rams-skins and badgers-skins See Numb 4. 25. and the * Exod. 26. 36. hanging for the door of the tabernacle of the congregation 26 And the * Exod. 27. 9. hangings of the court and the * Exod. 27. 16. curtain for the door of the court which is by the tabernacle and by the altar round about and the cords of it t By which the Tabernacle was fastened to the pins and stretched out Exod. 35. 18. for all the service thereof 27 And of Kohath u This Family had many priviledges above the others Of that were Moses and Aaron and all the Priests They had the chief place about the Tabernacle and the care of the most holy things here below ver 31. and in the Land of Canaan they had twenty three Citieâ—… which were almost as many as both their brethren received See Ios. 21. was the family of the Amramite and the family of the Izharite and the family of the Hebronite and the family of the Uzzielite these are the families of the Kohathite 28 In the number of all the males from a month old and upward were eight thousand and six hundred keeping x Or keepers c. i. e. appointed for that work as soon as they were capable of it the charge of the sanctuary y i. e. Of those holy things contained in or nearly belonging to the sanctuary expressed verse 31. 29 The families of the sons of Kohath shall pitch on the side of the tabernacle southward 30 And the chief of the house of the father of the families of the Kohathite shall be Elizaphan the son of Uzziel 31 And their charge shall be the * Exod. 25. 1â—… ark and the * Exod. 25. 2â—… table and the * Exod. 25. 3â—… candlestick and * Exod. 27. 1. and 30. 1. the altars and the vessels of the sanctuary wherewith they minister and * Exod. 26. 3â—… the hanging z Which covered the most holy place for all other hangings belonging to the Gershonites and all the service thereof a i. e. All the other furniture belonging to it of which see Numb 4. 7 9 14. 32 And Eleazar the son of Aaron the Priest shall be chief b Next under the High-priest whence he is called the second Priest 2 King 25. 18. and in case of the High-Priests absence by sickness or other necessary occasions he was to perform his work 1 King 4. 4. and he had a superiority over all the rest of the Priests and Levites over the chief of the Levites c i. e. Over those three persons who were each the chief of their several families of whom see here ver 24 31 35. and have the oversight of them that keep the charge of the sanctuary 33 Of Merari was the family of the Mahlite and the family of the Mushite these are the families of Merari 34 And those that were numbred of them according to the number of all the males from a month old and upward were six thousand and two hundred 35 And the chief of the house of the father of the families of Merari was Zuriel the son of Abihail these shall pitch on the side of the tabernacle northward 36 And †Heb. 〈◊〉 〈◊〉 of the 〈◊〉 under the custody and charge of the sons of Merari shall be the boards of the tabernacle and the bars thereof and the pillars thereof and the sockets thereof and all the vessels thereof and all that serveth thereto 37 And the pillars of the court round about and their sockets and their pins and their cords d Therefore these were for another use than those mentioned verse 26. 38 But those that encamp before the tabernacle toward the east even before the tabernacle of the congregation eastward shall be Moses and Aaron and his sons keeping the charge of the sanctuary for the charge of the children of Israel e Either in their stead that charge which they were obliged to keep either by themselves or by others appointed by them if God had not committed it to those or for their good and service and benefit for their preservation as the word may be rendred and the stranger that cometh nigh shall be put to death 39 * See chap 62. All that were numbred of the Levites which Moses and Aaron numbred at the commandment of the LORD throughout their families all the males from a month old and upward were twenty and two thousand f Obj. But if the partial numbers mentioned ver 22 28 34. be put together they make exactly 22300. Answ. The odd 300 are omitted here either according to the use of the Holy Scripture where in so great numbers small summes are commonly neglected or because they were the first-born of the Levites and therefore belonged to God already and so could not be given to him again instead of the other first-born See Levit. 27. 29. If this number of first-born seem very small to come from 22000 Levites it must be considered That onely such first-born are here named as were males and such as continued in their parents Families not such as had erected new families of their own Adde to this that God so ordered things by his wiâ—…e providence for divers weighty reasons that this Tribe should be much the least of all the Tribes as is evident by comparing the numbers of the other Tribes from twenty years old Numb 1. with the number of this from a moneth old and therefore it is not strange if the number of their first-born be less than in other Tribes Although if the other Tribes had been computed from a moneth old as this was their number of 600000 had probably been double or treble to that and consequently the number of their first-born being 22273 verse 43. would have been as unproportionable to their whole summe as this of 300 first-born Levites seems to their whole number And some adde that onely those first-born are numbred both in this and in the other Tribes which were born since they came out of Egypt when God challenged all the first-born to be his 40 And the LORD said unto Moses number all the first-born of the males of the children of Israel g That they may be compared with the number of the Levites for the reason here following from a month old and upward and take the number of their names 41 And thou shalt take the Levites for me I am the LORD in stead of all the first-born among the children of Israel h To wit such as are now alive of them but those which should be born of them hereafter are otherwise disposed and the cattle of the Levites i Not that they were to be taken from the Levites or to be sacrificed to God any more than the Levites themselves were but that they together with the Levites were to be presented before the Lord by way of acknowledgment that the Levites might be set apart for
is a difference among Prophets nor do I put the equal authority and honour upon all of them I the LORD will make my self known unto him in a vision k Whereby God represents things to the mind of a Prophet when he is awake as Gen. 15. 1. and 46. 2. Dan. 8. 18. and 10. 8. and will speak unto him in a dream l By which God manifests his mind to them in a dream as Gen. 20. 3. and 28. 12. 7 My servant Moses is not so * Heb. 3. 2. who is faithful in all mine house m i. e. Whom I have set over all my house i. e. my Church and people and therefore over you and who hath discharged his office faithfully and not partially and self-seekingly as you falsly accuse him 8 With him will I speak * Exod. 33. 11. mouth to mouth n i. e. Distinctly by an articulate voice immediately not by an interpreter nor by shadows and representations in his fancy as it is in visions and dreams and familiarly This is called speaking face to face 2 Epist. of Iohn ver 12. and 3 Epist. ver 14. even apparently o Plainly and certainly and not in dark speeches p Not in parables similitudes riddles dark resemblances as by shewing a boyling pot an Almond Tree c. to Ieremy a chariot with wheels c. to Ezekiel and the similitude of the LORD q Not the face or essence of God which no man can see and live Exod. 33. 20. it being invisible Col. 1. 15. and never seen by man Iohn 1. 18 but some singular manifestation of his glorious presence as Exod. 33. 11 20 c. and 34. 5 c. Deut. 34. 10. Yea the Son of God appeared to him in an humane shape which he took up for a time that he might give him a forecast of his future incarnation shall he behold wherefore then were ye not afraid to speak against my servant r Who is so in such an eminent and extraordinary manner Moses 9 And the anger of the LORD was kindled against them and he departed s From the door of the Tabernacle in token of his great displeasure not waiting for their answer and judging them unworthy of any further discourse 10 And the cloud departed from off the tabernacle t Not from the whole Tabernacle for then they must have removed but from that part of the Tabernacle whither it was come to that part which was directly over the Mercy-seat where it constantly abode and * Deut. 24. 9. behold Miriam became leprous u She and not Aaron either because she was first or chief in the transgression or because God would not have his worship either interrupted or dishonoured which it must have been if Aaron had been leprous white as snow x This kind of leprosie was the most virulent and incurable of all See Exod. 4. 6. 2 King 5. 27. It is true when the leprosie began in a particular part and thence spread it self over all the flesh by degrees and at last made it all white that was an evidence of the cure of the leprosie Levit. 13. 12 13. but it was otherwise when one was suddenly and extraordinarily smitten with this universal whiteness which shewed the great corruption of the whole mass of blood as it was here and Aaron looked upon Miriam and behold she was leprous 11 And Aaron said unto Moses Alas my lord I beseech thee lay not the sin upon us y Let not the guilt and punishment of this sin rest upon us upon her in this kind upon me in any other kind but pray to God for the pardon and removal of it wherein we have done foolishly and wherein we have sinned 12 Let her not be as one dead z Either naturally because part of her flesh was putrefied and dead and not to be restored but by the mighty power of God Or morally because she was cut off from all converse with others Levit. 