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 Pharaoh 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 Solomons wife might not be suffered to dwell there and that even after the ark was already removed thence into the Temple we reade not any where else that the presence 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 because the ark had been there yea the words seem to imply that all places were esteemed 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 given 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 David 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 embraced the faith of Israel should dwell in the house which had been holy in this regard 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 respect 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 peculiarly 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 whatsoever 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 precious 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 fortified also
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 pronounced against the Canaanites in generall Gen. 9.25 And he said Cursed be Canaan 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 under 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 royall 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 supply 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 concerning 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 into a confederacy to go with their united forces against the Israelites chap. 9.1 But now these that dwelt â—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 certain 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 consider of how great importance it was for the Israelites to get the cities of the Gibeonites into their power and how also in point of conscience Joshua was bound to relieve them that had now yielded up themselves to be their servants it will easily appear 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 Israelites for though it be said in that place of the Chronicles that these towns were after 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 Israel 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
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 possible 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 principally 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 jealousie 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 content 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 meddle 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 sacred 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 carefull 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 before 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 Sanctuary 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 implies 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
doubt because his faith was also accompanied and assaulted with doubtings and fears as we may see by Deborahs 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 womans 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 together 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 Ephraim 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 father 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 wonder 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 concerning 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 Naphtali 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 prevailed 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 Josephus 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 manner 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 because the Lord turned the heart of this heathenish king towards them and that happely 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 ruine 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 extraordinary warrant and authority from God And when he had turned in unto her into the tent she covered him with a mantle 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 already she had purposed with her self Vers 19. And she opened a bottle of milk and gave him drink Though he asked 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 awake 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 lawfulnesse of that she did for though it is said vers 17. There was peace between Jabin 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 inferiour rank whom they have no cause to fear but onely that Jabin had happely upon 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 determined to put an end to his tyranny and besides she might now be moved by a speciall and extraordinary instinct of the Spirit of God which must needs be a sufficient 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 willingly 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 because 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 mountains had melted c. according to that Deut. 2.24 25. Rise ye up take your journey 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 thousand 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 secondly 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 idolatry Because a great part of the strength of their cities was in their gates therefore
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 therefore 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 incomprehensible 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 nature 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. Neither the person sacrificing nor the place where they offered this sacrifice were warrantable 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 cannot 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 sacrifice 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 miraculous 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 generally 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 unleavened cakes and there arose fire out of the rock consumed the flesh and the unleavened 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 concerning 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 Philistines 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 revelation or by a strong instinct of the spirit which he knew well
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 people 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 either 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 attend 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 vowed 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 discretion 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 thereupon 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 vehemency of a transported mind which at the same time he might also discern in her but especially 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 sorrowfull spirit c. Though Eli had most unjustly charged Hannah with drunkennesse yet we see with what meeknesse she seeks to clear her self of that fault by giving him to understand first that she was a woman of a sorrowfull spirit and therefore 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 favourites 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 desire 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 testifie 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 extraordinary 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 consented 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
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 together 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 again 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 upon 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 darknesse 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 speechlesse 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 being cut off from the land of the living for such are said to dwell in silence Psal 94.17 Vnlesse 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 punish 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 vengeance 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 arrows 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
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 Samuels 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 wounding and a young man to my hurt He particularly puts them in mind of Gods delivering 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 protection 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 harvest 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 because hereby they might see their folly both in rejecting the Lord such a mighty protectour 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 terrible 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 understand 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 rather 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 occasion 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 reigned 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 appointed 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
