieth day of this moneth: seeing they were so carefull ac∣cording to the Law to keep the feast of trumpets on the first day of this moneth, and the feast of tabernacles on the fifteenth day, chap. 8.1, 2.—14. it is likely also that they omitted not to keep the day of atonement enjoyned by the same Law, which was a publick fast day, whereon they were to afflict their souls, and was to be kept on the 10. day of this moneth, Lev. 23.27. some five dayes before the feast of ta∣bernacles began; but yet having had the Law day by day all the feast of tabernacle-expounded to them, chap. 8.18. and finding thereby how grievously they had sinned, and how farre short they were still from that which God required them to be, they resolved to keep a publick fast, before the people now assembled at Jerusalem were departed thence (onely affording them one day to prepare themselves for it) where∣in they would bewail their sinnes, seek to God for mercy, and make a solemne cove∣nant with God, having first separated themselves from their strange wives and their children, whereof it seems they were particularly convinced by the reading of the Law, as is implyed in the following words, vers. 2.

Vers. 2. And the seed of Israel separated themselves from all strangers.] That is, from their strange wives and the children they had by them. This is again re∣peated, chap. 13.3. When they had heard the Law they separated from Israel all the mixt multitude: yea, some conceive that that which is before related concerning the Jews putting away their strange wives at the perswasion of Ezra, was done now; Ezra being still living, as is noted in the former chapter, vers. 2. but of this see the note, Ezra 10,

Vers. 3. And they stood up in their place, and read in the book of the law, &c.] That is, the whole congregations stood up in their severall places, and then the priests and Levites read in the law of God one fourth part of the day, and prayed and praised God another fourth part. The day consisted among the Jews of twelve houres, John 11.9. Are there not twelve houres in the day? the first three houres were allotted to the morning sacrifice, the three last to the evening sacrifice; and the other two fourth parts were allotted to these duties of Gods worship and service.

Vers. 4. Then stood up upon the stairs of the Levites, Jeshua and Bani, &c.] The people being divided it seems into eight severall congregations, accordingly these eight Levites stood up, each of them upon a scaffold or pulpit, erected in their severall assemblies, and prayed unto the Lord, and stirred up the people to joyn with them in praising God, as is expressed in the following verse: for those there mentioned, are the same that are here named, though three of them are there called by other names: for Bunni Bani and Chenani, are there called Hashabniah and Hodijah and Pethahiah.

Vers. 6. Thou hast made heaven, the heaven of heavens, &c.] See 1. Kings 8.27.

And the host of heaven worshipeth thee.] Not the Angels onely, but the sunne, moon, and starres, &c. are said to worship God, because in their kind they honour him, by being subject to his will and command.

Vers. 20. Thou gavest also thy good spirit, &c.] To wit, to their governours and teachers; not Moses onely, but the seventy Elders also, Numb. 11.17. by whom they were accordingly instructed and governed in the right way.

Vers. 22. Thou gavest them kingdomes and nations, and didst divide them in∣to corners.] That is, thou didest plant them in the severall parts and corners of the land of Canaan, some within Jordan and some without; yet some understand this of the heathen that were driven out of their dwellings before the Israelites.

So they possessed the land of Sihon, and the land of the king of Heshbon, &c.] Which was also, at that time when the Israelites took it, in the possession of Sihon, who had formerly taken it from the Moabites, Numb. 21.26. For Heshbon was the city of Sihon the king of the Amorites, who had fought against the king of Moab, &c.

Vers. 29. And hearkened not unto thy commandements, but sinned against thy judgements, (which if a man do, he shall live in them.] See the note, Levit. 18.5.

And withdrew the shoulder, and hardened their neck, and would not hear.] That is, they refused to submit to Gods government, but were stubborn and rebelli∣ous against him. It is a metaphoricall expression taken from oxen and other cattell, that will struggle and will not take yoke upon them; the like phrase we have, Zach. 7.11. But they refused to hearken, and pulled away their shoulder, and stopped their ears, that they would not hear; and so in many other places.

Vers. 32. Let not all the trouble seem little before thee, that hath come upon us.] That is, take compassion on us, and put an end to the miseries that we have a long time suffered, and resolve not to bring any more evil upon us, as if we had not yet suffered enough.

Vers. 36. And for the land that thou gavest unto our fathers, to eat the fruit

thereof, and the good thereof, behold, we are servants in it.] This is mentioned as a great aggravation of their misery, that they were servants in their own land, in the land which God had given their fathers for their inheritance; so that we reap not (say they) the benefit of the lands fruitfulnesse, but the kings that reigne over us, as is expressed in the following words, vers. 37. And it yeeldeth much increase unto the kings whom thou hast set over us, &c.

Vers. 38. We make a sure covenant, and write it, and our princes, Levites, and priests, seal unto it.] To wit, in their own name, and in the name of all the people.

CHAP. X.

Vers. 1. NOw those that sealed were Nehemiah the Tirshatha, &c.] To wit, in the name of all the rest, both of the magistrates, priests, Le∣vites, and people.

Vers. 8. These were the priests.] That is, all those above mentioned whose names are added after Nehemiahs; for we cannot hence inferre, as some do, that Ne∣hemiah was of the stock of the priests; his name being set in the first place onely, because he was at that time the governour of Judea.

Vers. 28. And the rest of the people, the priests, &c.] Here generally it is added, that all the rest that did not seal the covenant, did yet consent to that the o∣thers had sealed in their names, to wit, the rest of the people, the Levites, the por∣ters and singers, (and why the porters and singers are mentioned severally from the Levites, see chap. 7.1.) The Nethinims and all they that had separated themselves from the people of the lands, unto the law of God; that is, all of other nations con∣verted to the Jewish religion called usually Proselytes, their wives, &c. they clave to their brethren their nobles, vers. 29. that is, they consented to stand to this cove∣nant, which the others had sealed in their name as well as in their own.

Vers. 30. And that we would not give our daughters unto the people of the land, &c.] Besides the generall covenant, that they would carefully observe all the com∣mandements of God, these following heads they do particularly adde, because in these they had hitherto been exceeding faulty.

Vers. 31. And if the people of the land bring ware or any victuals on the sab∣bath day, to sell, that we would not buy it, &c.] Though it were not in their power to force the neighbouring nations to observe the Jewish laws, yet they bound them∣selves by covenant, that they would not buy any thing they brought to sell on the sabbath day; which notwithstanding many of them brake soon after, chap. 13.15, 16. In those dayes saw I in Judah some treading wine▪ presses on the sabbath, &c. there dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the sabbath unto the children of Judah and in Jerusalem.

And that we would leave the seventh yeare, and the exaction of every debt.] That is, that they would leave the land every seventh yeare to lie at rest, not sowing their fields, nor dressing their vineyards, nor gathering that which grew of it self, but leaving it free for others as for themselves; and that they would not exact that yeare their debts of those that were indebted to them, all which was enjoyned by the law, Levit. 25.3▪ 4, 5. &c. and Deut. 5.2. but had not been of later times ob∣served by them.

Vers. 33. For the holy things, and for the sinne-offerings.] Hereby I conceive is meant the peace-offerings, which were offered in the name of the whole congre∣gation and people of Israel; which therefore were provided, as here it is said, by a common contribution of all the people.

Vers. 34. And we cast the lots among the priests, the Levites, and the people, for the wood-offering, &c.] That is, because there was much wood to be spent in the service of the Temple, and there were not those treasures in the Temple, as had been formerly, wherewith it seems the wood had been in those times provided, both priests, Levites, and people, did unanimously at this time agree to undertake the charge and care of providing and bringing in wood for the service of the Temple; and so having equally divided the charge among them according to their families, and assigned to each family what they should bring in, the time assigned to every one when they should bring in that which they were appointed to provide, was deter∣mined by lot.

Vers. 36. Also the first born of our sonnes and of our cattell, &c.] That is, the price that was to be paid for their redemption, Numb. 18.15, 16. and conse∣quently also the redemption-money for the firstlings of all beasts that were not fit for sacrifice, and all this was for the priests that minister in the house of God, that is, for the priests that did at that time attend upon the service of the Temple; for the priests did onely attend there in their courses.

Vers. 38. And the priests the sonnes of Aaron, shall be with the Levites, when the Levites take tithes.] That is, the priests were also to have their share in the tithes together with the Levites, to wit, the tenth of tithes, Numb. 18.26. Thus speak unto the Levites, and say unto them when ye take of the children of Israel tithes, which I have given you from them for your inheritance, then ye shall offer up an heave-offering of it for the Lord, even a tenth part of the tithe: yea per∣haps, one of the priests the sonnes of Aaron was alwayes to be present when the Levites received the tithes of the people, as a witnesse that the priests portion was faithfully set out for them.

Vers. 39. And we will not forsake the house of our God.] That is, we will not fail to frequent the Temple, to serve the Lord there, and we will not leave it desti∣tute of any requisite provision for the service there to be performed.

CHAP. XI.

Vers. 1. ANd the rulers of tbe people dwelt at Jerusalem, the rest of the people also cast lots, &c.] Because there were not found enough in Jerusalem for the inhabiting and defence of the city; and people were loth to dwell there, be∣cause the neighbours round about did exceedingly envie the glory of this city, and were continually plotting some mischief against it, to the great perill of the inha∣bitants: and secondly, because withall as there was more safety, so also there was more profit in dwelling elsewhere, therefore one chief businesse that Nehemiah had to do at this assembly of the people was, after he had numbred them, to chuse out a sufficient number of the people to dwell there, see chap. 7.3, 4, 5. which to avoid all exception was done by lot. The chief rulers of the people of their own accord settled themselves to dwell (as reason indeed required) in this chief city of the king∣dome;

but for the people, the tenth part of them were chosen by lot, onely there were some that did voluntarily offer themselves to dwell there, vers. 2. and this taking of one in ten to dwell in Jerusalem, some Expositours look upon also as a shadow of the paucity of those that shall be received to dwell in the heavenly Jeru∣salem, to wit, that scarce one in ten even of those that professe themselves Gods people, shall dwell there; according to that Isaiah 6.13. But yet in it shall be a tenth, &c. and Jerem. 3.14. I will take you one of a city, and two of a family, and I will bring you to Zion.

Vers. 2. And the people blessed all the men, that willingly offered themselves to dwell at Jerusalem.] That is, they commended them for it, and desired the Lord to blesse and prosper them.

Vers. 3. Now these are the chief of the province that dwelt in Jerusalem.] To wit, that were chosen now by lot to dwell there. In 1. Chron. 9. there is another catalogue of them, wherein more are mentioned then are mentioned here. But it seems in that both those that were chosen by lot, and those that voluntarily of∣fered themselves to dwell there, are set down; here onely those that were chosen by lot.