13. 46. of whom the flesh is half consumed when he cometh out of his mothers womb a Like an untimely birth without due shape and proportion or like a still born child that hath been for some time dead in the womb which when it comes forth is white and putrefied and part of it consumed 13 And Moses cryed unto the LORD saying Heal her now O God I beseech thee 14 And the LORD said unto Moses * See Heb. 12. 9. If her father had but spit in her face b i. e. Expressed some eminent token of indignation and contempt which this was Iob 30. 10. Isa. 50. 6. should she not be ashamed c And withdraw her self from her fathers presence as Ionathan did upon a like occasion 1 Sam. 20. 34. So though God healed her according to Moses his request yet he would have her publickly bear the shame of her sin and be a warning to others to keep them from the same transgression seven dayes let her be * Lev. 13. 46. shut out from the camp seven dayes d The time appointed for cleansing the unclean See Numb 6. 9. and 31. 19. and after that let her be received in again 15 And Miriam was shut out from the camp seven dayes and the people journeyed not till Miriam was brought in again e Which was a testimony of respect to her both from God and from the people God so ordering it partly least she should be overwhelmed by such a publick rebuke from God and partly least she being a Prophetess together with her person the gift of Prophesie should come into contempt 16 And afterward the people removed from Hazeroth f Where they abode as is said Numb 11. 35. for Miriams sake and pitched in the wilderness of Paran g i. e. In another part of the same wilderness as may be gathered from Numb 10. 12. See also Deut. 33. 2. It is possible they might have removed out of one part of that wilderness into another wilderness and then returned again into another part of it as we know the Israelites had many strange windings and turnings in their Wilderness travels And this part was more especially called Rithmah Numb 33. 18. and Kadesh-barnea Numb 13. 26. Deut. 1. 19. which were two noted places in that part both which seem to be comprehended within their camp or near adjoyning to it CHAP. XIII 1 AND the LORD spake unto Moses a In answer to the peoples petition about it as is evident from Deut. 1. 22. And it is probable from the following story that the people desired it out of diffidence of Gods promise and providence though Moses liked of it as a prudent course to learn where or how to make the first invasion And God granted their desire for their trial and punishment as well knowing from what root it came saying 2 * chap. 32. 8. Deut. 1. 22. Send thou men b Do as
defending themselves and annoying their Enemies and set their battel again in aray in the place where they put themselves in aray the first day i Hereby shewing their freedom from that Heathenish Superstition whereby they might have been apt to have rejected that as an unlucky place Compare 1 King 20. 23 28. 23 And the children of Israel went up and wept k Not so much for their Sins as for their Defeat and Loss as appears by the Sequel before the LORD until even and asked counsel of the LORD saying Shall I go up to battel against the children of Benjamin my brother l They impute their ill Success not to their own Sins as they had great reason to do but to their taking up Arms against their Brethren the Lawfulness whereof they now begin to doubt of But still they persist in their former neglect of seeking Gods assistance in the way which he had appointed as they themselves acknowledge presently by doing those very things which now they Sinfully neglected v. 26. and therefore are again justly punished l God answers to their question but as they did not desire his assistance and success so he doth not promise it And the LORD said Go up against him 24 And the children of Israel came near against the children of Benjamin the second day 25 And Benjamin went forth against them out of Gibeah the second day and destroyed down to the ground of the children of Israel again eighteen thousand men all these drew the sword 26 ¶ Then all the children of Israel and all the people went up and came unto the house of God and wept and sat there before the LORD and fasted m Being now sensible of their former slightness and not being truly humbled for their Sins which now they discover to be the true Cause of their ill success that day until even and offered burnt-offerings n To make atonement to God for their own Sins and peace-offerings o Partly to bless God for sparing so many of them whereas he might justly have cut off all of them when their Brethren were slain and partly to Implore his assistance for the future and to give him Thanks for the Victory which now they were confident he would give them before the LORD 27 And the children of Israel enquired of the LORD p To wit by Urim and Thummim Numb 27. 21. for the ark of the covenant of God was there q In Shiloh where they were now assembled in those days 28 And Phineas the son of Eleazar r This is added to give us some light about the time of this History and to shew it was not done in the order in which it is here placed after Sampson's Death but long before the son of Aaron stood s i. e. Ministred as the word stand oft signifies as Deut. 10. 8. and 18. 7. Prov. 22. 29. Ier. 52. 12. compare with 2 King 25. 8. because standing is the usual posture of Servants before it t i. e. Before the Ark or before his i. e. the Lord's face or presence which shews that he was the high-priest for none else might appear there in those days saying Shall I yet again go out to battel against the children of Benjamin my brother or shall I cease u Which if thou requirest we are willing to do notwithstanding the provocation they have given us and our own Inclination to revenge And the LORD said Go up for to morrow I will deliver them into thine hand Now when they had sought God after the due order and truly humbled themselves for their Sins he gives them a full and satisfactory Answer to their Desires 29 And Israel set liers in wait x Though they were assured of the Success by a particular and absolute promise yet they do not neglect the use of means as well knowing that the certainty of Gods purposes or promises doth not excuse but rather require Mans diligent use of all fit means for the accomplishment of them round about Gibeah y i. e. On several sides of it as may be gathered from the following Verses 30 And the children of Israel z i. e. A considerable part of them who were ordered to give the first onset and then to counterfeit flight to draw the Benjamites forth of their strong hold See v. 32. went up against the children of Benjamin on the third day a To wit after the second Battel for the first day after it they spent in perplexing thoughts and going up to the House of the Lord the second in Fasting and Prayer there and this third in the Fight Or this is so called with respect unto the two several foregoing days of Battel and so this was the third day of Battel and put themselves in aray against Gibeah as at other times 31 And the children of Benjamin went out against the people and were drawn away from the city b By the dissembled Flight of the Israelites and they began ‡ 〈◊〉 to sinite of the people wounded as at c. to smite of the people and kill as at other times c With the same kind though not the same degree of Success in the high-ways of which one goeth up to ‖ Oâ—… Bethel the house of God and the other to Gibeah in the field d So called to difference it from this Gibeah which was upon an Hill wherefore they are constantly said to ascend or go up against it as v. 23 30. See Ios. 18. 24 28. about thirty men of Israel 32 And the children of Benjamin said They are smitten down before us as at the first But the children of Israel said Let us flee and draw them from the city unto the high-ways 33 And all the men of Israel rose up out of their place e Where they had disposed themselves that they might fall upon the Benjamites when they were drawn forth to a sufficient distance from their City and when they were pursuing that Party mentioned v. 30. and put themselves in aray at Baal-Tamar and the lyers in wait of Israel came forth out of their places f To execute what was agreed upon even to take Gibeah and burn it as they actually did v. 37. even out of the meadows of Gibeah 34 And there came against Gibeah ten thousand chosen men out of all Israel g Selected out of the main Body which was at Baal-Tamar and these were to march directly to Gibeah on the one side whilst the liers in wait stormed it on the other side and whilst the great Body of the Army laboured to intercept these Benjamites who having pursued the Israelites that pretended to flee now endeavoured to retreat to Gibeah and the battel was sore but they knew not that evil was near them h They were so puffed up with their former Successes that they were insensible of their danger 35 And the