Christs government to wit because God the father appointed him to be our king according to that Psal 2.6 I have set my king upon my holy hill of Sion and in that David rejected not these Israelites that so long opposed the government which they knew God had appointed there is an intimation of comfort for those that being convinced of the truth of the Gospel do yet stand out a long time against knowledge to wit that if at last yet they repent and come in Christ will not reject them Vers 3. And king David made a league with them in Hebron before the Lord. To wit concerning the government they binding themselves to obey him as their king and he binding himself to forget all that was past and to govern them like a good king according to the Law and because this was done with invocation of God as a witnesse of their league therefore it is said that this league was made before the Lord. And they anointed David king over Israel This was the third time that David was anointed king and so was Christ three times by an audible voice from heaven declared to be the Sonne of God and the promised Messiah First at his baptisme Matth. 3.16 17. And Jesus when he was baptized went straightway out of the waters And lo the heavens were opened unto him and he saw the Spirit of God descending like a dove and lighting upon him And lo a voice from heaven saying This is my beloved Sonne in whom I am well pleased Secondly at his transfiguration Matth 17.5 While he yet spake behold a bright cloud overshadowed them and behold a voice out of the cloud which said This is my beloved Sonne in whom I am well pleased Heare ye him And thirdly a little before his death whilest he was teaching the people John 12.28 when Christ had said Father glorifie thy name then came there a voice from heaven saying I have glorified it and will glorifie it again Vers 4. David was thirty years old when he began to reigne At the same age was Christ also inaugurated as it were into the office of the Mediatour Luke 3.22 23. Vers 6. And the king and his men went to Jerusalem unto the Jebusites the inhabitants of the land c. Jerusalem stood in the very confines of Judah and Benjamin so that part of it which stood on the hill Salem was in Judahs lot and part of it yea the greatest part of it which stood in mount Sion was in Benjamins the men of Judah took that part of it which belonged to them and smote it with the edge of the sword Judg. 1.8 But the children of Benjamin could not drive out the Jebusites out of their portion Judg. 1.21 no not when they had the help of their brethren the men of Judah as may be gathered by that whith is written Josh 15.63 As for the Jebusites the inhabitants of Jerusalem the children of Judah could not drive them out but the Jebusites dwell with the children of Judah at Jerusalem unto this day And therefore we reade that afterward it was a city of strangers when the Levite and his concubine went that way Judg. 19.10 11 12. yea so it continued till this time when David intending not without the instinct of the spirit of God to make Jerusalem the chief seat of his kingdome and having now the advantage of a mighty assembly of the men of warre of Israel that were come up armed to Hebron to make him king took this opportunity and led them forth against Jerusalem resolving that the wresting this out of the Jebusites hands should be his first enterprise Except thou take away the blind and the lame thou shalt not come in hither c. There are many severall expositions of this passage concerning the Jebusites scoffing at David when he came to besiege them But two expositions there are which are both very probable The first which indeed most Expositours follow is this That being over-confident in the strength of the place they in a flouting manner answered David when he required them to yield up the fort that except he could take from them the blind and the lame amongst the inhabitants he should not come in thither implying that though they should man their walls onely with the blind and the lame of the people even they should be able to defend that place against him and all the forces he could make And indeed it seems to have been a place of exceeding great strength because they had held it ever since Joshua entred the land that is almost foure hundred years and yet it was even in the heart of their countrey The second Exposition is That they spake this of their gods in whom they were never a whit the lesse confident because the Israelites despised them except thou take away the blind and the lame thou shalt not come in hither that is even those gods of ours which you in contempt call blind and lame gods shall easily defend us against all thy forces and will in that be found to be neither lame nor blind And indeed this exposition seems best to agree with the following passages in the 8. verse And David said on that day Whosoever getteth up to the gutter and smiteth the Jebusites and the lame and the blind that are hated of Davids soul he shall be chief captain Wherefore they say The lame and the blind shall not enter into the house Nor need it seem strange that they call their own gods blind and lame for this they might do purposely to let the Israelites see how little they were discouraged by these reproches which the Israelites cast upon their idol-gods from putting their trust in them as being most confident of their aid and assistance Vers 7. Neverthelesse David took the strong hold of Sion the same is the city of David For David having proclaimed that whosoever should first scale the walls and so get up to the gutter as it is expressed in the next verse and enter the fort he should be chief captain that is the Generall of his forces Joab the rather happely that he might recover Davids favour whom he had highly offended by killing Abner did hereupon first scale the walls and so was made the Lord General of the kings forces as it is more fully expressed 1. Chron. 11.6 and this was that strong hold of Sion which because it was taken by him was afterward called the city of David Vers 8. Whosoever getteth up to the gutter and smiteth the Jebusites and the lame and the blind that are hated of Davids soul c. That is the blind and the lame Jebusites wherewith they had or pretended they could manne their walls and that it should be sufficient for the defence of the place which are here said to be hated of Davids soul because of that bitter taunt wherewith he had been flouted concerning them and herein David gives his souldiers to understand that if they took the fort
God should plead against us with his great power as Job speaks chap. 23.6 it would soon grind us to powder but his purpose in smiting his children is onely to amend and not to destroy and therefore he doth it with great moderation and pitie Vers 15. But my mercy shall not depart away from him c. That is I will not cast him off from being king as I did Saul It is not that mercy which is the portion of Gods redeemed ones of which the Lord saith here that it should not depart away from Solomon as he took it from Saul for Saul never had any share in this mercy and where God affords this mercy he never takes it away But the mercy here spoken of is onely that of continuing the kingdome to him this mercy the Lord saith should not depart from Solomon he would not utterly cast him off from being king as David had seen Saul cast off whence is that last clause whom I put away before thee Vers 16. And thine house and thy kingdome shall be established for ever before thee c. These words before thee are added because his kingdome should be established in him unto the day of his death and should whilest he yet lived be settled upon his sonne and so should continue in his posterity they seeing and enjoying it till the coming of Christ in whom it should be established for ever Vers 17. According to all these words and according to all this vision so did Nathan speak unto David And herein did Nathan approve his integrity and fidelity he was not ashamed at Gods command to unsay and recant what he had formerly said and to contradict the counsel which himself had given to David ver 3. And Nathan said to the king Go do all that is in thine heart for the Lord is with thee Vers 18. Then went king David in and sat before the Lord c. That is he went into the tent where the ark was and continued there before the Lord for the Hebrew word here used signifies as properly and usually to remain and abide in a place or at a thing as to sit as Gen. 27.44 Lev. 14.8 1. Sam. 1.22 and 20.19 I deny not but that perhaps David might in these his private soliloquies even sitting as elsewhere walking and lying in his bed powre forth his soul unto the Lord in prayer as Moses prayed sitting Exod. 17.12 But Moses hands were heavy and they took a stone and put under him and he sat thereon and Elijah 1. Kings 19.4 But he himself went a dayes journey into the wildernesse and came and sat down under a juniper tree and he requested for himself that he might die and said It is enough now O Lord take away my life But the more probable opinion is either that