Vers. 4. And at Jerusalem dwelt certain of the children of Judah, and of the children of Benjamin.] Because Jerusalem stood partly in Judah and partly in Benjamin, therefore those that were chosen by lot to dwell there, were of those two tribes: yet there were some also of Ephraim and Manasseh that dwelt there, 1. Chron. 9.3. which were doubtlesse of those that voluntarily profered themselves.

Vers. 5. And Maaseiah the sonne of Baruch, &c.] Concerning this catalogue of those that dwelt at Jerusalem, see 1. Chron. 9.5, 6.

Vers. 9. Second over the city.] That is, next in place and government after Joel afore-mentioned.

Vers. 16. And Shabbethai, and Jozabad of the chief of the Levites, had the oversight of the outward businesse of the house of God.] That is, such businesses as appertained to the Temple, but were to be done abroad not in the Temple, as the providing of those things as were to be bought with the money that was collected, &c. see 1. Chron. 26.29.

Vers. 17. The sonne of Asaph, was the principall to begin the thanksgiving in prayer.] That is, the principall of the singers, that used to begin the Psalmes when they sung and praised God.

Vers. 19. Akkub, Talmon and their brethren that kept the gates, were an hun∣dred seventy two.] See 1. Chron. 9.17 22.

Vers. 23. For it was the kings commandment concerning them, that a certain portion should be for the singers, &c.] That is, the king of Persia had commanded, that a certain allowance should every day be given them out of the kings treasure: this may have reference to the decree of Darius, Ezra 6.9, 10. or that of Artaxerxes, Ezra 7.23, 24. or happely to some new directions given by him to Nehemiah at his coming to Jerusalem. Some reade these words thus, that it was the kings command∣ment concerning them, that a sure ordinance should be for the singers, and so they understand it, either of David that he had established it as a sure ordinance that the singers should praise the Lord in the Temple every day; or else of Artaxerxes, that

he had ordained that according to the ancient custome, the singers should every day perform this service.

Vers. 24. And Pethahiah the sonne of Meshezabel, &c. was at the kings hand in all matters concerning the people.] That is, the king of Persia made use of him in all things he gave in charge concerning the people, as happely to gather the kings allowance for the Temple, to receive the peoples petitions, and it may be to assist the governour in matter of judgement.

Vers. 36. And of the Levites, were divisions in Judah, and in Benjamin.] That is, besides the Levites that dwelt at Jerusalem, there were some of them also allow∣ed to dwell in severall towns and cities of Judah, that they might teach the people the law of God in their severall divisions.

CHAP. XII.

Vers. 1. NOw these are the priests and the Levites that went up with Zerubba∣bel. &c.] Nehemiah intending here to relate with what solemnity they kept the dedication of the new built walls of Jerusalem, and how the priests and Leuites were imployed herein; first he sets down their ancestours, to wit, who were the chief priests and Levites in the dayes of Jeshua the high priest, and that came with Zerubbabel and Ezra, (or immediately after him) from Babylon into the land of Judea: and then secondly, who were the chief priests and Levites in the daies of Joiakim the high priest the sonne of Jeshua, &c. vers. 12. Now by the chief of the priests is doubtlesse meant in both these catalogues, the heads of the severall divisions of the priests, that did in their turns wait upon the service of the Temple, but then seeing there were twenty foure courses or orders of the priests, established by David, 1. Chron. 24.7. why there should be here but two and twenty menti∣oned in the first catalogue, and but twenty in the second, vers. 12. I find not any probable reason given by Expositours.

Vers. 9. Their brethren, were over against them in the watches.] That is, they were also imployed in other services of the Temple successively in their severall courses.

Vers. 10. And Jeshua begat Joiakim Joiakim also begat Eliashib.] The names of the high priests from their coming out of Babylon, to the ruine of that Persi∣an Monarchy are here inserted, amongst other reasons, no doubt, because in those dayes the years of the Hebrews common-wealth, were noted by the years of the high priest; for kings they had none, as in former ages: and as for this Joiakim the sonne of Jeshua and father of Eliashib, he was happely the same that is often men∣tioned in the Apocryphall story of Judith, see Judith 4.6. and was doubtlesse the high priest in or about the time when Artaxerxes sent Ezra to Jerusalem Ezra 7.1. for Eliashib his sonne, who succeeded him, was high priest when Nehemiah came first to Jerusalem with commission to build the walls of Jerusalem; for he then built the sheep-gate, &c. chap. 3.1. Then Eliashib the high priest rose up with his bre∣thren the priests, and they built the sheep-gate, &c. though afterward, Nehemiah be∣ing with Artaxerxes in Persia, he did very grossely misdemean himself in his place, lodging Tobiah to whom he was allyed by mariage, (as also to Sanballat, chap. 13.28.) in the very chambers of the Temple, chap. 13.4, 5. Before this Eliashib

the priest having the oversight of the chambers of the house of our God, was allied unto Tobiah, and he prepared for him a great chamber, &c.

Vers. 11. And Joiada begat Jonathan, and Jonathan begat Jaddua.] This Joi∣ada, Jonathan, and Jaddua, were doubtlosse high priests in the times of those kings of Persia that succeeded Artaxerxes Longimanus (whose cup-bearer Nehemiah was,) to wit, Darius Nothus, Artaxerxes Mnemon, Artaxerxes Ochus, Arses, and Darius the last called Codomanus, who lost the Empire to Alexander the great; for as Josephus reports, this Jaddua it was that met Alexander the great in his pon∣tificall robes, when he came against Jerusalem; with the glory of whose presence that great conquerour was so stricken, that he granted the Jews all, and more than they desired. Nor needs it seem strange that Nehemiah should live to see so ma∣ny successions of high priests; for happely he was very young when he was Artax∣erxes cup-bearer: and secondly, happely Jaddua (who lived in Alexanders time) was not yet high priest when Nehemiah wrote this, but was onely added to the rest, because he was to succeed his father Jonathan: and thirdly, God doth usually grant long life to those whom he raiseth up to be great instruments of good to his Church. But however it may well be which others say, that this clause was inser∣ted after Nehemiahs death by some other holy man of God.

Vers. 12. And in the dayes of Joiakim, were priests, the chief of the fathers of Seraiah, Meraiah, &c.] That is, Meraiah was the head or chief of that or∣der in the dayes of Jehoiakim, of which Seraiah was head or chief, vers. 1. in the dayes of Jeshua: and so we must understand all the rest that are named in this se∣cond catalogue.

Vers. 17. Of Miniamim, of Moadiah, Piltai.] The meaning of this clause is, either that Piltai was the head of both these families; or else that he was the head of the family of Miniamin, who was descended of Moadiah.

Vers. 22. The Levites in the dayes of Eliashib, Joiada, and Johanan, and Jad∣dua, were recorded, &c.] Having set down in the ten foregoing verses, who were the chief priests in the dayes of Joiakim the sonne of Jeshua; here we are told that both the chief Levites and priests in the dayes of the following high priests, to wit, Eliashib, Joiada, and Johanan, (the same that is before called Jonathan, vers. 11.) and Jaddua even to the reigne of Darius the Persian, that is, Darius Codomanus the last Persian king, who was vanquished by Alexander the great were recorded; which is as if it had been said, being recorded elsewhere, there is no need of re∣peating them here again. Now because Jaddua is here again mentioned, it is thought by some, that this verse was also inserted after the death of Nehemiah.

Vers. 23. The sonnes of Levi, the chief of the fathers, were written in the book of the Chronicles, &c.] Here we are told where the names of the chief Le∣vites before mentioned are recorded, untill the dayes of Johanan, or Jonathan the sonne, that is, the grandchild of Eliashib, vers. 11. (and because many of them li∣ved also in the dayes of Jaddua, in the foregoing verse he also is mentioned) name∣ly, in the book of the Chronicles, which whether it be meant of the Scripture Chronicles or no, it is hard to say.

Vers. 24. And the chief of the Levites, &c.] To wit, in the dayes of Joi∣akim;

for so it is expressed, vers. 26. These were in the dayes of Joiakim the sonne of Jeshua, &c.

Vers. 27. And at the dedication of the wall of Jerusalem, they sought the Le∣vites, &c.] For as at their first taking possession of any new built house, they used to dedicate it with feasting, prayer, and praising God (as it is noted, Deut. 20.1.) whence is that title of Psalme 30. A Psalme and song at the dedication of Davids house, so now they resolved to keep a solemn festivity for the dedication of the walls of Jerusalem; to wit, with praying to God that he would blesse them and make them a means of safety to his holy city, and with praising God with Psalmes of joy and thanksgiving, the rather because the walls were so miraculously finished in so short a time, maugre all the opposition of their enemies.

Vers. 30. And purified the people, and the gates, and the wall.] To wit, by sprinkling upon them the water of purifying, as also by praying and praising God, as in the former note.

Vers. 31. Then I brought up the princes of Judah upon the wall, &c.] Viz. to∣gether with the Levites and many of the people, as is expressed, vers. 38. and then being altogether in one place, Nehemiah appointed two great companies of them that gave thanks, that is, he divided them into two companies; in the one company was Ezra, who went formost, vers. 36. with whom went those Levites and priests men∣tioned, vers. 32. &c. to the end of the 36. verse, with half of the princes, vers. 32. yea, and half of the people, vers. 38. in the other company was Nehemiah, vers. 38. and the other half both of the princes and people, vers. 38, 40. and likewise those priests and Levites mentioned, vers. 41.42. And then being thus divided, Ezra and his com∣pany turned on the right hand toward the dung-gate; Nehemiah and his compa∣ny to the left, toward the tower of the furnaces, vers. 38. and so met both at last in the Temple, vers. 40. which was in the west of the citie; whence it seems they be∣gan on the east-side, Concerning the severall gates here mentioned, see the severall notes on the second and third chapters of this book.

Vers. 44. And at that time were some appointed over the chambers for the trea∣treasures, for the offerings, for the first fruits, &c.] Which the people had newly covenanted to bring in yearely according to the law for the priests and Levites.

Vers. 47. And the Levites sanctified them unto the children of Aaron.] That is, the tithe of their tithes the Levites set apart for the priests.

CHAP. XIII.

Vers. 1. ON that day they read in the book of Moses, &c.] This I conceive, hath not reference to that which is immediately before related, con∣cerning the dedication of the walls of Jerusalem, (for the walls were begun to be built within a while after Nehemiahs first coming to Jerusalem, and were finished within two moneths or lesse, chap. 6.15. nor is it likely, that it was long after ere the walls were dedicated) but rather to the day whereon they sealed the covenant, (whereof he had spoken before in the ninth and tenth chapters) when upon reading of the law amongst other evils, this also concerning their marriages with heathens, and the joyning of their children to the congregation of the Lord, was discovered and reformed, by separating all the mixed multitude from the children of Israel, as

is noted before, chap. 9.2. and here repeated again, vers. 3. and this, (as it seems by that which follows, vers. 4, 5, 6.) was about the two and thirtieth yeare of Ar∣taxerxes, some twelve years after Nehemiahs first coming to Jerusalem, when having been with Artaxerxes in Persia, he returned again to Jerusalem, and reformed such abuses as in the time of his absence were crept in amongst them, see the note, chap. 2.1. and chap. 5.14.