‡ Heb. Observed not took no heed to walk in the law of the LORD God of Israel with all his heart l His Obedience wanted three necessary Properties Care or Heedfulness Universality and Sincerity for he departed not from the sins of Jeroboam m His resolved continuance in one single Course is justly alledged as an Argument of his False-heartedness in all his other Actions which made Israel to sin 32 In those days n In the time of Iehu's Life and Reign as may be gathered by comp v. 34. the LORD began ‡ Heb. to cut off the ends to cut Israel short o and Hazael smote them in all the coasts of Israel p i. e. In their Borders or the outtermost part of their Land beyond Iordan as it is explained ver 33. And at this time possibly he Executed those Cruelties mentioned Chap. 8. 12. a Either to diminish the number of the People by cutting them off or to straiten their Borders 33 From Jordan ‡ Heb. toward the rising of the sun eastward q To wit from the Land of Canaan all the land of Gilead the Gadites and the Reubenites and the Manassites from Aroer which is by the river Arnon ‖ Or even to Gilead and Bashan even * Amos 1. 3. Gilead and Bashan 34 Now the rest of the acts of Jehu and all that he did and all his might are they not written in the book of the chronicles of the kings of Israel 35 And Jehu slept with his fathers and they buried him in Samaria and Jehoahaz his son reigned in his stead 36 And ‡ Heb. the days were the time that Jehu reigned over Israel in Samaria was twenty and eight years CHAP. XI AND when * 2 Chro. 22. 10. Athaliah the mother of Ahaziah saw that her son was dead she arose and destroyed all the ‡ Heb. seed of the Kingdom seed royal a i. e. All of the Royal Family left after those Slaughters 2 Chron. 21. 2 4. and 22. 1. and 2 King 10. 13 14. except one as the next Verse limits and explains it This she did partly out of Rage at the Extirpation of her Family resolving that David's Family should not out-live hers partly from ambition and desire of Rule for which many persons have Destroyed their nearest Relations partly from the zeal which she had for Idolatry and the Worship of Baal which she intended to Establish to which she knew the House of David were implacable Enemies And partly in her own Defence that she might secure her self from Iehu's Fury who was commanded by God and resolved in himself utterly to destroy all the branches of Ahab's Family whereof she was one Chap. 8. 18 26. For had she not done this she suspected that either the King or People of Iudah would have delivered her up to Iehu upon his Demand Possibly those whom she slew were Ioram's Children by another Wife Of which see on the next Verse And this was the fruit of Iehoshaphat's Marrying his Son to a Daughter of that Idolatrous and Wicked House of Ahab even the Extirpation of all his Posterity but one And this Dreadfull Judgment God permitted and Inflicted upon him and his to shew how much he abhors all such sinful and unequal affinities 2 But Jehosheba b Called Iehoshabeath 2 Chron. 22. 11. the daughter of king Joram c To wit by another Wife and not by this Athaliah for it is not likely Iehoiadah who Married her 2 Chron 22. 11. would have Married one of that Wicked and Cursed House except he were Married very young and therein over-ruled by his Parents sister of Ahaziah took Joash the son of Ahaziah c Either 1. His Adopted and Legal Son who was to Succeed him though he was of another House and of Nathan's Family as many think such persons being sometimes called the Sons of their Predecessors as we shall see hereafter Or rather 2. His proper and Natural Son for not onely he but the rest who were Slain are here called the kings i. e. Ioram's sons and stole him from among the kings sons which were slain d Either 1. From amidst of the Carcasses where this Infant was laid and supposed by her to be killed though it was not quite dead either through the compassion or connivence of the Instruments of this Execution or by some other Artifice which his Nurse used Or 2. Out of that Apartment of the Palace which was allotted for the King's Children and they e Iehosheba and her Husband Iehoiadah hid him even him and his nurse in the bed chamber f Which was in the house of the Lord as is affirmed in the next Verse So that it was one of those Chambers adjoyning or near to the Temple which were for the uses of the Priests and Levites and for them onely which made it more proper for this purpose from Athaliah so that he was not slain 3 And he was with her hid in the house of the LORD six years g Either Athaliah thought they were all Dead or if she suspected that this was preserved she thought an Infant could do her no great harm and that she could so well assure the Kingdom to her self within a few years that she need not fear any such weak Competitor or she was willing to smother up the business lest if she had made a strict and diligent search for it the people should thereby learn that there was yet a Son of David's Family left and so be unquiet under her Government and desirous of a Change and Athaliah did reign over the land h Which she had an opportunity to do because she was not onely the late Kings Wife but also was probably made Queen-Regent upon Ioram's going to Ramoth-Gilead 4 And * 2 Chron. 23. 1. in the seventh year Jehoiada sent i If this action of Iehoiadah's seem strange and irregular this was no ordinary case but there were divers peculiar things in it as that Athaliah was a meer Usurper having no pretence of Right to the Crown and one of that wicked House which God had particularly and by Name Devoted to Destrnction that Iehoiadah's Wife was neareâ—… Allied and had more Right to the Crown than Athaliah that the Crown of Iudah was by Divine appointment appropriated to the Sons of David and therefore the Right of the Crown was inherently in him whom Iehoiadah set up which right her Usurpation could not Exclude That Iehoiadah was not a meer private person but the Husband of the Kings Aunt and probably the High-Priest to whom it belonged in great part to see the Laws of God Executed That Iehoiadah did not act alone in the business but had the consent and concurrence of the Chief Rulers both Civil and Ecclesiastical and besides all this that it is conceived That he had a special Motion of God's Spirit or the direction and encouragement of the Prophets of
contented himself with the Worship of the Calves and did not practise that great Idolatry which his Predecessors had used and therefore would patiently suffer the breaking of these Images of Baal and the things belonging to them which is all that was done at this time 2 And Hezekiah appointed the courses of the priests and the Levites after their courses every man according to his service the priests and Levites for burnt-offerings and for peace-offerings to minister and to give thanks and to praise in the gates of the tents of the LORD b i. e. Within the Gates of the House of the Lord which is here called tents partly because all Houses are oft so called as Iudg. 19. 9. 20. 8. Psal. 69 25. And partly because the Host of the Lord to wit the priests and Levites frequently so called encamped there and kept their Stations and Orders there by course 3 He appointed also the kings portion of his substance for the burnt-offerings c Which had hitherto been and were to be taken out of the Treasures of the Temple which were collected from the People 1 Chron. 26. 20. Nehem. 10. 32 33. but that he might ease them in their present Poverty which his Predecessor had brought upon them and engage them to a more chearful attendance upon Gods Service he took the Burden upon himself to wit for the morning and evening burnt-offerings and the burnt-offerings of the sabbaths and for the new moons and for the set feasts as it is written in the * Numb 28. 29. law of the LORD 4 Moreover he commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites that they might be encouraged in the law of the LORD d i. e. Freed from worldly Cares and Distractions and enabled to give up themselves entirely to the serious Study of Gods Law in which many of them were ignorant and to the Instruction and Direction and quickning of the People in their several Duties 5 And as soon as the commandment †Heb. brake forth came abroad e Either 1. As soon as the Report of this Command of the King v. 4. was got abroad into other parts Or 2. as soon as the King enlarged and extended that Command to all the Parts of his kingdom which v. 4. was confined to them that dwell in Jerusalem the children of Israel brought in abundance the first-fruits of corn wine and oil and ‖ Or dates honey f Or Dates as the Hebrew Writers generally and many other Learned Hebricians understand this word which is given to them because of the Sweetness of their Tast in some sort resembling Honey For the Law requires no Tithes but of the Fruits of Trees or of the Earth or of Beasts and of all the increase of the field and the tithe of all things brought they in abundantly 6 And concerning the children of Israel and Judah that dwelt in the cities of Judah they also brought in the tithe of oxen and sheep g They brought in not onely the same Tithes which the Dwellers in Jerusalem did to wit of corn and wine and oil c. which they had in their own Storehouses in that City but also Oxen and Sheep which were more proper to the Country For under the Cities of Iudah are comprehended the Suburbs and Territories adjacent and belonging to them as is evident from the Nature of the thing and the Law of God and the * Lev. 27. 30. Deut. 14. 28. tithe of holy things which were consecrated unto the LORD their God h This may be taken either 1. By way of Explication even the Tithe of Holy things c. Or rather 2. By way of Addition the Tithe of all Holy things which were consecrated unto the Lord whether by Vow or voluntary Promise or otherwise as the Tithes of Gains by Merchandise or Spoils of War c. of which see Gen. 14. 