by this word sat is meant tarried before the Lord or else that he at first sat down in the tabernacle and meditated of Gods goodnesse and mercy to him and afterwards addressed himself to pray unto the Lord that kneeling as the greatest of Gods servants were wont to do Psal 95.6 O come let us worship and bow down let us kneel before the Lord our maker 1. Kings 8.54 It was so that when Solomon had made an end of praying all this prayer and supplication unto the Lord he arose from the altar of the Lord from kneeling on his knees with his hands spread up to heaven Vers 19. And is this the manner of man O Lord God That is this is not the manner of man And some Expositours understand this thus that the settling of such blessings as God had promised upon his posterity was not according to the law of nature that children should inherit the estates and honours of their parents but of Gods mere grace and good will to them But there is more I conceive then this intended in these words David having acknowledged the great goodnesse of God in promising the kingdome to his seed after him and especially in assuring him that his seed should be the Sonne of God and should rule over his people for ever he breaks forth at length into an admiration of this wonderfull goodnesse and mercy of God And is this the manner of man O Lord God thereby implying either that it was not the manner of man to afford such favour of mere grace above all desert or to deal so freely and familiarly with those that are beneath them as God had dealt with him or else that this goodnesse and mercy of God especially in giving his own Sonne to be made man that he might redeem them to himself that were before the enemies of God and the slaves of Sathan and so rule over them as his own peculiar people was far above the mercy that could be expected from the most gracious and mercifull man or else that poore base man could not be in any degree worthy of such mercies as those were nor indeed capable of them according to the ordinary condition of man and so is this place parallel with that Psal 8.4 What is man that thou art mindfull of him or the son of man that thou visitest him which the Apostle applies particularly to Gods mercy in the incarnation of his onely begotten sonne and the advantages and honour that redound to man by this and by the work of our redemption performed by him Heb. 2.6 c. Vers 20. And what can David say more unto thee for thou Lord God knowest thy servant The first clause here And what can David say more unto thee may be understood two severall wayes either that David knew not how to ask more then God of his own free grace had promised him and was ready to conferre upon him and indeed as this passage of Davids prayer is expressed 1. Chron 17.18 it seems best to bear this sense And what can David speak more to thee for the honour of thy servant But then the meaning of the next clause is this For thou knowest thy servant that is thou knowest what is good for me thou knowest my wants and desires better then I can discover them to thee according to that of our Saviours Matth. 6.8 Your father knoweth what things ye have need of before ye ask them or else that he was not able to expresse how highly he esteemed of that goodnesse and mercy he had shewne to him and then the next words for thou Lord knowest thy servant are added to imply that God knew well enough the motions and desires of his heart to praise his name though with his tongue he was not able to expresse them Vers 21. According to thine own heart hast thou done all these great things to make thy servant know them That is of thine own free grace hast thou made all these glorious promises to me and mine that thy servant might know what thou meanest to do for him and his in time to come Vers 23. And to do for you great things and terrible
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 heaven 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 displeasure 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 destruction 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 unexpectly 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 allude 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 ministery 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 because 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 heavens and the highest gave his voice hail-stones and coals of fire Vers 15. And he sent out arrows and scattered them lightning and discomfited 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 weather 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 allusion 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 enemies 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
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 number 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 curiositie 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 people 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 others hold that Joab did sinne in obeying the kings command herein first because Joab perceived plainly that David commanded this causelessely and onely to satisfie his vain glorious humour and so as the commanding of this with such an intention 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 numbring of the people the rather happely because it was like to be some way chargeable and burdensome to the people but he had once angered David before by going 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 command 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 Hivites 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 besides 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 hundred eighty and eight thousand of them for there were four and twenty thousand which
again offended by this thy sinne he propounds unto thee three years famine more shall the famine you are scarce yet rid of begin a new and continue to the end of seven years and these are those three years of famine mentioned 1. Chron 21.12 Or that there be three dayes pestilence in thy land In 1. Chron. 21.12 or three dayes the sword of the Lord even the pestilence in the land and the Angel of the Lord destroying throughout all the coasts of Israel It was not therefore an ordinary pestilence caused by the distemper of the air and other naturall causes which was now propounded to David but a pestilence by the immediate stroke of an Angel which is also evident indeed by this that in three dayes space it went throughout all the coasts of Israel and having continued three dayes did then presently cease Vers 14. I am in a great strait let us fall now into the hand of the Lord c. The famine was to continue severall years the sword to destroy severall moneths and the pestilence to last onely three dayes yet David was in a strait which he should choose and that because they were all sore judgements and David knew well that the pestilence might destroy as many in three dayes as the sword in three moneths or the famine in three years but at last he chose the pestilence and that because he would rather fall into the hands of God then men Let us fall saith he now into the hand of the Lord for though the sword and famine are sent by God yet in them he useth other instruments besides as men in warre and other devouring creatures in famine and besides in the pestilence we depend more immediately upon the Lord for help whereas in warre and famine our help depends very much upon the mercies of men and again usually when the Lord punisheth by men he suffers them to deal more severely and cruelly then himself is wont to deal with them when he takes them into his own hand and this was the main cause why David chose the pestilence yet withall his charitie also was herein remarkable that he chose such a calamitie as would spare the Prince no more then the people whereas in warre he might have got into some strong fort and in famine might have stored up provision for himself and so have hoped to be free Vers 15. So the Lord sent a pestilence upon Israel from the morning even to the time appointed That is from the morning when Gad came to David unto the third day vers 11. For when David was up in the morning the word of the Lord came unto the Prophet Gad c. and Gad came and told it David c. all which day the plague should have continued even the full term of three dayes but then the Lord repented and stayed the hand of the destroying Angel And there died of the people from Dan to Beersheba seventy thousand men To wit besides women and children or else under this word men women are also included as in other places however thus was David punished in that wherein he had sinned his mind was lifted up because of the number of his people and now their numbers are diminished and empaired Vers 16. And when the Angel stretched out his hand upon Jerusalem to destroy it the Lord repented him c. That is on the third day when after the slaughter of many thousands in the other parts of the kingdome the plague was begun in Jerusalem too the Lord repented him of the evil which he had threatned and so before the plague had continued full three dayes the Lord commanded the Angel to stay his hand evident indeed it is that the charge given to the Angel to stay his hand was not till David and the Elders had humbled themselves upon their seeing the Angel with a drawn sword and had offered up a sacrifice as God had enjoyned for so it is said vers 17. that when David prayed he saw the Angel that smote the people and vers 25. David built there an altar unto the Lord. c. So the Lord was entreated for the land and the plague was stayed onely first herein generall this is prefixed that the Lord repented him and commanded the Angel to stay his hand and then afterwards it is expressed how the Lord was wonne to do this to wit by the prayers and sacrifices which David offered unto him Vers 17. And David spake unto the Lord when he saw the Angel that smote the people c. To wit with a drawn sword in his hand and that not in a vision but in a visible shape for not onely David but the Elders also that were with him and Ornan and his sonnes are said to have seen him for Araunah here is there called Ornan 1. Chron. 