And therein was written that the Ammonite and Moabite should not come into the congregation, &c.] No nor their children unto the tenth generation, Deut. 23.1.3. concerning which see the notes there. And though there were many passages in Moses law, that were against the polluting of the seed of Israel by mariages with the nations about them, yet this is here alledged concerning the Ammonites and Moabites, rather then any other; because it did so expressely discover the great sinne of Eliashib, mentioned afterwards, vers. 4.5. in joyning himself in affinity with Tobiah, who is often called the servant the Ammonite: yea, and honouring him so farre, as to allot him a chamber in the very Temple.

Vers. 3. They separated from Israel all the mixed multitude.] This is added to aggravate the sinne of Eliashib the high priest, related in the following verses, who was so farre from a sincere desire to reform this abuse discovered by the law, that notwithstanding the people did unanimously separate all the mixed multitude from the children of Israel, yet he immediately after Nehemiah was gone into Per∣sia, (which was (vers. 6.) in the thirty second yeare of Artaxerxes reigne) received Tobiah amongst them, yea, and gave him a lodging in the very Temple; how∣euer he had happely dissembled these his purposes so long as Nehemiah abode in Je∣rusalem.

Vers. 4. And before this, Eliashib the priest having the oversight of the cham∣ber of the house of our God, was allied unto Tobiah.] That is, before this reading of the law, and the reformation thereupon following, mentioned in the former verses.

Vers. 5. And he had prepared for him a great chamber, where afore time they laid the meat-offerings, &c,] To wit, not when he was first allyed to Tobiah, but long after when Nehemiah was gone into Persia, vers. 6. However he carried the matter when (Nehemiah being then present) upon the reading of the law, the peo∣ple separated from Israel all the mixed multitude, vers. 3. yet so soon as Nehemiah was gone into Persia, in the thirty second yeare of Artaxerxes reigne, Eliashib dis∣covered himself; preparing, that is, making ready and furnishing for his friend and ally Tobiah the Ammonite a great chamber, even in the chambers of the Temple: which was done it seems, by laying many chambers into one, the partitions being taken down, as may be gathered from vers. 9. where it is said that Nehemiah having cast out Tobiahs houshold-stuffe, caused the chambers to be cleansed.

Vers. 6. For in the two and thirtieth yeare of Artaxerxes king of Babylon came I unto the king, &c.] Twelve years after his first coming to Jerusalem, which was in the twentieth yeare of Artaxerxes, chap. 2.1.

Vers. 9. Then I commanded, and they cleansed the chambers.] To wit, by casting out the houshold-stuffe of Tobiah; and happely, by sprinkling them with the water of purifying, because they had been polluted and profaned by the

lodging of strangers therein, that were not of the seed of Israel.

Vers. 10. And I perceived that the portion of the Levites had not been given them.] The people had not long since by covenant with God bound themselves to the contrary, chap. 10.35. &c. but it seems out of indignation against Eliashib, for lodging Tobiah in the treasuries of the Temple, and because they feared thereupon, that what they brought thither was diverted some other way, and not imployed as it ought to be, they wholly forbare to bring in the Levites portions as they had formerly done.

Vers. 11. Then contended I with the rulers, and said, Why is the house of God forsaken?] They had said before when they made that solemn covenant with God, We will not forsake the house of our God, chap. 10.39. and now therefore Nehemiah upbraids them as it were with their own words, and condemnes them out of their own mouthes, Why is the house of God forsaken?

Vers. 14. Remember me, O my God, concerning this, and wipe not out my good deeds, &c.] He brags not, but prayes; not claiming any thing of merit as due in justice, but producing the good which through the grace of God he had done, he beggs of God to remember him in goodnesse and mercy, to accept of these his en∣deavours, to serve him according to the sincerity of his heart, and not to reject them because of his many failings, as is more fully expressed, vers. 22. Remember me, O my God, concerning this also, and spare me according to the greatnesse of thy mercy, yea, herein also he intimates, that he knew well enough, that perhaps from men he should have no thanks, but he sought not the praise of men; if it proved so, he beseeched the Lord however to remember him, and then he had his desire.

Vers. 15. In those dayes, saw I in Judah, some treading winepresses on the sab∣bath, &c.] Which was also contrary to their former promise, when they solemnly renewed their covenant with God, chap. 10.31.

Vers. 16. There dwelt men of Tyre also therein, which brought fish, and all manner of ware, and sold on the sabbath, &c.] Keeping their very markets upon the sabbath dayes; and this they did too (which is added in the last words as a great aggravation of their sinnes) in Jerusalem, that is, even in the city Jerusalem, which God had chosen to himself for his habitation.

Vers. 19. When the gates of Jerusalem began to be dark, &c.] That is, when the sunne was well nigh set: for then the mountains in Jerusalem intercepting the light of the setting sunne, the gates of Jerusalem began to be shadowed and dark, and thus timely he commanded that the gates should be shut, that he might be sure the whole sabbath should be kept holy; which began there at the sunne setting, and lasted till the sunne setting of the following day, Levit. 23.32. From even unto even shall ye celebrate your sabbath.

And some of my servants set I at the gates, that there should be no burden brought in on the sabbath day.] Though he had charged that the gates should not be opened, (that is, set wide open, that all might have free egresse and regresse as on other dayes) till after the sabbath, as is expressed in the foregoing words: yet there was a necessity of opening the doores to let in and out those that had any necessary occasion, especially such as dwelt in the suburbs, and were to come in to serve God in the Temple; therefore he set some of his servants to be at the gates, to see

that under that pretence none were admitted that would bring in any burden.

Vers. 21. Then I testified against them, and said unto them, Why lodge ye about the wall, &c.] To wit, first because those that dwelt without the walls might still buy of them on the sabbath day: secondly, because their being there with wares ready to sell, might be a dangerous temptation to move those within the walls to try by some meanes to get out to them.

Vers. 22. And I commanded the Levites that they should cleanse themselves, and that they should come and keep the gates, to sanctifie the sabbath day.] Some understand this also of the city gates, to wit, that the Levites as men of greatest fidelity, should see that the gates were duly kept shut. But because his own ser∣vants were appointed to that service, and because it is said, that the Levites should cleanse themselves, that they might be fit to keep these gates, I conceive this is meant of the gates of the Temple, through which they were to take care that no un∣clean person did enter, in that great concourse of people that resorted thither on the sabbath day.

Remember, me O my God, concerning this also, and spare me, &c.] Because by his stricktnesse in reforming these profanations of the sabbath, he knew that many were highly displeased with him, he desires the Lord would accept of his service, and then it was no great matter what men thought of him; but withall, because he knew, that his best actions would not indure the exact tryall of Gods justice, therefore even herein he implores Gods mercy, and spare me according to the great∣nesse of thy mercy.

Vers. 29. And their children spake half in the speech of Ashdod, &c.] So likewise those of other nations; which besides that it was in it self dishonourable to the people of God, it was also a dangerous signe that they had a mixture of the manners, as well as of the language of their heathen mothers.

Vers. 25. And I contended with them, and cursed them, &c.] First, he curseth, that is, he pronounced them accursed, and accordingly excommunicated them, and cast them out of the congregation of the Lord: secondly, He smote certain of them; that is, those whom he found most obstinate, he caused to be beaten accor∣ding to that law, Deut. 25.2. If the wicked man be worthy to be beaten, the judge shall cause him to lie down, and to be beaten before his face, according to his fault, by a certain number: and indeed we read that Paul was so punished by the Jews, 2. Cor. 11.25. Thrice was I beaten with rods, &c. yea, and happely also to be smitten with the fist; for so it seems the custome was among the Jews to use those that were condemned for any great offence, Isaiah 54.4. Ye fast for strife and de∣bate, and to smite with the fist of wickednesse, Matth. 26.67. They spit in his face, and buffetted him, and others smote him with the palmes of their hands, John 18.22. One of the officers that stood by struck Jesus with the palme of his hand, Acts 23.2. And the high priest commanded them that stood by to smite him on the mouth: and thirdly, he plucked off their hair: for it seemes that amongst the Jews, those that were found guilty of any foul offence, were delivered up to the re∣proches either of the people in generall, or of those that were to punish them; who were accordingly wont not onely to buffet them, but also to pluck off their hair, Isaiah 50.6. I gave my back to the smiters, and my cheeks to them that pulled

off the haire; and so were these men now used by Nehemiahs appointment.

Vers. 28. And one of the sonnes of Joiada, the sonne of Eliashib the high priest, was sonne in law to Sanballat.] That is, one of the grand children of Joiada: for this was (according to Josephus) one Manasses the brother of Jaddua the high priest, who was the sonne of Jonathan, and the grandchild of Joiada the sonne of Eliashib: He having married the daughter of Sanballat, that he might not turn a∣way his wife (which either he must do or be turned out of the priesthood) his fa∣ther in law Sanballat undertook to build a Temple, every way as stately and goodly as that at Jerusalem, wherein Manasses should be the chief priest; which accor∣dingly (having first obtained leave of Alexander) he did perform, and built this new Temple, that it might have the greater honour, in mount Gerizim, hard by the city Sichem: and from this beginning came that famous schisme, as touching the place where sacrifices were to be offered, betwixt the Samaritanes and Jews, John 4.20. Our fathers worshiped in this mount, and ye say that in Jerusalem is the place where men ought to worship; but whether therefore this was that Sanballat that is so often mentioned in this book, or another of his posterity of the same name, it is hard to say.

Therefore I chased him from me.] Because he would not put away his wife, I caused him to be excommunicated, and banished from amongst us: and so he went and became the chief priest in the Samaritanes temple, as is above mentioned in the former note.

ANNOTATIONS Upon the book of ESTHER.

CHAP. I.