20. 28. 22. Numb 31. 28. 30. and laid them †Heb. heaps heaps by heaps 7 In the third month i To wit of the Sacred Year Exod. 12. 2. in which their Harvest began they began to lay the foundation of the heaps and finished them in the seventh month k In which their Harvest ended and the Feast of Tabernacles was kept Exod. 23. 16. Levit. 23. 34. 8 And when Hezekiah and the princes came and saw the heaps they blessed the LORD l Both for giving such plentiful Provisions to his Land in this Year and for giving his People such Liberal and Pious Hearts towards this good Work and his people Israel m They praised them for their forwardness and faithfulness in it 9 Then Hezekiah questioned with the priests and the Levites concerning the heaps n How it came to pass that no more of their Provision was spent and that there yet remained such great Heaps of it 10 And Azariah the chief priest of the house of Zadok o Either 1. the High-priest called also Zadok 1 Chron. 6. 12. because he was of his Line and Family Or 2 The Chief Priest or the Head of that Family of Zadok or of Eleazar as there was another Chief Priest of the Family of Abiathar or of Ithamaâ—… See 2 Sam. 8. 17. 1 Chron. 24. 3. but both Subject to the High-Priest answered him and said * 〈◊〉 3. 12. Since the people began to bring the offerings p Which they did from the beginning of the Harvest according to the manner into the house of the LORD we have had enough to eat and have left plenty for the LORD hath blessed his people q In an Extraordinary Degree and that which is left is this great store 11 Then Hezekiah commanded to prepare ‖ 〈◊〉 〈◊〉 〈◊〉 chambers in the house of the LORD r Largely so called to wit in the Courts or in the Chambers adjoyning to the House and they prepared them 12 And brought in the offerings and the tithes and the dedicate things faithfully over which Cononiah the Levite was ruler and Shimei his brother was the next 13 And Jehiel and Azaziah and Nahath and Asahel and Jerimoth and Jozabad and Eliel and Ismachiah and Mahath and Benajah were overseers †Heb. 〈◊〉 〈◊〉 hand under the hand of Cononiah and Shimei his brother s i. e. To dispose of those Provisions by their Direction and to be accountable to them therein at the commandment of Hezekiah the king and Azariah the ruler of the house of God t Either the Supreme Ruler to wit the High-priest or the Chief Ruler under him and in his stead being appointed by him to inspect this Work See above v. 10. 1 Chron. 9. 11. Ier. 20. 1. 14 And Kore the son of Imnah the Levite the porter toward the east u At the East-gate of the Lords House of which see on ch 23. 5. was over the free-will-offerings of God
of Abishua the son of Phinehas the son of Eleazar the son of Aaron the chief priest 6 This Ezra went up from Babylon c With the Kings consent and Commission and he was a ready scribe d i. e. A learned and expert Doctor for in that sense the word Scribe is oft used as Ier. 8. 8. Mat. 7. 29. 17. 10. 23. 2 13. Mark 12. 28. compare with Mat. 22. 35 36. in the law of Moses which the LORD God of Israel had given and the King granted him all his request according to the hand of the LORD his God upon him e i. e. By the Grace and Favour of God so disposing the heart of the King 7 And there went up some of the children of Israel and of the priests and the Levites and the singers and the porters and * Ch. 2. 43. the Nethinims unto Jerusalem f This is here related in the general but how he procured this is particularly related hereafter in the seventh year of Artaxerxes the king 8 And he came to Jerusalem in the fifth month which was in the seventh year of the king 9 For upon the first day of the first month †Heb. was the foundation of the going up began he to go up from Babylon and on the first day of the fifth month came he to Jerusalem according to the good hand of his God upon him 10 For Ezra had prepared his heart g Or directed c. i. e. He had set his mind and affections upon it and made it his chief design and business to seek h i. e. To search and find out the true sense and meaning of it and thence to learn what sins or errours were to be reformed and what duties were to be performed the law of the LORD and to do it and to teach in Israel i The order of things in this verse is very observable first he endeavours to understand Gods Law and Word and that not for curiosity oâ—… ostentation but in order to practice next he conscientiously practiseth what he did understand which made his Doctrine much more effectual and then he earnestly desires and labours to instruct and edifie others that they also might know and do it statutes and judgments 11 Now this is the copy of the letter that the king Artaxerxes gave unto Ezra the priest the scribe even a scribe of the words of the commandments k The Phrase seems emphatical noting that he explained both the words and the things For the Jews in the Land of their Captivity had in a great measure lost both their Language and the Knowledge of Gods Commands and therefore Ezra and his Companions instruct them in both of which see more on Nehem. 8. 8. of the LORD and of his statutes to Israel 12 Artaxerxes king of kings ‖ Or to Ezra the priest a perfect scribe of the law of the God of 〈◊〉 peace c. unto Ezra the priest a scribe of the law of the God of heaven perfect peace and at such a time 13 I make a decree that all they of the people of Israel and of his priests and Levites in my realm which are minded of their own free will to go up to Jerusalem go with thee 14 Forasmuch as thou art sent †Chal. from before the king of the king and of his * Esth. 1. 14. seven counsellors l His chief Nobles and Officers of State of whom see also Esth. 1. 10 14. to enquire concerning Judah and Jerusalem according to the law of thy God m i. e. To make enquiry into all abuses and deviations from your Law and to redress them which is in thine hand n Which is now and always in thy hand being the matter of thy daily study and exercise which thou now carriest along with thee the Interpretation whereof belongeth unto thee 15 And to carry the silver and the gold which the king and his counsellors have freely offered unto the God of Israel whose habitation is in Jerusalem 16 * Ch. 8. 25. And all the silver and gold that thou canst find o i. e. Procure as that word is used Gen. 6. 8. 26. 12. Psal. 84. 3. 119. 162. Prov. 1. 13. 2. 5. 3. 13. Whatsoever thou canst get of my Subjects by way of free gift in all the province of Babylon with the free-will-offering of the people p To wit of Israel and of the priests offering willingly for the house of their God which is in Jerusalem 17 That thou maist buy speedily with this money bullocks rams lambs with their meat-offerings and their drink offerings and offer them upon the altar of the house of your God which is in Jerusalem 18 And whatsoever shall seem good to thee and to thy brethren to do with the rest of the silver and gold that do after the will of your God 19 The vessels also that are given thee for the service of the house of thy God those deliver thou before the God of Jerusalem 20 And whatsoever more shall be needful for the house of thy God q Towards the Reparation or adorning or compleating of it See the notes on ch 6. 14. which thou shalt have occasion to bestow bestow it out of the kings treasure house 21 And I even I Artaxerxes the king do make a decree to all the treasurers which are beyond the river that whatsoever Ezra the priest the scribe of the law of the God of heaven shall require of you it be done speedily 22 Unto an hundred talents of silver and to an hundred measures of wheat and to an hundred baths †Chal. cors of wine and to an hundred baths of oil and salt without prescribing how much r Because it was but of mean price and of very common and necessary use in all their Sacrifices Lev. 2. 13. Mark 9. 49. 23 †Heb. whatsoever is of the decree Whatsoever is commanded by the God of heaven let it be diligently done for the house of the God of heaven for why should there be wrath against the realm of the king and his sons s For the omission of any part of his Worship occasioned by my neglect This danger and duty he discerned partly by natural light and principally by the Information of Ezra ch 8. 22. who had the Kings Ear and Heart 24 Also we certifie unto you that touching any of the priests and Levites singers porters Nethinims or ministers of this house of God it shall not be lawful to impose toll tribute or custom upon them 25 And thou Ezra after the wisdom of thy God that is in thine hand t i. e. Which God hath put into thy Heart and which appears in the works of thy hand Wisdom is sometimes ascribed to the Hands as Psal. 78. 72. See my Latin Synopsis on Gen. 48. 14. Or by the Wisdom of God he means the Law of God