21.16 David saw the Angel of the Lord stand between the earth and the heaven having a drawn sword in his hand vers 20. And Ornan turned back and saw the Angel and his four sonnes with him and they went and hid themselves Lo I have sinned and I have done wickedly but these sheep what have they done c. To wit in that act of numbring the people for which David had been told that the pestilence was sent amongst them for so it is expressed in 1. Chron. 11.17 David knew well enough that there was too much sinne amongst the people to provoke God to destroy them but he knew withall that the present plague was sent amongst them for his sinne in numbring the people and that it was that did chiefly rend the bowels of David that by his sinne he had caused such a slaughter to be made amongst the people which made him plead so earnestly their innocence in regard of this sinne and to step in as it were betwixt the sword of the Angel and the poor people Let thine hand I pray thee be against me and against my fathers house which may be meant either of his tendring himself alone to be slain in stead of the people for the whole house of his father would have suffered greatly in his death or else as an expression of his reall desire that he and his whole family should be cut off rather then that the people should suffer as they did Vers 18. And Gad came that day to David and said unto him Go up rear an altar unto the Lord in the threshing-floore of Araunah the Jebusite That God by his Angel did send the Prophet Gad with this message to David is evident vers 19. And David according to the saying of Gad went up as the Lord commanded and 1. Chron. 21.18 Then the Angel of the Lord commanded Gad to say to David that David should go up and set up an altar c. though David and the Elders of Israel had humbled themselves in sackcloth and prayed unto the Lord 1. Chron. 21.16 17 18. Yet for the staying of the plague the Lord would have besides an altar
reared and sacrifices offered thereon which was doubtlesse to teach them that there was no way to obtain the pardon of their sinne and the removall of their present judgement but by faith in that propitiatory sacrifice which their promised Messiah was to offer up for them but why was this altar appointed to be reared in the threshing floore of Araunah the Jebusite I answer first to intimate the end of this sacrifice to wit that it was to stay the plague that it might go no further there it was that the Angel appeared in a visible shape with a drawn sword 1. Chron. 21.15 The Angel of the Lord stood by the threshing floore of Ornan the Jebusite thither therefore David was sent to rear up an altar and to offer sacrifices secondly because of Davids fear the Lord having a gracious respect herein to the sad condition of his poor servant which we find expressed 1. Chron. 21.29.30 The tabernacle of the Lord which Moses made in the wildernesse and the altar of tht burnt offerings were at that season in the high places at Gibeon But David could not go before it to enquire of God for he was afraid because of the sword of the Angel of the Lord that is he durst not give over interceding there to go unto Gibeon for fear of the slaughter that might be made in the interim by the sword of the Angel amongst the inhabitants of Jerusalem or else he was so weakened with the terrour of seeing the Angel with a drawn sword that he was not able to go thither and when he could not go to Gibeon what place was then sitter to reare an altar in then that where the Angel appeared with a drawn sword thirdly to signifie the calling of the Gentiles for Araunah being of the stock of the Jebusites though doubtlesse at present a proselite that is one that was converted to the faith of Israel the Lords appointing David to rear an altar in his threshingâ—floore did notably shadow forth that the day should come when God would dwell amongst the Gentiles and be worshipped by them and fourthly because God had determined in this very place to have the Temple built as is evident 2. Chron. 3.1 Then Solomon began to build the house of the Lord in Jerusalem in mount Moriah where the Lord appeared unto David his father in the place that David had prepared in the threshing floore of Ornan the Jebusite and so the Lord would have this place consecrated as it were and endeared to the people by the sacrifice that procured so great a blessing for them as was the staying of this raging pestilence Vers 22. Behold here be oxen for burnt sacrifices and threshing instruments and other instruments of the oxen for wood In 1. Chron. 21.23 there is added that he offered him also his wheat for a meat-offering Lo I will give thee the oxen also for burnt-offerings and the threshing instruments for wood and the wheat for the meat-offering I give it all partly because of the terrour he was stricken into by seeing the Angel with the drawn sword for as it is noted before from 1. Chron. 21.20 both he and his sonnes had seen the Angel and hid themselves and partly because he was told that the altar and sacrifices intended were for the removing of that heavy judgement that lay now upon the people in stead of selling he proffered to give unto David not the threshing floore onely but the oxen also the threshing instruments wheat and all not caring how much he gave for so good a use Vers 23. All these things did Araunah as a king give unto the king The most Expositours do hereupon inferre that this Araunah had been king of the Jebusites and embracing the faith of Israel was content to live as a private man and to let David reigne as king in Jerusalem and indeed in the Hebrew it is All these things did Araunah a king give unto the king but this ground methinks is not sufficient to warrant this conceit rather I conceive this expression is used by way of extolling the bounty of Araunah that he did herein as it were match David the king in bounty carried himself more like a king then a private subject in this his princely bounty Vers 24. And the king said unto Araunah Nay but I will surely buy it of thee at a price c. Some conceive that David would needs give the full price for these things because he would not take away that which was anothers to give unto God as knowing well that sometimes a kings request is in effect a command that subjects do often give what they would not part with but that they dare not but give it but because David might well see that Araunah offered these thing freely it is better said by others that this was from the ingenuity of David because he was not willing to serve God cost-free So David bought the threshing-floore and the oxen for fifty shekels of silver 1. Chron. 11.25 It is said that David gave to Ornan for the place six hundred shekels of gold by weight which seeming difference is thus reconciled to wit that he bought the thresning-floore and the oxen as here for fifty shekels of silver but for the whole place and the ground with the houses where afterward the Temple was built he gave six hundred shekels of gold Vers 25. So the Lord was intreated for the land and the plague was stayed from Israel And this the Lord testified by sending fire from heaven to consume the sacrifices as is expressed 1. Chron. 21.26 and he answered him from heaven by fire upon the altar which must be meant onely of burning the burnt offerings for the sacrifices of peace offerings were not burnt upon the altar but were to be eaten as a holy feast so that it seems the burnt-offerings were first offered on the altar which were miraculously consumed by fire from heaven and then afterwards the peace-offerings were offered upon the same altar ANNOTATIONS Upon the first book of KINGS Otherwise called The third book of the KINGS CHAP. I. NOw king David was old and stricken in years and they covered him c. The scope of these two following books is to declare the history of the Commonwealth of Israel when it was divided into two several kingdomes under the command of the severall kings of Judah and Israel and therefore it is that they are called The books of the Kings The history of Saul and David were related in the two foregoing books of Samuel because they reigned over the whole people of Israel united in one body Onely Solomons reigne is here described and the death of David as making way thereto because in his reigne we are to see the first cause of that following schisme and rending of the kingdome of Israel into two severall kingdomes to wit that of Judah and that of Samaria By whom these books were written we cannot say that they were written by the