NOw it came to passe in the dayes of Ahasuerus.] It is not ex∣pressed who was the authour of this book of Esther; but by the common consent of the Church in all ages, it hath been received as a part of those sacred Hebrew oracles of God, which were committed to the Jews, and by them unto the coming of Christ faithfully preserved; though the name of the Lord Jehovah be not mentioned in it, and by a passage in this book, chap. 9.20.21. And Mordecai wrote these things, and sent letters unto all the Jews that were in all the provinces, &c. some Expositours have been induced to say, that either this book was written by Mordecai, or at least that he wrote a relation of these things, from whence the pen∣man of this book, (whether Ezra or any other) did by the instinct of Gods spirit, gather those remarkable passages that are here recorded. As for this Ahasuerus in whose reigne these things were done, doubtlesse it was not that Ahasuerus mentioned Dan. 9.10. to wit, Astyages the father of Darius the Mede, who with Cyrus first subdued the Babylonian Monarchy: for the Empire was not in his dayes grown up to such a flourishing state; and purposely no doubt to distinguish this Ahasue∣rus from former Persian kings of that name, the largenesse of his Empire is expressed in the following words, This is Ahasuerus which reigned from India, &c. Nor was it Cambyses the sonne of Cyrus (who yet according to the judgement of most Expositours is called Ahasuerus, and Artaxerxes, Ezra 4.6, 7. of which see the note there) for he all his dayes was a bitter enemy to the Jews, and hindred the building of the Temple, and therefore surely was not the husband of Esther. And again, no Author holds that he reigned above eight or nine years, whereas the twelfth yeare of the reigne of this Ahasuerus is expressely mentioned, chap. 3.7. The most probable opinion therefore is, that either it was Darius the sonne of Hystaspes, be∣cause by other Historians it is said, that his wife was called Atossa, which sounds in part some what like Hadassah chap. 2.7. And he brought up Hadassah, that is Esther; and because he greatly favoured the Jews, as we see, Ezra 6.1. or else Xerxes the sonne of Darius Hystaspes, whose wife other Historians call Amestris, not much unlike Esther; or else Artaxerxes Longimanus Xerxes sonne, in whose dayes Nehemiah was sent to Ierusalem, see the note Neh. 2.6.

This is Ahasuerus which reigned from India even unto Ethiopia, over an hun∣dred and seven and twenty provinces.] In the dayes of Darius the Mede (even af∣ter he together with Cyrus had seized on the Babylonian Empire, there were but one hundred and twenty provinces, Dan. 6.1. It pleased Darius to set over the king∣dome one hundred and twenty princes, which should rule over the whole kingdome; but now it seemes in the dayes of this Ahasuerus seven more provinces were added to their Monarchy.

Vers. 2. In those dayes when the king Ahasuerus sate on the throne of his king∣dome.] That is when his reigne was quiet and peaceable: a like phrase is used concer∣ning David after there was an end of his troubles and warres with the house of Saul, 2. Sam. 7.1. When the king sate in his house, and the Lord had given him rest round about from all his enemies; and those that hold that this Ahasuerus was Ar∣taxerxes Longimanus say, that because the reigne of his father Xerzes, was so full of troubles, therefore it is noted of his sonne, that he sate quietly and peaceably on the throne of his kingdome.

Vers. 4. When he shewed the riches of his glorious kingdome. &c.] Though it be said in the former verse, that the king made a feast, and then it is added in this place When he shewed the riches of his glorious kingdome, &c. even an hundred and foure∣score dayes, yet it is not probable that one continued feast lasted one hundred and eighty dayes, that is, half a yeare together; but the meaning is that so much time was spent in giving all royall entertainment unto the severall princes and nobles, whom he had called together from his one hundred and twenty seven provinces; in which time some coming in one moneth and some in another, there was as much done as might b••, bounty feasting and all other pompeous solemnities, to shew forth his great riches and glory, that they might be rendred hereby the more ambitious to promote his service, who was so abundantly able to reward any good service they should do him.

Vers. 5. And when these dayes were expired, the king made a feast unto all the people. &c.] That is, after this royall entertainment given to his princes and nobles, for half a yeare together, he made a feast for all the people, even for all comers both small and great, for seven dayes together.

Vers. 6. The beds were of gold and silver.] Which they used in those east coun∣treys in stead of tables, that so soon as they had eaten they might presently go to sleep; whence it is that Amos 6.4. the prophet prophecieth against those that lie up∣on beads of ivory, and stretch themselves upon their couches, and eat the lambs out of the flock, &c.

Vers. 7. And royall wine in abundance.] That is, the choisest and daintiest wine, such as were provided for the kings own drinking.

Vers. 10. On the seventh day, when the heart of the king was merry with wine.] This was the last day of the feast, vers. 5. when with overmuch drinking, he became so frolick, that in his mirth he forgat what was convenient, and was more guided by his passions, then by reason, then he sent for Vashti; but by this means God intended to advance Esther.

Vers. 13. Then the king said to the wise men, which knew the times.] That is, to his wise counsellours and Senatours, who being men well read in the histories the lawes and decrees of former times, and that knew well the custome of their ance∣stours besides the long experience they had had of all kind of affairs in their own dayes, were the better able to advise how any thing ought to be man••aged in the fit∣test time and season; yet some understand this of the Magicians and Astrologians. See 1. Chron. 12.32.

For so was the kings manner towards all that knew law and judgement.] That is, this heathen king used not to do any thing without the advise of his wise coun∣sellours,

that were skilled in giving judgement according to the laws.

Vers. 14. And the next unto him was Carshena, &c. the seven princes of Me∣dia and Persia, which saw the kings face.] That is, which were his seven chief coun∣sellours, and might at all times freely come into his presence: for the Persian Mo∣narchs were seldome seen of any without liberty granted them; onely these seven princes had alwayes free accesse to him. Concerning these seven princes of Persia, see the note also, Ezra 7.10.

Vers. 16. And Memucan answered before the king, &c.] As usually where coun∣sellours of state are to give their advice, or to passe sentence, the last alwayes begins first; so happely it was here, for Memucan is last named, vers. 14. and when he had spoken, the rest concurred with him in judgement, vers. 21. And the saying pleased the king and princes, and the king did according to the word of Memucan.

Vers. 17. This deed of the queen shall come abroad unto all women, so that they shall despise their husbands, &c.] The meaning is, that from hence all mens wives would inferre, that if Vashti stuck not to disobey the command of the king, they might better make bold with their husbands that were meaner men, and not be so strictly tyed to obey their commands.

Vers, 18. Likewise shall the ladies of Persia and Media say this day unto all the kings princes, &c.] The drift of these words is, that the ladies would learn of the queen to despise their husbands, and then the meaner sort of wives would learn of them, and so this would go through the whole kindgdome.

Thus shall there arise too much contempt and wrath.] That is, wives shall be emboldened to contemn their husbands, and by this means great wrath and discord shall grow betwixt husbands and wives.

Vers. 19. Let it be written among the laws of the Persians and the Medes, that it be not altered, &c.] It was the custome of the Medes and Persians, that a law once signed by the king, and registred among their statutes, could not be altered, no not by the king himself, Daniel 6.8, 15, 16. and therefore they desire that it might be written among the laws of the Persians and Medes, that it be not altered, That Vashti come no more before king Ahasuerus, that is, that she be divorced, and cast off from being his wife and queen.

Vers. 22. For he sent letters into all the kings provinces, into every province ac∣cord••ng to the writing thereof, &c.] That is, according to their severall characters and formes of writing; and the drift of the letter was, to enjoyn that every man should beare rule in his own house, to wit, upon the same penalty on the wives part, if they did not obey, that Vashti the queen had undergone, namely, that they should be divorced from their husbands.

CHAP. II.

Vers. 1. AFter these things, when the wrath of king Ahasuerus was appeased, he remembered Vashti, &c.] Vashti was put away from the king to∣wards the latter end of the third yeare of his reigne, chap. 1.3. and Esther was married to him in the seventh yeare of his reigne, vers. 16. after two or happely three years had been spent in gathering together young virgins for the king, in puri∣fying them a twelve moneth together, and in bringing them to the king one after an∣other

in their severall turns, that he might choose which he liked best to be his queen; so that it seems it was not long after that Vashti was put away, that is in some part of the fourth yeare of his reigne, when these things were done which are here next related; when the wrath of the king Ahasuerus was appeased he remembred Vashti that is, he bethought himself what wrong he had done her, how farre that which she had done was from deserving so heavy a punishment as was inflicted on her, and in∣to what straits he had brought himself by making a decree which could not be re∣versed; and all this no doubt he remembred with much grief and anguish, being in∣wardly vexed for what he had done, but not knowing how to help himself.

Vers. 2. Then said the kings servants, that ministred unto him, Let their be fair young virgins sought for the king, &c.] To drive these melancholy and sad thoughts out of his mind, and to make him forget his forsaken Vashti, and withall lest in further discontent he should fall foul upon those that had given him that coun∣sel, they advised him to give order that out of the severall provinces of his kingdome there should be gathered a company of the most beautifull virgins they should meet with, out of whom he might choose one whom he liked best, and make her his queen.

Vers. 3. Gather together all the fair young virgins unto Shushan the palace, to the house of the women, unto the custodie of Hege the kings chamberlain, keeper of the women.] The house of the women, was it seems divided into two parts: in the one were the virgins kept, which was therefore called the house under the custody of Hege, vers. 18. in the other were the concubines kept under the custody of Shaash∣gaz another of the kings chamberlains; for after they had once lain with the king, they went no more to the house of the virgins, but were carried to the house of the concubines which was therefore called the second house, vers. 14. In the evening she went, and on the morrow she returned into the second house of the women: but yet it seems this Hege, who had the speciall custodie of the virgins, had also the supreme government of the whole house, and Shaashbaz, was as it were under him; and therefore is he called, as here in generall, the keeper of the women.

Vers. 6, Who had been carried away from Jerusalem, with the captivitie which had been carried away with Jeconiah, &c.] This must be understood of Kish Mor∣decaies great grandfather; for it cannot well be understood of Mordecai himself, be∣cause the captivitie lasted seventy years ere Zerubbabel returned in the first yeare of Cyrus, and from Cyrus to Artaxerxes Longimanus, if he it be that is called Ahasu∣erus, is accounted by the best Chronologers above seventy years; so that by this computation Mordecai must needs be one hundred and fifty yeare old at least; and how then was Esther his uncles daughter, a young beautifull virgin, and therefore chosen by the king to be his wife?

Vers. 7. And he brought up Hadassah (that is Esther) his uncles daughter.] Ha∣dassah was her own Hebrew name; and after she was married to the king she was called Esther, and she was Mordecaies cousin german, to wit, his uncles daughter, whose name was Abihail, vers. 15.

Vers. 8. Esther was brought also unto the kings house.] Such was the tyrannous government of these Persian kings, that whom his instruments would take away for the king, neither their parents nor friends might or could withstand it; and so was Esther among others carried away. See the note, vers. 15.

Vers. 9. And the maiden pleased him, &c.] That is, Hegai that had the keeping

of her; and therefore it follows that out of respect to her, to the end she might the sooner be prepared for the king, he speedily gave her her things for purification, with such things as belonged to her, to wit, both for her diet and apparell.

Vers. 10. Esther had not shewed her people, nor her kindred: for Mordecai had charged her, &c.] To wit, because the Jews were in those times a despised people; and therefore Mordecai feared she might some way fare the worse for that, if it were known of what nation she was.

Vers. 13. Whatever she desired was given her, to go with her out of the house of the women, unto the kings house.] That is, whatever any maiden that went to the king desired, for the better adorning and tricking up of her self, that she might please the king when she came to him, the order was that it must be given her; whether it were rich garments, jewells, chains, or any other ornaments.

Vers. 14. In the evening she went, and on the morrow she returned into the second house of the women, &c.] See the note above, vers. 3.