unto Abraham unto Isaac and unto Jacob by the Name of * Gen. 17. 1. and 48. 3. God Almighty but by my Name * chap. 3. 14. JEHOVAH was I not known to them * Quest. How is this true when God was known to them and called by the name Iehovah Gen. 15. 7. and 26. 24. c. Ans. 1. He speaks not of the letters or syllables but of the thing signified by that name For that denotes all his perfections and amongst others the eternity constancy and immutability of his nature and will and the infallible certainty of his word and promises And this saith he though it was believed by Abraham Isaac and Iacob yet it was not experimentally known to them for they onely saw the promises afar off Heb. 11. 13. Ans. 2. This negative expression may be understood comparatively as many others are as Gen. 32. 29. Mat. 9. 13. 1 Cor. 1. 17. q. d. They knew this but darkly and imperfectly which will now be made known more clearly and fully 4 And I have also established my covenant with them * Gen. 17. 8. and 28. 4. to give them the land of Canaan the land of their pilgrimage wherein they were strangers 5 And * chap. 2. 24. I have also heard the groaning of the children of Israel whom the Egyptians keep in bondage and I have remembred my Covenant 6 Wherefore say unto the children of Israel I am the LORD and I will bring you out from under the burdens of the Egyptians and I will rid you out of their bondage and I will redeem you with a stretched out arm b i. e. My almighty power A metaphor from a man that stretcheth out his arm and puts forth all his strength to give the greater blow and with great judgments c i. e. Punishments justly inflicted upon them as the word judging and judgments is oft used as Gen. 15. 14. 2 Chron. 20. 12. Prov. 19. 29. 7 And I will take you to me for a people d i. e. For my people you shall no longer be the people and slaves of the King of Egypt but my people and servants whom I will bless and preserve and I will be to you a God e To judge and deliver you and ye shall know that I am the LORD your God which bringeth you out from under the burdens of the Egyptians 8 And I will bring you in unto the land concerning the which I did †Heb. list up my hand See Gen. 14. 22. Deut. 32. 40. swear * Gen. 15. 14. 26. 3. 35. 12. to give it to Abraham to Isaac and to Jacob and I will give it you for an heritage I am the LORD f And therefore have authority and power to dispose of lands and kingdoms as I please and faithful to give you what I have promised 9 And Moses spake so unto the children of Israel but they hearkened not unto Moses for †Heb. shortness or straitness anguish of spirit g Their minds were so oppressed with their present burdens and future expectations that they could not believe nor hope for any deliverance but deemed it impossible and having been once deceived in their hopes they now quite despaired and thought their entertainment of new hopes or use of further endeavours would make their condition worse as it had done and for cruel bondage 10 And the LORD spake unto Moses saying 11 Go in speak unto Pharaoh King of Egypt that he let the children of Israel go out of his land 12 And Moses spake before the LORD saying Behold the children of Israel have not hearkened unto me how then shall Pharaoh hear me * chap. 4. 10. who am of uncircumcised lips h i. e. Of polluted lips Uncircumcision being a great defect and blemish whereby men were rendred profane contemptible and unfit for many services and priviledges may note any defect whether moral and of the spirit or natural and of the body So here it notes Moses his inability to cloath Gods commands in such words as might prevail with Pharaoh But this was a great weakness of faith as if God could not effect his purpose because the instrument was unfit 13 And the LORD spake unto Moses and unto Aaron and gave them a charge unto the children of Israel and unto Pharaoh King of Egypt to bring the children of Israel out of the land of Egypt 14 These be the heads of their fathers houses i This genealogy he describes here to shew the linage of Moses and Aaron by whom this great work was to be effected Onely he premiseth in brief the genealogy of his two elder brethren Reuben and Simeon to make way for the third which he intended more largely to insist upon And he mentions them rather than any other either to advance the favour of God in preferring that tribe before the descendants of their elder brethren or to shew that although the parents were sharply censured and rather cursed then blessed by Iacob Gen. 49. yet their posterity was not rejected by God but received to mercy and admitted to the same priviledge with their brethren * Gen. 46. 9. 1 Chron. 5. 3. The sons of Reuben the first-born of Israel Hanoch and Pallu Hezron and Carmi these be the families of Reuben 15 * 1 Chro. 4. 24. And the sons of Simeon Jemuel and Jamin and Ohad and Jachin and Zohar and Shaul the son of a Canaanitish woman these are the families of Simeon 16 And these are the names of the * Numb 3. 17. 1 Chron. 6. 1. sons of Levi according to their generations k From each of which proceeded a distinct generation or family called by their fathers name Gershon and Kohath and Merari and the years of the life of Levi were an hundred thirty and seven years 17 The * 1 Chro. 6. 17. and 23. 7. sons of Gershon Libni and Shimi according to their families 18 And * Numb 26. 57. 1 Chron. 6. 2. the sons of Kohath Amram and Izhar and Hebron and Uzziel And the years of the life of Kohath were an hundred thirty and three years 19 And the sons of Merari Mahali and Mushi these are the families of Levi according to their generations 20 And * chap. 2. 1. Numb 26. 59. Amram took him Jochebed his fathers sister l Or rather kinswoman or coâ—…sin or neece for so this Hebrew word is sometimes used as appears from Ier. 32. 8 9 12. Obj. She is called the daughter of Levi Exod. 2. 1. Ans. Even Neeces are oft called daughters as we have shewed See Luk. 1. 5. and the notes on Exod. 2. 1. to wife and she bare him Aaron and Moses and the years of the life of Amram were an hundred and thirty and seven years 21 And * 1 Chro. 6. 37 38. the sons of Izhar Korah and Nepheg and Zichri 22 And * Levit. 10. 4. Num. 3. 30.
the sons of Uzziel Mishael and Elzaphan and Zithri 23 And Aaron took him Elisheâ—…a daughter * Ruth 4. 19 20. 1 Chro. 2. 10 of Aminadab m A Prince of the Tribe of 〈◊〉 Numb 1. 7. and â—… 3. Marriages were not yet confined to their own Tribes and when they were the Levites seem to have had this priviledge thâ—… they might marry a daughter of any other tribe because indeed the reason of that law did not concern them there being no danger of confusion or loss of inheritance on their part And especially there were many marriages made between the Tribes of Iudah and Levi to signifie that both were united in Christ who was to be both King and Priest It is observable that Moses is here silent in his own progeny but gives a particular account of his brothers not onely from his great humility and modesty which shines forth in many other passages but because it was of more concernment and the honour of Priesthood given to Aaron was to be hereditary and peculiar to his seed and therefore it was necessary they should be exactly known whereas Moses his honour and government was onely personal and did not pass to his children Sister of Naashon to wife and she bare him * Num. 3. 2. 26. 60. 1 Chron. 6. 3. and 24. 1. Nadab and Abihu Eleazar and Ithamar 24 And the sons of Korah Assir and Elkanah and Abiasaph these are the families of the Korhites 25 And Eleazar Aarons son took him one of the daughters of Putiel to wife and * Numb 25. 11. she bare him Phinehas these are the heads of the fathers of the Levites according to their families 26 These are that Aaron and Moses to whom the LORD said Bring out the children of Israel from the land of Egypt according to their armies n i. e. According to their numerous families which were equal to great Armies and which went out of Egypt like several Armies in military order and with great power See Exod. 12. 41 51. and 13. 18. and 14. 8. 27 These are they which spake to Pharaoh king of Egypt to bring out the children of Israel from Egypt These are that Aaron and Moses 28 And it came to pass on the day when the LORD spake unto Moses in the land of Egypt 29 That the LORD spake unto Moses saying I am the LORD speak thou unto Pharaoh King of Egypt all that I say unto thee 30 And Moses said before the LORD Behold I am of uncircumcised lips and how shall Pharaoh hearken unto me CHAP. VII 1 AND the LORD said unto Moses See I have made thee a god to Pharaoh a To represent my person to act like God by requiring his obedience to thy commands and by punishing his disobedience with such punishments as none but God can inflict to which end thou shalt have my omnipotent assistance and Aaron thy brother shall be thy Prophet b i. e. Thy Interpreter or spokesman as chap. 4. 16. to deliver thy commands to Pharaoh 2 Thou shalt speak all that I command thee and Aaron thy brother shall speak unto Pharaoh that he send c Heb. and he will send or dismiss to wit at last being forced to it Success shall attend your endeavours the children out of his land 3 And I will harden Pharaohs heart and multiply my signs and my wonders in the land of Egypt 4 But Pharaoh shall not hearken unto you that I may lay my hand upon Egypt and bring forth mine armies and my people the children of Israel out of the land of Egypt * chap. 6. â—… by great judgments 5 And the Egyptians shall know that I am the LORD when I stretch forth mine hand upon Egypt and bring out the children of Israel from among them 6 And Moses and Aaron did as the LORD commanded them so did they d An emphatical repetition to shew their courage in attempting to say and do such things to so great a Monarch in his own dominions and their fidelity in the execution of all Gods commands 7 And Moses was fourscore years old and Aaron fourscore and three years old when they spoke unto Pharaoh e The ages of Moses and Aaron here as of Levi and Kohath chap. 6. 16 18. and before them of Iacob and Ioseph are so exactly set down that thence we may understand the accomplishment of Gods prediction Gen. 15. 