and 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 Henâ—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 therefore â—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 thâ—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 iâ— 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 inhabitantâ— 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 Solomon 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. Many Expositours hold that Libanus was a part of Solomons land and that he required 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 measures 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 territories 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 hewed 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 enough 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 Expositors conclude that he was a Proselyte which others deny and that because his people 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 Hebrews 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
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 doubtlesse 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 fastened 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 middle 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 concerning 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 assured 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 carefull 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
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 amongst 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 having 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 obtaining 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 neighbour and be brought before the altar to clear himself by oath as in case where sufficient 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 confesse thy name c. To wit thy Justice by laying all the blame upon themselves acknowledging that they have deservedly suffered and thy mercy and power by seeking to thee for pardon and succour Vers 34. And bring them again unto the land which thou gavest unto their fathers 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
kingdome so that till the one and thirtieth yeare of Asa he was not settled in the throne of Israel yet because he was first made king when he slew Zimri therefore it is added he reigned twelve yeares to wit from his first election for otherwise if we account his reigne from the one and thirtieth yeare of Asa when he was settled in the throne to the eight and thirtieth yeare of Asa when he dyed and his sonne Ahab succeeded him vers 29. it is manifest then that he reigned according to that account but eight yeares Vers 24. And he bought the hill Samaria c. This is given as the reason why it is said in the foregoing verse that he had reigned but six yeares in Tirzah it was because Zimri having burnt the royall pallace in Tirzah Omri bought the hill which was called Samaria of Shemer the owner of it and thereon built the citie Samaria which he made his royall citie the metropolis of his kingdome and so the other six yeares of his reigne he lived there Vers 26. For he walked in all the way of Jereboam c. If he onely continued in the sinnes of Jeroboam how is this rendered as a reason of that which is said before in the former verse that he did worse then all that were before him surely because having seen such fearefull effects of Gods wrath against the former kings of Israel for this their idolatry he notwithstanding continued obstinately therein as it were purposely to provoke the Lord yea and happely did with more violence force and presse the people to that idolatry whence we see there is mention made Mich. 6.16 of the slatutes of Omri to wit concerning that their idolatrous worship of the golden calves Vers 31. He took to wife Jezabel the daughter of Ethbaal king of the Zidonians and went and served Baal c. This wife of Ahabs proved a most wicked wretch and a cruell scourge to the people of God we see Jehu complained of her witchcrafts and whoredomes 2 Kings 9.22 and it is often mentioned that she was the great persecutour of Gods prophets and the great promoter of the idolatry of Baal in the land and therefore it is that S. John cals that false prophetesse that in his time in the Church of Thyatira had seduced many to uncleannesse and idolatry Jezabel Revel 2.20 Baal it seems was the god of the Zidonians and so Ahab marrying a wife from thence did soon set up his wives god in the land of Israel Now this idolatry was farre worse then that of Jeroboams for in that though they had idols to wit the golden calves yet in them they pretended the worship of the true God but in the other they worshipped Baal as their god as is evident in that of Elijah to the Israelites chap. 18.21 If the Lord be God follow him but if Baal then follow him and so again vers 27. Cry aloud for he is a god c. Vers 34. In his dayes did Hiel the Beth-elite build Jericho c. This is here added to shew how many yeares after the curse which Joshua denounced was accomplished Josh 6.26 and that happely the rather as an instance of the horrible profanenesse and contempt of God in these dayes of Ahab for though Jericho belonged to the tribe of Benjamin yet it was at this time it seems under the power of the king of the ten tribes Hitherto Jericho had continued a heap of rubbish no man daring to hazard that curse by rebuilding of it but now this bold wretch Hiel the Beth-elite that is that dwelt in Beth-el undertook the work and paid dearly for it as Joshua had threatned See the note upon Josh 6.26 CHAP. XVII Vers 1. ANd Elijah the Tishbite who was of the Inhabitants of Gilead said unto Ahab c. Of all the Prophets that God raised up in the kingdome of Israel we find not any of whom so many strange passages are recorded both for his courage and miracles as there are of Elijah and therefore at the transfiguration of Christ Matth. 17 3. Elijah as chief of the prophets appeared together with Moses talking with Christ to signifie that both Moses and the prophets had in their severall seasons given testimony to Christ The people of Israel were never so corrupt as they were at this time for now the worship of Baal was established in the land and the worship of the true God was quite disregarded and the prophets and servants of God that would not bow to Baal were persecuted and slain as Elijah complaines chap. 19.10 and yet there were never more prophets sent unto them then there was at that time we see that Obadiah hid an hundred of them in caves chap. 18.13 nor never more glorious prophets as we see amongst the rest in this Elijah a man of transcendent courage and zeal as sitted for these corrupt times whence it is said of the Baptist who in his ministery was also fiery and fervent Luke 1.17 And he shall go before him in the spirit and in the power of Elias c. Against Ahab and Jezabels zeal to promote Idolatry the Lord raised up a prophet that should be as zealous for the opposing of their idolatry and the defence of Gods true worship as we see in this his first encounter with Ahab As the Lord God of Israel liveth saith he before whom I stand that is whom I continually serve according to that in Deut. 10.8 The Lord separated the tribe of Levito beare the ark of the covenant of the Lord to stand before the Lord or in whose presence I now am who is therefore a witnesse of the truth of that which I say there shall not be dew nor rain these yeares but according to my word that is there shall not be dew nor rain these ensuing yeares till I from the Lord shall say that again it shall rain Elijah moved with the horrible wickednesse of Ahab and Jezabel and particularly perhaps with their contempt and scorn of Gods prophets did it seemes by the instinct of Gods spirit pray that the Lord would shut up the heavens for some yeares and not suffer it to rain till he sought unto God that it might rain that so the wrath of God against the iniquitie of those times might be discovered and the pretious account he makes of his Prophets might be manifested and being by the same spirit of God assured that his prayer was heard he came to Ahab and threatned him before hand as is here expressed that he might see it was of God with this approaching drought and as he threatned it came to passe for three yeares and six moneths it rained not Jam. 5.17 Vers 3. Turn thee eastward and hide thy self by the brook Cherith c. When Elijah was gone from Ahab or at least when Ahab began to see there was no rain indeed for a long time as Elijah had said he began to be nettled with his words and enraged against the Prophet