Vers. 15. She required nothing, but what Hegai the kings chamberlain, the keeper of the women appointed.] Herein appeared the modestie of Esther; yea, and hereby also she testified that she was drawn against her will, and with a discontented mind unto the bed of this impure and uncircumcised king. Others desired to please, and therefore laboured by all means to make themselves delightfull; but she desired it not, and therefore though happely she resisted not so farre as she ought to have done, yet she abhorred all endeavouring to please; and so would onely be a patient in this businesse, and accordingly through Gods grace and favour this she obtained, that she was not made his concubine but his wife.

Vers. 16. So Esther was taken unto king Ahasuerus, into his house-royall, in the tenth moneth (which is the moneth Tebeth.] Which containeth part of December and part of January.

Vers. 18. And he made a release to the provinces.] To wit, of the tribute which at that time was to have been paid: as princes at their great feasts, such as was this at Esthers marriage, use to conferre some speciall favours upon their people.

Vers. 19. And when the virgins were gathered together the second time, &c.] Some understand this of a second gathering of the virgins after that before mention∣ed, either to attend at Esthers marriage, or to provide concubines for the king. But it may as well I conceive, if not better, be understood of that gathering of the virgins hitherto spoken of, out of all the provinces for the choosing of a wife in the room of Vashti: it seems when Vashti was chosen queen there was such a search made for many severall beautifull virgins, of whom the king might choose her whom he liked best, and because the same course was taken now again, when Vashti was put away, therefore it is said here, When the virgins were gathered together the second time, then Mordecai sate in the kings gate, that is, he was one of the kings porters, or some other officer in the kings court, who usually attended at the palace gate; or else it may be meant onely of his own voluntary attendance about the kings gate, that he might heare still how it fared with Esther; as before for the same reason he had still attended before the court of the womens house, vers. 11.

Vers. 20. Esther had not yet shewed her kindred, &c.] See the note vers. 10.

Vers. 23. And it was written in the book of the Chronicles before the king.] That is, the king seeing it done; or in the book which the king had continually with him to reade in.

CHAP. III.

Vers. 1. AFter these things did king Ahasuerus promote Haman the sonne of Ammedatha the Agagite.] That is, of the stock and family of Agag: and because we reade of no other Agag in the Scriptures, but the kings of the Ama∣lekites (who were called Agags, as the kings of Egypt were called Pharaohs, and the Roman Emperours Cesars, of which see 1. Sam. 15.8. Numb. 24.7.) there∣fore it is probably conceived that this Haman was of the royall stock of those kings of Amalek; yet happely born and brought up in Macedonia, and therefore in the Apochryphall additions of Esther called a Macedonian, chap. 16.8.

Vers. 2. But Mordecai bowed not, nor did him reverence.] Two reasons are given by Interpreters, why Mordecai refused to reverence Haman according to the kings commandment, and to bow down unto him as the other servants of the king: first, because it was a divine worship which was enjoyned to be given him, which Mordecai therefore could not afford him without manifest contempt of Gods Law; and therefore Mordecai alledged that he was a Jew, vers. 4. he told them he was a Jew. Manifest indeed it is by all that have written the ancient stories of the Persians, that the Persian kings did exact divine worship from the people, even to be wor∣shipped as Gods, and so much is expressely noted of Darius, Dan. 6.7. Whosoever shall ask a petition of any, God or man, save of thee, O king, he shall be cast into the den of lions: and hence they gather that this divine worship which they required, the king out of his excessive love to Haman, enjoyned to be given to him also; and indeed, the Apocryphall additions of Esther, so farre as they deserve credit, do plainly make this the cause of Mordecaies refusing to bow unto Haman, chap. 13. vers. 12, 13, 14. Thou knowest all things, and thou knowest Lord, that it was neither in contempt, nor pride, nor for any desire of glory, that I did not bow down to proud Aman: for I could have been content with good will for the salvation of Israel to have kissed the soles of his feet; but I did this that I might not preferre the glory of man above the glory of God: secondly, because he would not seem to flatter and magnifie him whom he abhorred in his heart, because he was a proud ambitious, wicked, unwor∣thy wretch, and happely a professed enemy of Gods people, and withall one of that accursed nation, against whom the Jews were by the law bound to oppose them∣selves in perpetuall enmitie, Exod. 17, 16. The Lord hath sworn that he will have warre with Amalek from generation to generation: Deut 25.17.19. Remember what Amalek did to thee by the way when thou camest forth out of Egypt, therefore it shall be when the Lord thy God hath given thee rest, &c. thou shalt blot out the remembrance of Amalek from under heaven, thou shalt not forget it: and indeed this seems the clearest reason: for though Mordecai might have yielded reverence to Ha∣man in civil respects upon the kings decree without any offence against God, yet what wonder that a good man should scruple more then needed, or be transported by zeal to an unnecessary endangering of himself, especially if we consider that Morde∣cai, that was of the tribe of Benjamin, might think how deare it cost Saul for shew∣ing favour to Agag, of whose stock or nation Haman was: however doubtlesse Mordecai would have scrupled as much the yielding of divine adoration to the king himself, as to his minion Haman: nor is it credible that Mordecai, Nehemiah, and the rest that lived in the Persian court, did never shew any reverence to the king of Persia, no not so much as to stand up to them when they passed by; which Morde∣cai refused to do to Haman. See chap. 5.9.

Vers. 4. They told Haman, to see whether Mordecai his matters would stand, &c.] That is, to see whether he would stand to that he had done, and whether he could justifie and bear himself out in so doing, and the reason of this is given in the next words, for he had told them that he was a Jew; to wit, as rendring that for a reason, why he might not or would not bow down unto Haman; and that either be∣cause it was divine worship which was to be given to Haman, which was directly contrary to the law God had given them; or because he was an Amalekite, against whom the Jews were alwayes to be sworn enemies, as is before noted vers. 2. or be∣cause he had alwayes been what he is called vers. 10. the Jews enemy; and there∣fore he being a Jew, thought it not lawfull by bowing to him, to fawn upon him and flatter him.

Vers. 6. Wherefore Haman sought to destroy all the Jews, &c.] Whereto he was incited, both by his former hatred happely against that nation; and his present in∣dignation against Mordecai, for whose contempt no revenge seemed enough, and the conceit he might have, that the like contempt he must expect from all that na∣tion, even because of their religion.

Vers. 7. In the first moneth (that is the moneth Nisan) in the twelfth yeare of king Ahasuerus, they cast Pur, &c.] Which was above foure years after Esthers marriage with Ahasuerus; for she was married to him in the tenth moneth, of the seventh yeare of his reigne, chap. 2.16, after which Haman was advanced by Aha∣suerus favour. As for their casting Pur, that is, the lot, it was by this lottery (which was a kind of Divination used in those times) to find out what moneth or day would be lucky for the accomplishment of his intended massacre of the Jews; and thus by the providence of God, over-ruling the superstition of this wicked wretch, there was way made for the preservation of Gods people; for he casting lots every day, day after day, and moneth after moneth, the lot discovering the lucky day, fell not till they came to the twelfth moneth, yea the thirteenth day of that moneth, vers. 13. And hereupon though the decree he obtained from the king for the massa∣cre of the Jews were sealed on the thirteenth day of the first moneth, vers. 12. yet order was given that the massacre should not be till the black-day (forsooth) came, to wit, the thirteenth day of the twelfth moneth, vers. 13. and before that day came, Mordecai was advanced and Haman hanged.

Vers. 8. And Haman said unto Ahasuerus, There is a certain people scattered abroad, &c.] Though the Jews were returned out of the captivity into the land of Judah, yet many of the ten tribes especially did still remain dispersed here and there in severall countries, not embracing the liberty which was proffered them; yea, what were the Jews in Judea but as a handfull of a poore dispersed people, in regard of the Samaritanes and others that dwelt round about them in the province of Syria? and this Haman presseth that he might intimate to the king both the basenesse of the people, and how easily they might be destroyed, and withall what danger there was of their infecting others with this their bold contempt of the kings laws, being a people scattered and dispersed abroad in every countrey.

Vers. 9. Let it be written that they may be destroyed: and I will pay ten thou∣sand talents of silver, &c.] That is, whereas it may be thought that the cutting off this people may be an empairing to the kings customes and tributes, to make amends for that, I will undertake to pay ten thousand talents of silver for the kings treasu∣ry,

into the hands of those that have the charge of the businesse, that is, the kings receivers, that have the charge of receiving the kings treasure. Some understand that Haman meant that this great summe proffered should be raised out of the con∣fiscated state of the Jews, that were to be slain; but I rather conceive it is meant of so much which should have been paid out of his own state; first, because it is still said that Haman engaged himself to pay it for the destruction of the Jews, chap. 4.7. Mordecai told him of all that had happened unto him, and of the summe that Haman had promised to pay to the kings treasuries for the Jews, to destroy them: and secondly, because the spoil of the Jews is afterward proffered as a prey to their neighbours in each place that should destroy them, to make them the more willing to execute this cruell edict, vers. 13. Letters were sent by posts into all the kings provinces, to destroy, to kill, and to cause to perish all Jews, both young and old, &c.

Vers. 10. And the king took his ring from his hand, and gave it unto Haman, &c.] To wit, that he might therewith seal what decree he was pleased to make to this purpose; yea it may be that upon this occasion he honoured him with the con∣stant keeping of this seal, for he kept it afterwards till he was cashiered, c. 8.2. The king took off his ring which he had taken from Haman, and gave it unto Mordecai.

Vers. 11. And the king said unto Haman, The silver is given unto thee, &c.] That is, the money thou hast promised, keep it to thy self; I account it as received, and do give it back to thee.

Vers. 12. Then were the kings scribes called on the thirteenth day of the first moneth, and there was written according to all that Haman had commanded, &c.] Though Haman intended that the thirteenth day of the twelfth moneth, the day that was chosen by lot, should be the day of the massacre, yet so soon as ever the king had yielded to his motion, even upon the thirteenth day of the first moneth, he was carefull to have the decree written, sealed, and published, lest the king by coun∣sell of others, or by his own relenting heart should alter his mind, and recall what over-rashly he had now granted.

Vers. 15. And the king and Haman sate down to drink but the city Shushan was perplexed.] That is, the Jews in the city Shushan; and perhaps others also, as it must needs be, if they had any spark of humanity left in them, even out of pity and compassion, and withall too, for fear of the ordinary confusions which are wont to happen in such popular executions.

CHAP. IV.

Vers. 2. ANd came even before the kings gate, &c.] This Mordecai did, that he might give notice to Esther what a decree was come forth concerning the Jews, and might advise her to interpose her self for the preservation of Gods people. But further then the kings gates he might not come, because none might enter into the kings gate clothed with sackcloth; the ground of which custome we may conceive was, either that the court pleasures might not be interrupted with any thing that had an appearance of sorrow or sadnesse; or lest the king should be wonne sud∣denly, by beholding any suppliant so sadly attired, to grant any thing that was not just and right.