13. and the time of Israels being in Egypt 8 And the LORD spake unto Moses and unto Aaron saying 9 When Pharaoh shall speak unto you saying Shew a miracle for you then thou shalt say unto Aaron f By whose hands this and other miracles were to be done and not by Moses immediately partly to take off the suspition that these miracles were wrought by some magical artifice of Moses and partly for the greater honour of Moses that he might be what God had said ver 1. a God to Pharaoh who not onely could work wonders himself but also give power to others to do so * chap. 4. 2 17. Take thy rod g The same rod is called the rod of God and of Moses and of Aaron here and ver 12. because it was appointed and as it were consecrated by God and used both by Moses and Aaron in their great works And this rod Moses ordinarily held in his hand and delivered it to Aaron upon occasion for the execution of his commands and cast it before Pharaoh and it shall become a serpent h Heb. A dragon which is a great serpent Others a Crocodile to whose jaws he had exposed the Israelitish Infants 10 And Moses and Aaron went in unto Pharaoh and they did so as the LORD had commanded and Aaron cast down his rod before Pharaoh and before his servants and it became a serpent 11 Then Pharaoh also called the wisemen * Under which general title he seems to comprehend all who were most eminent in any sort of wisdom either natural or civil or divine who were all called to give their opinion and advice in these matters and the sorcerers now the Magicians i The same now called sorcerers who acted by the power of the Devil whom by certain rites and ceremonies they engaged to their assistance Of these the two chief were Iannes and Iambres 2 Tim. 3. 8. of Egypt they also did in like manner k In shew and appearance which was not difficult for the devil to do either by altering the air and the spectatours sight and by causing their rods both to look and move like serpents or by a sudden and secret conveyance of real serpents thither and removing the rods Nor is it strange that God permitted those delusions partly because it was a just punishment upon the Egyptians for their horrid and manifold Idolatry and barbarous cruelty towards the Israelites and their other wickedness and partly because there was a sufficient difference made between their
provision being wasted they might be obliged to the more entire dependence upon God And this is here mentioned as a reason why they gathered it in the morning 22 And it came to pass that on the sixth day they gathered twice as much bread e Considering Gods present providence in causing it to fall in double proportion and remembring that the next day was the Sabbath day which God had blessed and sanctified to his own immediate service Gen. 2. 3. and therefore was not to be employed in servile works such as the gathering of Manna was they rightly concluded that Gods commands delivered ver 16. 19. reached onely to ordinary dayes and must in all reason give place to the more antient and necessary Law of the Sabbath two Omers for one man and all the rulers of the Congregation came and told Moses f Either to acquaint him with this increase of the miracle or to take his direction for their practise because they found two commands seemingly clashing together and therefore needed and desired his advice 23 And he said unto them This is that which the LORD hath said g Either to Moses by inspiration or to the former Patriarks upon like occasions this practise is agreeable to the former word and law of God concerning the Sabbath as it follows to morrow is the rest of the holy Sabbath unto the LORD bake h The Manna was dressed these two ways Numb 11. 8. that which you will bake to day i These words to day are not in the original and possibly are better left out than taken in or if they be taken in they do not seem to me as they do to many others to prove that they were commanded to bake or seethe on the sixth day all that they were to eat both that day and upon the following Sabbath or that they were forbidden to bake or seethe it upon the Sabbath day for there is not a word here to that purpose and it is apparent from the whole context that the rest of the Sabbath is not opposed to their baking or seething of it but to their going out into the field to gather it Nay the contrary is here implyed because after they had baken and sodden what they intended to bake or seethe part of the Manna did as is here expresly added remain over and was reserved for the Sabbath days provision and that unbaken and unsodden otherwise it would not have been noted as a miraculous thing that it did not stink nor breed worms ver 24. and seethe k that ye will seethe and that which remaineth over lay up for you to be kept until the morning ‖ What you do not eat this day keep for the next days provision 24 And they laid it up till the morning as Moses bade and it did not stink neither was there any worm therein k As there was before ver 20. So great a difference there is between the doing of a thing upon Gods command and with his blessing and the doing of the same thing against his will and with his curse 25 And Moses said Eat that to day l These words were spoken upon the morning of the Sabbath day as appears from the foregoing verse for to day is a Sabbath unto the LORD m i. e. Wholly consecrated to his service and therefore not to be employed in servile works to day ye shall not find it in the field 26 Six dayes ye shall gather it but on the seventh day which is the Sabbath in it there shall be none 27 And it came to pass that there went out some of the people on the seventh day for to gather and they found none 28 And the LORD said unto Moses n That he might speak it to the people How long o He signifies that this was an old disease in them to disobey Gods precepts and to pollute his Sabbaths refuse ye to keep my Commandments and my laws 29 See for that the LORD hath given you the Sabbath p Hath given to you and to your fathers that great command and priviledge of the Sabbath therefore he giveth you on the sixth day the bread of two dayes abide ye every man in his place let no man go out of his place q Out of his house or tent into the field to gather Manna as appears from the occasion and reason of the law here before mentioned For otherwise they might and ought to go out of their houses to the publick assemblies as appears from Lev. 23. 3. Act. 15. 21. and to lead their cattle to watering Luk. 13. 15. or to help them out of a pit Mat. 12. 11. And a Sabbath-days journey was permitted Act. 1. 12. on the seventh day 30 So the people rested r Or ceased to wit from gathering Manna by comparing this with ver 27. and consequently from all works of that nature on the seventh day 31 And the house of Israel called the name thereof Manna and * Numb 11. 7. it was like Coriander seed s In shape and figure but not in colour for that is dark-coloured but this white as it follows here like Bdellium c. Numb 11. 7. white and the tast of it t When it was raw but when it was drest it was like fresh oil Numb 11. 8. was like wafers made with honey 32 And Moses said This is the thing which the LORD commandeth Fill an Omer of it to be kept for your generations that they may see the bread wherewith I have fed you in the wilderness when I brought you forth from the land of Egypt 33 And Moses said unto Aaron * 1 King 8. 9. Heb. 9. 4. Take a pot and put an Omer full of Manna therein and lay it up before the LORD u In the tabernacle and by the ark when they shall be built and at present in the place where you meet for the solemn worship of God to be kept for your generations 34 As the LORD commanded Moses so Aaron laid it up before the Testimony x i. e. Before the ark which is called the ark of the testimony Exod. 25. 16. and here by way of abbreviation the testimony or witness because in it were the tables of the covenant or the law of God which was a testimony of Gods authority and will and of mans subjection and duty or of the covenant made between God and man See Deut. 10. 5. and 31. 26. Quest. How could this be laid up before the Ark when the Ark was not yet built Ans. This text onely tells us that Aaron did lay it up but it doth not determine the time nor affirm that it was done at this instant but rather intimates the contrary and that it was done afterwards when the testimony i. e. the ark was built As the next verse also speaks of what was done in ' the following forty years to be kept 35 And the children of Israel