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 indeed 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 under 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 rather 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 neighbouring 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 others that were not his subjects he could not yet by importuning them to deale truly with him he might draw them to it and therefore speaking of both joyntly together 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 against 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 miraculously 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 indeed 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 supernaturall 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 partly 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 principally 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 together 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 gathered from the following relation of that which was afterward done after some vehement concertations betwixt the prophet and the king concerning the idolatry of Baal 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 assembled both the prophets of Baal and the people also that is the heads of the people to see what was done as Elijah had required The foure hundred and fifty prophets of Baal here mentioned were it seems such as were dispersed over the villages 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 Samaria chap. 16.32 33. and are therefore said to have been such as did eat at Jezebels 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 called Carmelites it is a mere phancie and groundlesse conceit Vers 20. So Ahab sent unto all the children of Israel and gathered the prophets 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 consumed 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
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 unfaithfulnesse or want of skill in martiall affairs or by their delicacy and the evil example 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 bodies 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 however 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 standing 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 Omâ—i the father of Ahab the Syrians had made some inrodes into the land of Israel though it be not expressed in the sacred story and taken some cities in that invasion which now he promiseth to restore but how he kept this his promise we may see in the warre which Ahab afterward made against him for the recovery of Ramoth Gilead chapter 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 trading 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 valleys 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 prophets 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 appeares 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 therefore for his disobedience slain by a lion However herein the Lord as in a figure discovered the justice of his punishing Ahab who under a shew and pretence of clemencie spared Ben-hadad whom God had appointed to utter destruction 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 attire 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
Jehoshaphat Did I not tell thee that he would prophecie no good concerning me but evil as if the Prophet had said seeing thou art displeased at what I have said and wilt not believe but that I have spoken it out of ill will I will now largely shew you the whole vision that I saw I saw the Lord sitting on his throne and all the host of heaven standing by him on his right hand and on his left That is the Angels who are the ministers of the God of heaven at whose command they are continually imployed and if in this host the evil spirits are also included they are called the host of heaven onely because they also are under the overruling power of God and are ministers to execute his vengeance on the wicked and were happely such as stood now on his left hand Vers 20. And one said on this manner and another said on that manner This is added onely to imply that God hath divers wayes and means whereby he can accomplish that which he hath purposed in himself Vers 25. Thou shalt see in that day when thou shalt go into an inner chamber to hide thy self To wit lest he should be slain for incouraging the king to go against Ramoth Gilead by his false prophecy Vers 26. Take Micaiah and carry him back unto Amon the governour of the city and to Joash the kings sonne This Joash was it seems either the sonne of Ahab or rather the sonne of Omri the father of Ahab and called usually amongst the people the kings sonne and being in some place of authority in the citie the Prophet was sent to him together with Amon the governour of the citie As for these words of Ahabs Take Micaiah and carry him back from hence it may be probably gathered that when at first they fetched Michaiah they fetched him out of prison whither he is now sent back again and because of this many Expositours incline to think that this Micaiah was that Prophet that formerly threatned that his life should go for the life of Ben-hadad whom he had sent away in peace chap. 20.42 and that for this he had been ever since kept in prison Vers 27. Put this fellow in prison and feed him with bread of affliction c. That is with a diet course and scanty a poore pittance enough to hold life and soul together such as is usually allowed to poore captives and slaves and will onely serve to prolong their affliction and misery See Deut. 16.3 Vers 29. So the king of Israel and Jehoshaphat the king of Judah went up to Ramoth Gilead It was much that good Jehoshaphat should cause Micaiah to be sent for and then suffer a proud Baalitish priest to smite him on the cheek before his face and heare the king with such a severe charge send him back to prison and never open his mouth to speak a word for the poore Prophet but that he should go up to Ramoth Gilead with Ahab after the Prophet had foretold the dangerous event of this expedition is farre more strange and indeed all that can be said herein is this that either he was so farre overborn with the confidence of those foure hundred Prophets that promised victory that he began to think however at first he suspected them that their words might prove true rather then Micaiahs the rather because he knew that they should fight in a just cause which God usually favours or else that having engaged his word already to Ahab with whom he had lately joyned himself in affinitie he was loth to shrink now upon the words of Micaiah but chose rather to hazard the successe and to make triall what the event would be Vers 30. And the king of Israel said unto Jehoshaphat I will disguise my self c. Great personages are usually most laid at in battels and besides the prophesie of Micaiah had scared Ahab doubtlesse though he seemed to slight it yea perhaps he might also heare of the king of Syrias charge to his souldiers concerning him to avoid therefore this danger and so if it might be to elude Micaiahs threat he resolves to disguise himself and to enter the battel in the habit of an ordinary captain But yet happely Ahab pretended that he did this onely that the Syrians might not know there were two kings in the battel lest they should thereby be rendred the more cautelous and wary in their fight And thus he might indeed upon a fair ground wish Jehoshaphat to go on in his robes because he would not put upon him the disguising of himself in the attire of a common souldier or captain Vers 31. Fight neither with small nor great save onely against the king of Israel This the king of Syria commanded his two and thirty captains 1. Kings 22.31 first because he might well hope that the death or taking of the king would be the readiest means to rout the whole army or secondly because he desired to wipe off the dishonour that fell upon him in the last battel by bringing Ahab under his mercie as he was then exposed to the mercy of Ahab So well doth he repay the mercie which the king of Israel had then shown him and that no doubt by the speciall hand of Gods providence to convince him of his folly in sparing him whom God would have had destroyed Vers 32. Jehoshaphat cried out That is he cried out for help to wit both by calling upon Ahab to help him whereby it may be the Syrian captains perceived that he was not the king of Israel and by calling upon God for succour who thereupon helped him as it is said 2. Chron. 18.31 and moved the Syrians to depart from him onely the Lord was pleased by bringing him into this danger to let him see his folly in going out with Ahab notwithstanding the Prophet Micaiah had given him so fair a warning Vers 34. Turn thine hand and carrie me out of the host for I am wounded That is out of the battel for he left not the camp lest his souldiers should fly but was stayed up in his chariot untill the evening vers 35. and thus at last the vengeance of God fell upon him for his idolatry and for his persecuting Gods prophets but especially for the death of Naboth Vers 38. And one washed the chariot in the pool of Samaria and the dogs licked up his bloud c. See the note chap. 21.19 41. Vers 42. Jehoshaphat was thirty and five yeares old when he began to reigne and he reigned twenty and five yeares in Jerusalem Seeing therefore he began his reigne in the fourth yeare of Ahab as it is said in the foregoing verse who reigned two and twenty years in Samaria it must needs follow that whilest Jehoshaphat sate in the throne of Judah Ahab reigned in Israel about seventeen or eighteen years Ahaziah the sonne of Joram two years and Jehoram his brother the second sonne of Ahab about foure years and then Jehoshaphat dyed and