Vers. 4. So Esthers maids, and her chamberlains came and told it her.] To wit, how Mordecai sate mourning before the kings gate in sackcloth and ashes and with his clothes rent, vers. 1.2. for they could not tell her of that which is related

in the foregoing verse, to wit, what wailing there was amongst the Jews in the pro∣vinces abroad.

And she sent raiment to cloth Mordecai, &c.] To wit, by way of comforting him; or that he might come into the court, yea happely that he might come to her and acquaint her with the cause of his sorrow.

Vers. 7. And Mordecai told him of all that had happened unto him, &c.] That is, he told Hatach, whom Esther had sent to him, how Haman had taken offence at him for not bowing to him, and how in his rage he had procured a decree for the destroying the whole nation of the Jews; which was doubtlesse the more grievous to Mordecai, because it proceeded from the rage of that proud wretch against him in particular.

Vers. 8. And to charge her that she should go in unto the king, &c.] To wit, in the name of Mordecai, whom she still reverenced as her foster father, chap. 2.20. Esther did the commandment of Mordecai like as when she was brought up with him: and for a publick service of Gods Church, notwithstanding her greatnesse, he doubted not to lay a charge upon her.

Vers. 11. Whosoever, whether man or woman, shall come unto the king into the inner court, who is not called, there is one law of his to put him to death, &c.] Thus the Persian kings provided for their own safety; and withall (as they conceived) to work the more ••aw and reverence in the hearts of the people.

But I have not been called to come in unto the king, these thirty dayes.] This she addes, as a ground of some fear lest the kings affection toward her should by some means be abated; and if so, her attempting to go in to the kings presence without a call must needs be perillous.

Vers. 16. I also and my maidens will fast likewise.] It is evident that on the third of the three dayes appointed for the fast, chap. 5.1. Esther laid by her mour∣ning weeds, and put on her royall apparell, and feasted the same day, vers. 4, 5. both the king and Haman, and there is no doubt to be made, but that she went in to the king ere the last of their fasting was ended, purposely that she might then venture to go in to the king unsent for, when her brethren were imployed in fasting and prayer, to beg of God that the king might shew her favour. Either therefore this is meant onely, that as they fasted so would the likewise, and not that she meant to fast three entire nights and dayes as they should; or else it must be said, that as they, so she likewise fasted three dayes, night and day, because she fasted three nights (for the Jews began their dayes at the evening) and part of the third day; much after the ex∣pression of the time of Christs being in the grave, Matth. 12.40. Nor needs it seem strange that she undertakes for her maids, that they should fast likewise: for first, though they were before of an other religion, yet doubtlesse she did what she might to instruct them in the knowledge of the true God: and secondly, partly by her fa∣vour at first with Hegai the kings chamberlain, chap. 2.8, 9. and partly by the re∣spect afforded her by all when she was queen, she might well have liberty to make choice of her own servants, and so might choose such as were of the stock of the Jews.

And if I perish, I perish.] That is, I referre my self to Gods good providence; not being unwilling to die, rather then shrink from my duty herein. And indeed considering what had befallen Vashti the former queen, for disobeying the kings command, she could not but think there was much danger to attempt to go in to the king against the law.

CHAP. V.

Vers. 1. NOw it came to passe on the third day, &c.] To wit, of their fasting, be∣fore that day was fully ended (of which see the note in the foregoing chapter, vers. 16.) She put on her royall apparell, and stood in the inner court of the kings house, over against the kings house. It seems at the entrance of the kings house there was some large and stately porch (such as was Solomons porch of judgement, 1. Kings 7.7.) where the king sate upon his royall throne (as it is here said) and so by this means, as soon as Esther was come into the inner court, and stood before the kings house, he presently saw her, &c.

Vers. 2. She obtained favour in his sight; and the king held out to Esther the golden sceptre, &c.] To wit, in token that he called her to come near to him, and consequently had pardoned her coming in to the inner court, not being sent for: and indeed considering what absolute obedience the Persian Monarchs required of their subjects to all their decrees, and that Vashti his former queen (whom happely he had formerly loved as well as Esther) was cast off for as small an offence as this of Est∣hers, and withall that it was above thirty dayes since Esther was called in to the king (which was hinted, chap. 4.11. as some ground of fear, lest the heat of the king to her began to abate) we may well think there was a speciall hand of God in moving the kings heart to shew her favour, which was the gracious answer returned to his peoples fasting and prayer.

So Esther drew near, and touched the top of the sceptre.] As happely the custome was, and that as a sign of reverence and subjection, and of her thankfull apprehen∣ding and embracing that favour he had now afforded her, by holding out that his sceptre unto her.

Vers. 3. What is thy request? it shall be even given thee, to the half of the kingdome.] This was it seems a proverbiall speech, whereby in those times princes used liberally to promise what ever should be desired, though not intending literal∣ly, that if they asked half of the kingdome it should be given them. As we see in the promise of Herod to the daughter of Herodias, Mark 6.23. And he sware unto her, whatsoever thou shalt ask of me I will give it thee, unto the half of my kingdome.

Vers. 4. Let the king and Haman come this day unto the banquet that I have prepared for him.] Esther shewed much wisedome in desiring that this favour might be done her, before she made known the petition she had to make unto the king: first, because by her intended entertaining the king at a feast she hoped his love might yet further be enflamed towards her: secondly, because she might not hold it so safe to discover at this time either her parentage or petition, when the king was attended with his nobles and courtiers, who out of their zeal to have the decrees of the Per∣sians preserved irrevocable, or in favour to Haman, might oppose her request for the recalling of that decree concerning the Jews, which the king had made; but judged it more seasonable to do this at a private banquet, where onely her own servants might be by to attend them: thirdly, because Haman not being now present, what she alledged against him might be presently carried to him, and then he might have slipped away and hid himself: and fourthly, because when men are merry and fro∣lick at feasts, they used to be the freer to grant any boon to those they affect. And so likewise it was politickly also done to invite Haman together with the king: first, that she might to his face accuse him (a good evidence that she spake nothing but

truth) of the plot he had to take away her life, together with the rest of her people: and secondly, that he might not privately by false suggestions disswade the king from believing her complaint.

Vers. 6. And the king said unto Esther at the banquet of wine, What is thy petition?] Anciently it seems, the meat being removed, they used to have a second banquet of fruits and wines, which therefore they called the banquet of wine: for with their meat they drank wine mixed with water.

Vers. 7. My petition, and my request is, &c.] That is, my petition and request for the present is onely this; that the king and Haman would yet once more come to morrow to a banquet which I shall prepare for them, and then I will do as the king hath said, vers. 8. that is, make known that great suit which I have unto the king. In this second deferring the propounding her petition to the king, she might have an aim to get the better hold of the king, by endearing him with so pleasant entertain∣ments, and to ripen her hopes by working in the mind of Ahasuerus a fore-conceit of the greatnesse and difficultie of that suit that was so hardly drawn forth. But with∣all, doubtlesse God did by his secret providence incline her heart hereto, that in the interim he might advance Mordecai before her feast was prepared; and so she might have the better assurance of obtaining her suit, both for the deliverance of the Jews, and the ruine of Haman, and Gods hand in the businesse might be the, more evident∣ly seen.

Vers.. 9. When Haman saw Mordecai in the kings gate, that he stood not up, nor moved for him, &c.] So farre was Mordecai from adoring Haman, or bowing down to him, as was enjoyned, that he would not so much as move to him when he went by. He might have heard how Esther had found favour with the king, which might raise his courage to a more scornfull contempt of this his professed adversary; however, this makes it most probable that it was not divine adoration onely that he refused to yield him. See the note, chap. 3, 2.

Vers. 11. And Haman told them of the glory of his riches, &c.] To wit, thereby to aggravate Mordecaies offence in daring for all this to despise him as he did.

Vers. 14. Let a gallows be made of fifty cubits high, and to morrow speak thou unto the king, that Mordecai may be hanged thereon.] This in their pride and rage and servile stooping to Haman they advised him to do, not considering nor regarding the singular service which Mordecai had done for king Ahasuerus, chap. 2.21. &c.

CHAP. VI.

Vers. 1. ON that night could not the king sleep, &c.] The kings head might perhaps be troubled with thinking what great request it should be that Esther had to make, that was so hardly drawn from her; but doubtlesse beside, there was a speciall hand of divine providence in keeping the king awake; for Mor∣decai might have been hanged before Esther had known any thing of it. (Haman be∣ing come early the next morning, vers. 4. to beg this of the king) had not the Lord kept him from sleep, and directed him to reade in that place of the Chronicles where Mordecaies service was recorded, and so made way to his advancement.

Vers. 3. Then said the kings servants that ministred unto him, There is nothing done for him.] Here it is said expressely, that nothing had been done for Mordecai; yet we see what is said in the Apocryphall additions, chap, 12. vers. 5, 6. So the king commanded Mordocheus to serve in the court, and for this he rewarded him. Howbeit,

Aman the son of Amadatheus the Agagite, who was in great honour with the king, sought to molest Mordocheus and his people, because of the two Eunuchs of the kings.

Vers. 4. And the king said, Who is in the court, &c.] That is, in the outer court: for it was death for any body to come into the court, except he were called by name chap. 4.11.

Now Haman was come into the outward court of the kings house, to speak unto the king, to hang Mordecai, &c.] Hereby it appears that it was towards day ere that was read to the king which Mordecai had done, whereupon followed that enquiry, what had been done for the honouring of the man that had done him such good service.

Vers. 6. And the king said unto him. What shall be done unto the man whom the king delighteth to honour?] Though the king knew of no difference betwixt Haman and Mordecai, yet he suppressed Mordecaies name; and thus the Lord by his provi∣dence brought it about, that even Haman himself should to his greater vexation ap∣point the honours that should be done to Mordecai; and that at a time when he was come to desire of the king that he might be hanged, and with full assurance that he should have obtained his desire.

Vers. 10. Take the apparell and the horse, as thou hast said, and do even so to Mordecai. &c.] Though the crown royall whereof Haman spake also, vers. 8. be not here expressed by the king; yet it is implyed in the following words, where Haman is enjoyned to do to Mordecai just as he had said, Let nothing fail of all that thou hast spoken, if afterwards he wore a crown of gold, chap. 8.15. And Mordecai went out from the presence of the king in royall apparell of blew and white, and with a great crown of gold, much more when he was carried in such pomp through the city.

Vers. 11. And proclaimed before him, Thus shall it be done unto the man whom the king delighteth to honour.] That is, by Heraulds he caused it to be proclaimed.

Vers. 12. And Mordecai came again to the kings gate.] That is, having received that honour related in the former verse, he returned to his ordinary office (as it see∣meth) and attendance at the kings gate, as not being puffed up herewith, nor yet rid of his fears, concerning that cruell decree for the massacre of the Jews, nor know∣ing how Esther had sped in her suit against Haman (though by this sudden change he might hope that something was done) and therefore desirous still to hearken what should be the event of Esthers petition to Ahasuerus.