4. which shall go before us e To guide us through this vast wilderness to the land of promise where they longed to be For as the cloud which hitherto had guided them that seemed now to be fixed upon the mount and they thought both that and Moses had deserted them The Iewish Doctors note that he doth not say Make us Gods whom we may worship but which shall go before us which as they truly say shews that they wanted not a God whom they knew by infallible evidences they had but a visible guide who might supply the want of Moses as the next words shew for as for this Moses f An expression of contempt towards their great deliverer the man that brought us up out of the land of Egypt we wot not what is become of him g Whether he be not consumed by the fire in the cloud or taken up to heaven or conveyed away by God to some other place 2 And Aaron said unto them Break off the golden ear-rings h Which were of good value and common use among the Eastern people who seem to have used them superstitiously Gen. 35. 4. Iudg. 8. 24. and therefore Aaron demands these partly that he might take away one vice or occasion of vice whilest the people were intent upon another and partly that the proposed loss of their precious ear-rings might cool their idolatrous desires which are in the ears of your wives i Whom he thought most fond of their jewels and most unlikely to part with them of your sons and of your daughters and bring them unto me 3 And all the people brake off the golden ear-rings k Whereby they shew both their madness upon their Idols and their base ingratitude to their God who had transferred these jewels from the Egyptians to them Exod. 12. 35 36. which therefore God upbraids them with Ezek. 16. 11 c. which were in their ears l i. e. The mens ears for the affix is of the masculine gender whereby it seems the men were more set upon Idolatry than the women parting with their ear-rings for it which the women would not do and brought them unto Aaron 4 * 1 King 12. 28. Ps. 1â—…6 19. And he received them at their hand and fashioned it with a graving tool after he had made it a molten calf m The meaning of this Translation is That Aaron to wit by Artificers did first melt the gold into one mass and then by the graving tool form it into the shape of a calf and polish it or as others render the words he formed it in a type or mould made in the shape of a calf into which he cast the molten gold and so made it a molten calf But the words may be translated thus he put it or them into a purse for so the Hebrew verb and noun both are used 2 King 5. 23. and in like manner Gideon disposed the ear-rings given him for like use Iudg. 8. 24. and afterwards he made of them a molten calf Now the people desired and Aaron in compliance with them made this in the form of a calf or an ox for the word signifies both in imitation of the Egyptians as Philo the Iew expressely affirms and the learned generally agree and it may thus appear 1. the great idols of the Egyptians Apis Serapis and Isis were oxen and cows as is confessed 2. the Egyptians besides those creatures which they adored as Gods did also make and keep and worship their images as even the heathen writers Mela and Strabo affirm 3. the Israelites whilest they were in Egypt were many of them infected with the Egyptian Idolatry as it appears from Ios. 24. 14. Ezik. 20. 7 8. and 23. 3. Act. 7. 39. And it is not unlikely divers of them hanker'd no less after the Idols than after the garlick and onions of Egypt And being now as they thought forsaken by Moses they might think of returning to Egypt as afterwards they did and therefore chose a God of the Egyptian mode that they might more willingly receive them again and they said These be thy gods n i. e. This is thy God the plural number being put for the singular as it is usual in this case The meaning is this is the sign or symbol or image of thy God for such expressions are very frequent thus this image of a calf is called a calf frequently and the images of the temple of Diana are called shrines or little temples Act. 19. So they intended to worship the true God by this image as afterwards Ieroboam did by the same image as we shall plainly see when we come to that place of Scripture And it is absolutely incredible that the generality of the Israelites should be so void of all sence and reason as to think that this new-made calf did bring them out of Egypt before its own creation and that this was the same Jehovah who had even now spoken to them from heaven with an audible voice saying I am the Lord thy God who brought thee out of the land of Egypt O Israel which brought thee up out of the land of Egypt 5 And when Aaron saw o i. e. Observed with what applause they received it and with what fury and resolution they prosecuted their former desire he was born down with the stream and as it is probable by the peoples instigation built an altar to it it he built an altar before it and Aaron made proclamation and said To morrow is a feast to the LORD p Heb. to Iehovah Which title being peculiar to the true God and being here given by Aaron to the calf with the approbation of the people makes it more than probable that the people designed to worship the true God in this calf which they made onely as a visible token of Gods presence with them and an image by which they might convey their worship to God 6 And they rose up early on the morrow and offered burnt-offerings and brought peace-offerings q But no sin-offerings which they most needed and the * 1 Cor. 10. â—… people sat down to eat and to drink r For the sacrifices were accompanied with feasting both among the worshippers of the true God and among Idolaters See Exod. 18. 12. and 24. 11. and rose up to play s By shouting and singing and dancing as it appears from ver 17 18. 19. 7 And the LORD said unto Moses * Deut. 9. 1â—… Go get thee down for thy people t No longer my people as God had called them hitherto Exod. 3. 7. and 5. 1 c. they have forsaken me and I do hereby renounce them which thou broughtest out of the land of Egypt have corrupted themselves 8 They have turned aside quickly out of the way which I commanded them they have made them a molten calf and have worshipped it and have sacrificed thereunto and said * 1 Kin. 12. 2â—…
20. 12. or out of the Catalogue or number of those that shall be saved I suppose Moses doth not in this case wish his eternal damnation because that slate implies both wickedness in himself and the dishonour of God but his annihilation or the utter loss of this life and of that to come and of all the happiness of both of them Nor doth Moses simply desire this but onely comparatively expresseth his singular zeal for Gods glory and charity to his people signifying that the very thoughts of the destruction of Gods people and of the reproach and blasphemy which would be cast upon God by means thereof were so grievous and intolerable to him that he rather wisheth if it were possible that God would accept of him as a sacrifice in their stead and by his utter destruction prevent so great a mischief And it is to be considered that Moses speaks this as also many other things as the Mediatour between God and Israel and as the type of the true Mediatour Jesus Christ who was in effect to suffer this which Moses was content to suffer which thou hast wrttien 33 And the LORD said unto Moses * Ezek. 18. 4. Whosoever hath sinned ‖ Or doth sin to wit presumptuously obstinately and impenitently against me him will I blot out of my book g Him will I cut off out of the land of the living and eternally deprive of my favour and glory and not thee who art innocent and righteous 34 Therefore now go lead the people unto the place of which I have spoken unto thee * chap. 33. â—… Behold mine angel h Noâ—… Christ the Angel of the covenant who had hitherto gone before them but a created Angel as appears by comparing this with Exod. 33. 2 3 12. Though Moses obtained the revocation of this threatning Exod. 33. 14 17. shall go before thee Nevertheless * Deut. 32. 35. in the day when I visit I will visit their sin upon them i When I shall punish them for their other sins which I foresee they will commit I will remember and punish this also 35 And the LORD plagued the people k This relates either to the destruction of 3000 of them by the Levites or rather to the future plagues in which God also reckoned with them for this sin because they made the calf which Aaron made l They made it because they urged Aaron to make it as Iudâ—…s is said to purchasethe field Act. 1. 18. which was purchased by his mony and Aaron made it by giving command to make it The Chaldee Syriack Arabick and Samaritan render the words thus they worshipped or sacrificed to the calf which Aaron made And the word which signifies to make is oft used for worshipping or sacrificing as Exod. 10. 25. Iudg. 13. 15 1 King 18. 26. CHAP. XXXIII 1 AND the LORD said unto Moses Depart and go up hence thou and the people which thou hast brought up out of the land of Egypt unto the land which I sware unto Abraham to Isaac and to Jacob saying * Gen. 12. â—… Unto thy seed will I give it 2 * chap. 32. 3 Deut. 7. 22. Josh. 24. 11 And I will send an Angel before thee and I will drive out the Canaanite the Amorite and the Hittite and the Perizzite the Hivite and the Jebusite 3 Unto a land flowing with milk and honey for I will not go up in the midst of thee a By my own special and gracious presence as hitherto I have done but I will depart from thee In pursuance hereof God removes his tabernacle without the camp ver 7. I will onely make good my promise to thy fathers and send an Angel to accomplish it but I will shew no peculiar and further kindness to thee for thou art a * chap. 32. Deut. 9. 13. stiff-necked people lest I consume thee in the way b Lest thy sins should be aggravated by my presence and favour and thereby I should be provoked utterly to destroy thee So he shews that their perverseness makes this severity necessary for them and that God even in his judgement remembers mercy to them 4 And when the people heard these evil tidings they mourned and no man did put on him his ornaments c Their precious garments or jewels which the women reserved as we saw ver 3. This was a visible sign and profession of their inward humiliation and repentance for their sin and of their deep sence of Gods displeasure 5 For the LORD had said unto Moses Say unto the children of Israel Ye are a stiff-necked people I will come up into the midst of thee d To wit in anger not in favour ver 3. where the words are the same but the sence differing in a moment and consume thee e Obj. But God had promised he would not do so ver 14. Ans. That was signifyed to Moses not to the people to whom the threatning was most proper and profitable and this threatning hath a condition implied to wit except they repent as the next words plainly shew therefore now put off thy ornaments from thee that I may know what to do unto thee f That I may either inflict my judgments or suspend them as thou art penitent or impenitent 6 And the children of Israel stript themselves of their ornaments by the mount Horeb. 