mouth that message which he had formerly sent him by his servants so mightily did God over-aw him that erewhile was so resolute to be revenged on the prophet and happely the unexpected confidence of the prophet in delivering this message made him feare that he came armed with power from God to execute some judgement on him and so that might over-aw him Vers 17. And Jehoram reigned in his stead in the second yeare of Jehoram the sonne of Jehoshaphat c. Ahaziah dying without children his brother Jehoram a second sonne of Ahab chap. 3.1 reigned in his stead But may some say Ahaziah his brother began to reign in the seventeenth yeare of Jehoshaphat 1 Kings 22.51 Jehoram therefore though we should assigne to Ahaziahs reigne two complete yeares as is there said must needs succeed in the nineteenth yeare of Jehoshaphat who reigned in all twenty five yeares 1 Kings 22.42 and how is it then said that he began his reigne in the second yeare of Jehoram the sonne of Jehoshaphat I answer that Jehoshaphat in the seventeenth yeare of his reigne when he went with Ahab to recover Ramoth Gilead from the Syrians designed as king his sonne Jehoram and though when he returned he reassumed the government into his own hands yet the eighteenth yeare of his reigne wherein Jehoram the sonne of Ahab entred upon the crown of Israel chap. 3.1 is here called the second yeare of Jehoram his sonne as counting from his first designement to the crown in the life of his father CHAP. II. Vers 2. ANd Elijah said unto Elisha Tarry here c. God had revealed to Elijah that he should be taken up to heaven as is manifest vers 9. and withall had enjoyned him first to visit those schools of the prophets which were at Beth-el and Jericho that he might both by his counsell and prayers leave a blessing amongst them before his departure and perhaps that he might put into their hands that prophecy against Jehoram the king of Judah which some yeares after was to be delivered to him whereof mention is made 2. Chron. 21.12 And there came a writing to him from Elijah the Prophet c. Elijah therefore addressing himself to this journey immediately after which he was to be taken up into heaven either because he knew not what witnesses God would allow to be present at that miraculous act and affected not the spreading of his fame thereby or because he desired to be alone that he might the better prepare himself for this his strange passage to heaven or because he desired to trie the constancie of Elishaes love or whether the Lord had revealed any thing to him concerning his rapture or lastly to make him the more desirous to go along with him when he was going from Gilgal he advised Elisha to stay there Vers 3. Knowest thou that the Lord will take away thy master from thy head to day This phrase of taking away Elijah from the head of Elisha is either used to imply that he should be taken upward to heaven or else rather in relation to the manner of their sitting in the schools of the Prophets where Elijah as the father and teacher of the Prophets used to sit in a higher place as it were above their heads and Elisha and the rest at a lower place as it were at his feet as it is said of the Apostle Paul Acts 22.3 that he was brought up at the feet of Gamaliel And he said Yea I know it hold you your peace The Lord had revealed to Elisha that his master should be that day taken up into heaven yea as it seems he had enjoyned him to attend diligently his going away and had perhaps promised him that if he saw him when he was taken up from him he should have a double portion of Elijahs spirit as Elijah afterwards told him vers 10. So eagerly therefore did he intend the expectation of this miraculous rapture of his master that he was loth to entertain the least discourse with the Prophets lest his master should on a sudden be taken away and he not see it and therefore he answers them so shortly Yea I know it and enjoyns them presently to hold their peace Vers 7. And fifty men of the sonnes of the prophets went and stood to view afarre off To wit to see the assumption of Elijah into heaven and thus by Gods providence there were many eye-witnesses of this miracle and so likewise had Christ many eye-witnesses of his resurrection and ascension 1. Cor. 15.5 6. c. and Acts 1.9 Vers 9. Elijah said unto Elisha Ask what I shall do for thee before I be taken away from thee Thus it was also with Christ John 16.23 Whatsoever you shall ask the father in my name I will give it you Ephes 4.8 When he ascended up on high he led captivitie captive and gave gifts unto men And Elisha said I pray thee let a double portion of thy spirit be upon me That is say some the gift of prophesie to foretell future things and the gift of working miracles and others conceive that he asked twice as much of the gift of the spirit as Elijah had out of a zealous unsatisfied desire to promote Gods glory and to do good to his people and accordingly say they whereas Elijah wrought eight miracles Elisha wrought sixteen but I rather conceive that hereby is meant onely a great and eminent measure of the gifts of the spirit double in regard of the other Prophets as alluding to the priviledges of the first-born Deut. 21.17 he was to succeed in the room of Elijah 1. Kings 19.16 He was to be a father to the schools of the Prophets and to be chiefly imployed in opposing the corruptions of the times and therefore he craves a double portion of his spirit that he might be furnished according to the eminencie of the place and work he was to undertake Vers 10. And he said Thou hast asked a hard thing c. That is that which God doth very rarely afford to any man no not to his servants the Prophets so that to obtain this for thee from God thou mayest well think it is no easie thing Neverthelesse saith Elijah if thou see me when I am taken from thee it shall be so unto thee and this Elijah prescribed as the condition of his obtaining his desire because though the seeing of Elijah when he was taken away could no way be an advantage in it self to draw down a double portion of his spirit upon Elisha yet this would be both a triall of his faith which where it is in truth makes men with much vigilancie and intention of mind wait for the accomplishment of Gods promises and that in the use of the means which he hath appointed how unlikely soever they seem to be for the procuring of the promised blessing in the eye of our reason and might also inform him how vehement his desire ought to be in seeking to obtain that great
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 Gospel 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 glorious 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 commonwealth 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 Elisha 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 secondly that it might be left to Elisha as a token that God had designed him to succeed in Elijah place out of grief for the losse of his master he had torn his own garments 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 before 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 Canaan 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 fruitfull 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 expecting 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 reason 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 colledge of the Prophets at Jericho he went thence to that also at Beth-el both to inform 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 indeed why