But Haman hasted to his house mourning, and having his head covered.] To wit, for shame and grief, because that honour, which he was so confident should have been conferred upon himself, was conferred upon his enemy, and himself was forced to be a chief actour therein. See 2. Sam. 15.30.

Vers. 13. If Mordecai be of the seed of the Jews, before whom thou hast be∣gun to fall, thou shalt not prevail, &c.] This they conclude for certain, both because they might well think, that Mordecai having thus gotten the start of him, and being exalted above him, would be revenged on him (as favourites use to seek the ruine of those that were favourites before them) because he had plotted to destroy both him and all his people: and also because what they had observed formerly concerning Gods miraculous pleading for his people against all their enemies, they saw now confirmed in this unexpected advancement of Mordecai, and might thence well guesse that God was now making way to the mine of Haman.

Vers. 14. And while they were yet talking with him, came the kings cham∣berlains, and hasted to bring Haman, &c.] If Harbonah mentioned, chap. 1.10, was one of these, no marvell though afterwards he told Ahasuerus of the gallows that Haman had set up for Mordecai, since he might perhaps then see them at this his going to fetch Haman to Esthers banquet.

CHAP. VII.

Vers. 2. ANd the king said again to Esther, on the second day, at the banquet of wine, &c.] See the note, chap. 5.6.

Vers. 4. For we are sold, I, and my people, to be destroyed, &c.] She saith they were sold, because as those things that are sold are delivered over to the will and pleasure of those to whom they were sold, so were they delivered over to the po∣wer and pleasure of their enemies; and withall because there was a summe of money proffered to the king, even ten thousand talents of silver, that they might be thus de∣livered into the power of their enemies, that they might have free liberty to kill and destroy them.

But if we had been sold for bondmen and bondwomen, I had held my tongue, &c.] To wit, because it would not have been so bad for them to be sold for bondmen, as to have all their lives in an instant taken away without all hope of recovery; and withall, because by their sale and bondage, some profit might have redounded to the king (although indeed, as she addes in the following words, the losse of the king in his tributes would have been so great, that nothing the enemy could have effected, no not by selling us for bondslaves, could possibly have countervailed the kings dam∣mage) but to be delivered up to be slain to our utter vaine, and without any shew of profit to the king (for the losse of so many usefull and loyall subjects would have been an irrecoverable losse) this was most insufferable.

Vers. 7. And the king arising from the banquet of wine in his wrath, went into the palace garden.] As not able to endure the sight of Haman, and therefore fling∣ing away in a chase, and so nettled with vexation and shame, that he had so rashly suffered himself to be so abused, that he knew not where to rest nor which way to turn himself, and withall that he might by himself deliberate what was fit to be done in this case.

Vers. 8. And Haman was fallen upon the bed where Esther was, &c.] To wit, the bed whereon she had sate at the feast (for on the beds they used then to eat, as is noted before, chap. 1.6.) The king returning out of the garden, there was Ha∣man fallen prostrate at the feet of the queen, to make request for his life, vers. 7. yea and some adde that it was the custome of those times, that those that came to fall down before great persons were wont to clasp their hands about their feet or knees, as the good Shunamite did to the Prophet Elisha when she came to begge for her sonnes life, 2. Kings 4.27. (concerning which see the note there) whereupon it was that the king brake forth into these following words of wrath and disdain, will he force the queen also before me in the house? not that he could think that Haman meant any such thing, but onely to imply that he looked upon him as an impudent wretch that would almost dare to do any thing, and that his servants might perceive that he meant they should carry him away as a person lothsome and abominable in his sight; yea indeed it was just with God that he that had falsely accused the people of God to the king, should now by the king be charged with that he never intended.

As the word went out of the kings mouth, they covered Hamans face.] That is, perceiving the kings mind, they apprehended him as a condemned man, and as the custome it seems was amongst the Persians, they covered his face as one unworthy to behold the kings face or the light of the sunne, and therefore sentenced to the dark∣nesse of death; whereto some conceive there is an allusion, Job 9.24. The earth is given into the hand of the wicked, he covereth the faces of the judges thereof, &c. and Isa. 22.17. The Lord will carry thee away with a mighty captivitie, and will surely cover thee.

Vers. 9. And Harbonah, one of the chamberlains, said before the king, &c.] See the note chap. 6.14.

Vers. 10. So they hanged Haman on the gallows he had prepared for Morde∣cai.] Which stood in Hamans house or court, as before; so verifying that Psal. 7.15, 16. but besides, that we may judge the better of the Apochryphall additions of Esther, it will be well to compare with this that which we find there, chap. 16.18. For he that was the worker of these things is hanged as the gates of S••sa with all his family.

CHAP. VIII.

Vers. 1. ON that day did the king Ahasuerus give the house of Haman the Jews enemy unto Esther.] That is, his house together with all his e∣state and goods, whereof ere while he had so much boasted, chap. 5.11. which be∣ing forfeited to the king were at his disposing, to be bestowed on whomsoever it pleased him.

And Mordecai came before the king, &c.] That is, he was called and chosen to be one of his continuall houshold attendants, and taken into his especiall favour; yea happely one of those princes that saw the kings face, that is, that had alwayes free accesse into his presence, chap. 1.14. and that because he acknowledged him now to be his kinsman by his queen Esther, as the words following do plainly im∣ply, for Esther had told what he was to her.

Vers. 2. And the king took off his ring which he had taken from Haman, and gave it to Mordecai.] Some conceive that this was not that seal wherewith the king used to seal the decrees which were sent forth in his name (which for that onely pur∣pose, say they, he gave to Haman, chap. 3.10. &c. and therefore no doubt had it a∣gain after that decree was sealed) and this they held, because there was not any rea∣son why that should be now given to Mordecai: rather they judge that this was one of those rings which were usually given, as a mark of honour, to those that were the chief princes and counsellours of state about the king; which having been formerly given to Haman was taken from him when he was condemned to death, and given now to Mordecai: but because the text speaks plainly of one special ring, the king took off his ring, &c. I rather think that this was that very ring before spoken of, chap. 3.10. and that Mordecai was now made keeper of the kings signet, as Haman had been; whence it was that he wore those badges of honour▪ vers. 15. And Mor∣decai went out from the presence of the king in royall apparell of blew and white, and with a crown of gold, and with a garment of fine linen, and purple, &c. and that he is said to have been great in the kings house, chap 9.4. and next unto him king A∣hasuerus, chap. 10.3.

And Esther set Mordecai over the house of Haman.] That is, she committed

it, and all he had to Mordecaies care and charge, to be by him disposed and ordered as might be for her best advantage.

Vers. 5. Let it be written to reverse the letters devised by Haman, &c.] Esther wisely, would not take any notice of the kings consenting to this bloudy decree, lest she should seem to cast the least blame upon him; and withall she knew well that a decree established by the king, by the Laws of the Persians, might not be reversed, Dan. 6.—15. The Law of the Medes and Persians is, that no decree nor statute which the king establisheth may be changed: and therefore to give him a hint to re∣verse it, as a decree devised by Haman, and surreptitiously written and sealed, and sent forth by him; she makes no mention at all of the king, but calls them letters de∣vised by Haman, which he wrote to destroy the Jews.

Vers. 7. I have given Esther the house of Haman, and him they have hanged up∣on the gallows, because he laid his hand upon the Jews.] That is, he intended and endeavoured so to do: having assigned a decree to have them all slain.

Vers. 8. Write ye also for the Jews, as it liketh you, in the kings name, and seal it with the kings ring, &c.] It seems the king would not pretend that the former let∣ters were devised by Haman without this direction, because he knew to the contra∣ry, nor could yield to the reversing of the former decree, which was against the law and custome of the Medes and Persians; but let them write what they could devise in favour of the Jews, and for their preservation, so the former decree were not in expresse terms reversed, he consented freely to it: and indeed that this was the mean∣ing of this which the king here said, we may the rather think, because in the new decree which Mordecai sent forth, vers. 11. no man is forbidden to offer violence to the Jews, nor is the magistrate commanded to assist them, onely the Jews are allow∣ed to stand upon their guard; which shews that Mordecai was restrained to this, that he might not in expresse terms reverse what was published in the former decree.

Vers. 9. Then were the kings scribes called at that time in the third moneth (that is, the moneth Sivan) &c.] Which containeth part of May and part of June. The decree for the slaying of the Jews was made on the thirteenth day of the first moneth, chap. 3.12. so that this calling of the kings scribes to make a new decree, was two moneths and ten dayes after the former decree was made; all which time we may well imagine that the people of God were in a very sad condition; but yet their be∣ing eight moneths and twenty dayes still behind, ere the day at first appointed for the slaughter of the Jews should come, to wit, the thirteenth day of the twelfth moneth, all this time they had to provide for their own defence.

It was written (according to all that Mordecai commanded) unto the Jews, and to the lieutenants, &c.] To the Jews, because it concerned their securitie; and to the governours, that they might publish it, and not hinder the Jews in their just de∣fence. And whereas it is said that this decree was sent to every province, according to the writing thereof, for this, see chap. 1.22.

Vers. 11. To gather themselves together, and to stand for their life, to destroy, to slay, &c.] Thus by the former decree standing still in force, the nations of each province were authorized to destroy the Jews; and by this second edict the Jews were authorized to destroy those that should set upon them, which the Jews, being but a few in comparison of those they lived amongst, could have never done by their own strength, had not this discovery of the change of the kings mind, and this inti∣mation

of his desire much abated the malice of their enemies; yea, had not God miraculously prospered this weak means for their preservation.

Vers. 14. And the decree was given at Shushan the palace.] That is, there it was dated signed and sealed; and then afterwards there, as in other places, it was pub∣lished and proclaimed.

Vers. 15. And the citie of Shushan rejoyced and was glad.] See the note, chap. 3.15.

Vers. 16. The Jews had light and gladnesse, and joy and honour.] Light may be here set against the darknesse of affliction, as gladnesse against sorrow; or else gladnesse joy and honour may be added to explain what was meant by light; of which, see the note 2. Sam. 22.29.

Vers. 17. And many of the people of the land became Jews; for the fear of the Jews fell upon them.] They became proselytes, and conformed themselves to the Jewish religion: some perhaps seriously, as being wonderfully affected with this mi∣raculous manifestation of Gods watchfull providence over this people, whom they did now therefore fear and reverence, as the Lord of heavens darling people; but others again fainedly, and with a dissembling heart, merely to curry favour with Esther, Mordecai, and the rest of the Jews, and for fear they should destroy them by warrant of that new decree which was now come forth.

CHAP. IX.