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 especially 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 inhabitants 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 undigested 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 extremitie 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 woman 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 respected 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 concerning 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 perswaded 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 relieve 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 whosesoever 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 people 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 Expositours hold that this was that messenger mentioned in the latter end of the foregoing 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 consequence 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 chariots 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 multitude 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 famine amongst them but that lasted onely three yeares and a half James 5.17 Elijah 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 Philistines 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 against 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 Judah 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 lepers were ever so secluded from cohabitation with others but that they might upon 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 margin of our bibles kings it seems in former times had eunuchs to be the chief officers in their courts whereupon in processe of
14. And Hezekiah went up into the house of the Lord and spread it before 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 Jerusalem 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 theâ—e and have lived under the defence government thereof and ought to be faithfull 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 spirituall 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 virgin 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 constant 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 Jerusalem 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 Jerusalem 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 before 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 numerous 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 boastest 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 determined 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 Assyrian 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 Israelites 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 upbraiding 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
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 Princes 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 upwards 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 because 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 Benjamin 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 proceeding 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 instructed 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 Abiathar That is after Ahithophels death Jehoiada and Abiathar were his chief counsellours 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 concerning 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 termed Gods footstool as Psal 99.5 Exalt ye the Lord our God and worship at his footstool 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 represented 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 father to be king over Israel for ever To wit in my posterity and this was accomplished 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 other 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 presence 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 thousand 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
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 servants 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 making all these things for the Temple CHAP. V. Vers 2. THen Solomon assembled the elders of Israel c. What needs explanation 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 elsewhere 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 dedication 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 ministers 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 expressed 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 comprehended 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
Persia above twenty years he gave the Jews libertie to return again 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 nations 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 nations round about c. And this whole land shall be a desolation and an astonishment 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 captives 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 Evilmerodach 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 Belshazzars time this great Empire was ruined by the Medes and Persians who besieged 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 daughter 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 Babylonians 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 raised 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 Babylon 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 Monarch 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 evident 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 reckoned 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 acknowledged 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 affectation of the universall Monarchy of the whole world or out of an hyperbolicall ostentation 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 prophesie 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
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 mentioned 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 Amalekites 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 therefore 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 worshipped 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 unworthy 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 themselves 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 Haman 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 Mordecai that was of the tribe of Benjamin might think how deare it cost Saul for shewing 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 Mordecai 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 because it was divine worship which was to be given to Haman which was directly contrary to the law God had
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 Mordecai 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 Ahasuerus 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 reverse 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 devised by Haman which he wrote to destroy the Jews Vers 7. I have given Esther the house of Haman and him they have hanged upon 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 letters were devised by Haman without this direction because he knew to the contrary 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 meaning 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 allowed 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 being 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 defence 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 intimation 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 published 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 miraculous 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 according 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 therefore they took this second edict to be a reversing of the
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 blaspheme 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 benefit both to David and Bathsheba that this child died so did God temper his displeasure with goodnesse for as long as this child had lived it would have been a memoriall 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 doubting of the childs salvation yea though he was begotâ—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 extend 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 tabernacle 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 David 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. 2â— 9 where David tells Solomon how he had herein received 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 peaceable 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 because 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 Râ—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 invironed 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 bâ—sâ—â—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 afraid 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 transported 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 punishment 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 transferred 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 under 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 principall 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 sister as well as Absaloms for they were all Davids children but she is called peculiarly 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 Talmai 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 incestuous 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 satisfying his lust with her Vers 4. Why art thou being the kings sonne lean from day to day Two reasons 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 himself sick but presenâ—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 bâ—tter sorrow he immediately brought upon him by that unnaturall villany of his in