Vers. 1. IN the day that the enemies of the Jews hoped to have power over them, though it was turned to the contrary, &c.] This is noted to shew how false and deceitfull the lots which Haman cast proved in the conclusion; that day which was designed as the onely lucky day for the massacre of the Jews proved quite contrary, a happy day to them, and fatall to their enemies.

Vers. 2. And no man could withstand them: for the fear of them fell upon all people.] Hereby it appears that on the thirteenth day of the twelfth moneth the enemies of the Jews in severall places, yea, even in the citie of Shushan it self, where Ahasuerus lived vers. 6. took up arms, and went about to massacre the Jews, accord∣ing to the sentence of the first decree, chap. 3.13. notwithstanding the second decree that was sent out after it, chap. 8.10, 11. wherein the Jews were allowed to gather themselves together and to destroy all those that should set upon them. Esther there∣fore they took this second edict to be a reversing of the first, which was against the laws of the Medes and Persians chap. 8.8. and therefore they were enraged at it, and would not obey it; or else, happely they did not believe that this second edict was in∣deed sent forth by the king, but was onely the device of Mordecai, or at least would not believe it, as being loth to be beaten off from destroying the Jews, whom they ha∣ted with a deadly hatred, and had long assured themselves that they should now have liberty to wreak their teen upon them, and therefore were resolved to put in execution the first decree: now herein was the wonder, that the Jews being a few to speak of, should be able to stand against their enemies; but the reason of this is given, that God struck their enemies with such terrours & fears, that they were not able to withstand them. The rulers for fear helped the Jews, vers. 3. many others no doubt durst not stirre, and those that had with great confidence armed themselves, when the Jews as∣sembled themselves and stood for their lives, vvere suddenly daunted, and so easily slain by the Jevvs; and thus God did immediatly, more for the preservation of the Jevvs by making them terrible to their enemies, then all that Esther and Mordecai had done.

Vers. 6. And in Shushan the palace the Jews slew and destroyed five hundred men.] It is above all strange, that in Shushan the city royall, called here Shushan the palace, where the kings favour to Mordecai and the rest of the Jews could not be unknown, there should be so many found, that would obstinately undertake the massacring of the Jews, in confidence of the first decree, chap. 3.13. notwithstanding by the second decree, chap. 8.10.11. the Jews were allowed to kill and destroy all their enemies that should set upon them. But for this we must consider, first, that when wicked men are hardened of God that they may be destroyed, they do usually thus violently rush upon their own ruine, the vengeance of God not suffering them to rest: and second∣ly, that in likelihood there were many of the faction of Haman, that being enraged with the death of their great lord, and the sudden preferment of Mordecai, were mu∣tinously inclined, and ready enough therefore to be stirred up to this attempt by Ha∣mans ten sonnes, that were ringleaders to the rest, as by their death is evident.

Vers. 10. The ten sonnes of Haman the sonne of Hammedatha, the enemy of the Jews, slew they.] To wit, those before mentioned by name in the three foregoing verses (for by Hamans boasting of the multitude of his children, chap. 5.11. And Haman told them of the multitude of his children, it may seem he had more beside these: how this agrees with the Apocryphall additions of Esther, we may see, chap. 16.18. where it is said, that in the decree, by warrant whereof the Jews did now slay their enemies, there was mention made that not Haman onely, but also all his family with him were then hanged already.

But on the spoil laid they not their hand.] Though by the kings decree they might have done it, chap. 8.11. Take the spoil of them for a prey: and that because they would hereby make it evident, that they aimed not at the enriching of themselves with the spoils of those they had slain, but only at their own necessary and just de∣fence, and that it might not be said, that they had slain any one causelessely onely to get his estate.

Vers. 11. On that day, the number of those that were slain in Shushan the pa∣lace, was brought before the king.] The report of this which had happened in the city, was soon brought unto the king, perhaps by some that would willingly have stirred up the kings wrath against the Jews.

Vers. 13. Let it be granted to the Jews which are in Shushan, to do to morrow also according to this dayes decree.] To wit, by slaying those who this day set upon the Jews, but escaped their hands and were not slain by them, as these five hundred were. And this no doubt she desired, as aiming at Gods glory in the revenge of his peoples enemies, and at the peace of the Church, which might else afterwards be disturbed by these that were now for the present escaped.

And let Hamans ten sonnes be hanged upon the gallows.] That is, let the dead bodies of these sonnes of Haman, who were this day slain with others, be for their greater reproch and the terrour of others, hanged upon the gallows whereon their father was before hanged.

Vers. 16. But they laid not their hands on the prey.] See above vers. 10.

Vers. 17. On the thirteenth day of the moneth Adar, &c.] The drift of the words in the three following verses is to shew, that the other Jews that lived not at Shushan slew their enemies on the thirteenth day, and then rested and kept a day of feasting on the fourteenth day, whereas the Jews at Shushan slew their enemies both

on the 13^th. and 14^th. dayes, and so kept not their day of feasting till the fifteenth day.

Vers. 20. And Mordecai wrote these things, and sent letters unto all the Jews, &c.] That is, in the writings and letters which he sent unto the Jews concerning their kee∣ping the feast of Purim, he wrote the relation of these things before mentioned, as the ground of this annuall festivity; or else it may be meant more generally, that Mor∣decai was the pen-man of the holy ghost, in writing this whole book of Esther.

Vers. 21. To stablish this among them, that they should keep the fourteenth day of the moneth Adar, and the fifteenth, &c.] To wit, because on the fourteenth day the countrey Jews rested from slaying their enemies, and those in Shushan not till the fifteenth; and so they were taught to rejoyce in one anothers welfare. But was not this unlawfull like that sin of Jeroboams, 1. Kings 12.33. I answer, No, and that be∣cause it was a politick ordinance for civill respects, and not any addition to the wor∣ship of God.

Vers. 22. Dayes of feasting and joy and of sending portions one to another, and gifts to the poore.] As their custome was in all their solemn festivities, Neh. 8.10. Then he said unto them, Go your way, eat the fat, and drink the sweet, and send portions unto them for whom nothing is prepared, &c.

Vers. 26. Therefore for all the words of this letter, and of that which they had seen concerning this matter, and which had come unto them &c.] This clause is added, be∣cause of those things related in these letters, concerning the danger the Jews were in, and their deliverance from that danger, which moved them to take upon them to keep the feast of Purim: some of them they had seen with their own eyes in their se∣verall dwellings (as the decree that was brought from the king for the destroying of the Jews, and the preparations that were made by the enemies, to put this decree in execution; and the second decree likewise, wherein the Jews were allowed to defend themselves, and to slay their enemies, and the slaughter which thereupon they had made amongst them) and again some other things had been onely brought unto them by relation from others as Hamans casting of lots, and many others of the like nature.

Vers. 29. Then Esther the queen the daughter of Abihail, and Mordecai the Jew, wrote, &c.] the former letters whereby the Jews were in all places appointed to keep yearly the feast of Purim, on the fourteenth and fifteenth day of the moneth A∣dar, in memory of this great deliverance were written by Mordecai, vers. 20. and therefore was that festivall usually afterwards amongst the Jews called Mordecaies day, 2. Maccha. 15.36. but then afterwards again perhaps the next yeare, lest they should not hold on in the yearely observing this feast, as fearing lest the celebration hereof should embitter the minds of the people against them, amongst whom they lived, by renewing the memory of that great slaughter which the Jews had made a∣mongst them, Esther also now with Mordecai wrote a second letter to enjoyn the continuance of this anniversary feast, and that with all authority; urging it by all means, and strictly enjoyning it as farre as by their authority they might, the better to confirm this second letter, and that there might be no question made of doing what was therein so strictly and firmly enjoyned.

Vers. 30. And he sent the letters unto all the Jews, &c. with words of peace and truth.] The meaning of this clause is, either that in these letters he did enjoyn them to live peaceably amongst themselves, and with others also, and not to insult over the nations because of their own present prosperity; or else that he did com∣fort

or encourage them, by giving them assurance that they should enjoy peace and truth, and putting them out of doubt and fear.

Vers. 31. And as they had decreed for themselves and for their seed, the matter of the fastings and their cry.] Severall wayes is this understood by Expositours. For first, some understand it as in relation to their fasting and praying three dayes together, when Esther was to go in to Ahasuerus to make supplication for the Jews, chap. 4.16. to wit, that as then in their great danger, Esther and Mordecai appointed them certain dayes for fasting and prayer with strong cryes and tears, so now they appointed certain dayes of yearely praise and thanksgiving for their great delive∣rance. Secondly, some understand it thus, that as they had decreed for themselves and their posterity, that the thirteenth day of the moneth Adar should for ever be kept as a fasting day, in remembrance of their fasting, when Haman had procured his bloudy decree against them, so they decreed likewise to keep the fourteenth and fif∣teenth dayes, as dayes of feasting, in memory of their miraculous deliverance from that decree. And thirdly, others take it thus, that as they had formerly decreed for themselves and their posterity to keep certain dayes of publick humiliation with fa∣sting and prayer, in remembrance of the desolation of Jerusalem, when the city was taken, and the Temple burnt by the Babylonians, which were those whereof the pro∣phet Zachary speaks, Zach. 7.5. When ye fasted and mourned in the fifth and se∣venth moneth, even those seventy years, did ye at all fast unto me, even unto me? so now it was decreed, that they should for ever keep this feast of Purim in remem∣brance of their joyfull deliverance from the plot of Haman. And indeed, first, be∣cause the text here speaks of fasts decreed for all the Jews and their posterity, and that fast desired by Esther, chap. 4.16. was onely kept in Shushan. And secondly, be∣cause we find it not in the story any where, that there was a fast for ever kept on the thirteenth day in memoriall of that fast (and indeed, that they kept a fast in remem∣brance of a fast, or a danger from which they were delivered, seems not probable) therefore the last Exposition is I conceive most satisfactory.

Vers. 32. And the decree of Esther confirmed these matters of Purim, and it was written in the book.] That is, in the book of their publick acts, or the book of their civill statutes and ordinances, besides those of Moses laws.

CHAP. X.

Vers. 1. KIng Ahasuerus laid a tribute upon the land, and upon the isles of the sea.] That is, both the continent and the isles under his dominion: per∣haps this is here inserted, as being intended onely of the reimposing of the tribute whereof there was granted a release for a time at Esthers marriage, chap. 2.18. Then the king made a great feast unto all his princes and his servants, even Esthers feast, and he made a release to the provinces, &c. yet it may be also added to shew how God punished the nations for their late greedy gaping after the lives and estates of Gods people; or to make way to that which follows, vers. 3. how Mordecai sought the weal of his people, perhaps by procuring them favour in regard of this tribute. And indeed some Expositours understand this of the tribute imposed by Xerxes, for that great expedition of his against Greece.

Vers. 3. Seeking the wealth of his people, and speaking peace to all his seed.] That is, to the Jews his countrey men; for whom he was alwayes ready to speak to the king, and to do what ever might be for their peace and welfare.

FINIS.