7 And Moses took the tabernacle g A tent set up by Moses for the people to meet in for sacrifice and seeking of God and other parts of Gods Worship untill the great Tabernacle should be finished for such a place was necessary or highly expedient for that use and therefore it is not probable they would be without it for a years space and pitched it without the camp afar off from the camp h In testimony of Gods alienation from them and displeasure against them this being a kind of eâ—…communication and all was too little to bring them to a thorough repentance and called it the tabernacle of the congregation i It was so before but he called it so now to shew that God had not wholly forsaken them and that if they truly repented he still permitted them to come into his presence and to seek the Lord. and it came to pass that every one which sought the LORD k Either for his favour or for counsel and direction See Exod. 18. 1â—… 19 20. went out unto the tabernacle of the congregation which was without the camp 8 And it came to pass when Moses went out unto the tabernacle that all the people rose up and stood every man at his tent door and looked after Moses l Testifying their grief for Gods departure their respect to Moses whom they had lately despised their earnest desire of his intercession for them their longing for Gods favour and their humble expectation of a gracious return from God by the hands of Moses until he
devoted which shall be devoted of men y Not by men as some would elude it but of men for it iâ—… manifest both from this and the foregoing verses that men here are not the persons devoting but devoted Quest. Was it then lawful for any man or men thus to devote another person to the Lord and in pursuance of such vow to put him to death Ans. This was unquestionably lawful and a duty in some cases when persons have been devoted to destruction either by Gods sentence as Idolaters Exod. 22. 20. Deut. 23. 15. the Canaanites Deut. 20. 1â—… the Amalekites Deut. 25. 19. 1 Sam. 15. 3 26. Benhadad 1 King 20. 42. or by men in pursuance of such a sentence of God as Numb 21. 2 3. and 31. 17. or for any crime of an high nature as Iudg. 21. 5. Ios. 7. 15. But this is not to be generally understood as some have taken it as if a Iew might by vertue of this Text devote his child or his servant to the Lord and thereby oblige himself to put them to death which peradventure was Iepthe's errour For this is expresly limited to all that a man hath or which is his i. e. which he hath a power over But the Iews had no power over the lives of their children or servants but were directly forbidden to take them away by that great command thou shalt do no murder And seeing he that killed his servant casually by a blow with a rod was surely to be punished as is said Exod. 21. 20. it could not be lawful wilfully and intentionally to take away his life upon pretence of any such vow as this But for the Canaanites Amalekites c. God the undoubted Lord of all mens lives gave to the Israelites a power over their persons and lives and a command to put them to death And this verse may have a special respect to them or such as them And although the general subject of this and the former verse be one and the same yet there are two remarkable differences to this purpose The verb is active ver 28. and the agent there expressed that a man shall devote but it is passive ver 29 and the agent undetermined which shall be devoted to wit by God or men in conformity to Gods revealed will 2. The devored person or thing is onely to be sold or redeemed and said to be most holy ver 28. but here it is to be put to death and this belongs onely to men and those such as either were or should be devoted in manner now expressed shall be redeemed but shall surely be put to death 30 And * Gen. 28. 22. Num. 18. 21 24. Mal. 3. 8. 10. all the tithe of the land z There are divers sorts of Tithes but this seems to be understood onely of the ordinary and yearly tithes belonging to the Levites c. as the very expression intimates and the addition of the fifth part in case of redemption thereof implies whether of the seed of the land or of the fruit of the tree is the LORDS it is holy unto the LORD 31 And if a man will at all redeem ought of his tithes he shall add thereto the fifth part thereof 32 And concerning the tithe of the herd or of the flock even of whatsoever passeth under the rod ‖ Either 1. the tithers rod it being the manner of the Iews in tithing to cause all their cattel to pass through some gate or narrow passage where the tenth was marked by a person appointed for that purpose and reserved for the Priest Or 2. the shepherds rod under which the herds and flocks passed and by which they were governed and numbred See Ier. 33. 13. Ezek. 20. 37. the tenth shall be holy unto the LORD 33 He shall not search whether it be good or bad neither shall he change it and if he change it at all then both it and the change thereof shall be holy it shall not be redeemed 34 These are the commandments which the LORD commanded Moses for the children of Israel in Mount Sinai ANNOTATIONS ON NUMBERS The ARGUMENT THis Book giveth us an History of almost forty years travel of the children of Israel through the Wilderness where we have an account of their journeys and what happened to them therein with their Government and how they were managed thereby Called Numbers by reason of the several Numbrings of the people as at the offerings of the Princes and at their several journeys c. But especially two One Chap. 1. Out of which the Priests and Levites were excepted but numbred by themselves viz. in the second year after they were come out of Egypt in the first month whereof the Passeover was instituted with the order about the Tabernacle both of the Levites and People and their several marches encampings and manner of pitching their Tents the Priest's maintenance and establishment by the miraculous budding of Aarons rod with the several impediments in their marches both among themselves by several murmurings seditions and conspiracies and from their enemies viz. the Edomites Canaanites over whom having obtained a victory and afterwards murmuring they were stung with fiery Serpents and cured by the brazen one Amorites whose Kings Sihon and Og they overcame and slew and Moabites where by the allurements of Balaam who was hired by Balak to curse Israel they joyned themselves to Baal-peor and are plagued for it that openly opposed them The other chief numbring is in Chap. 26. where they are found almost as many as the first though among them were none of the first numbring according to what God had threatned Chap. 14. save Moses Joshua and Caleb by reason of their desire to return back into Egypt upon the discouraging report of ten of those twelve that Moses sent to spy out the Land whereupon they were forced to wander above 38 years in the wilderness where he gave them several Laws Civil Ecclesiastical and Military as also particular directions about women's inheriting occasioned by the case of Zelophehad's daughters and concerning vows And then brings them back to the borders of Canaan where after divers victories obtained against their enemies they were directed how the Land of Canaan was to be divided among the Tribes and what portion the Levites were to have among them together with six cities of Refuge set apart for the Man-slayer At length Aaron being dead and Eleazar placed in his stead and Moses also having received the sentence of Death doth by God's appointment deliver up the people unto the charge and conduct of Joshua CHAP. I. 1 AND the LORD spake unto Moses in the wilderness of Sinai a Where now they had been a full year or near it as may be gathered by comparing this place with Exod. 19. 1. and 40. 17. and other places in the tabernacle b From the mercy-seat of the congregation on the first day of the second month in the second year after they
†Heb. found us befallen us u All the wandrings and afflictions of our parents and of us their children which doubtless have come to thine ears 15 How our fathers went down into Egypt and we have dwelt in Egypt a long time and the Egyptians vexed us and our fathers 16 And * Exod. 3. 7. when we cryed unto the LORD he heard our voice and sent an angel x To wit the Angel of the covenant Christ Jesus who first appeared to Moses in the bush Exod. 3. 2. and afterward in the cloudy pillar who conducted Moses and the people out of Egypt and thorough the wilderness as appears from Exod. 14. 19. and 23. 20. and 33. 14. 1 Cor. 10. 4. For though Moses may be called an Angel or messenger a title given to Phinehas Iudg. 2. 1. and to the Prophets 2 Chrâ—…n 36. 16. and to Haggai Hag. 1. 13. yet it is not probable that he is meant partly because Moses was the person that sent this message partly because there was no reason why he should express himself by such a dark and doubtful title to them and partly because another angel besides and above Moses did conduct them and the mention hereof to the Edomites was likely to give more authority and efficacy to their present message and hath brought us forth out of Egypt and behold we are in Kadesh y i. e. Near the city Kadâ—…sh the particle in being oft so used as we have shewed a city in the uttermost of thy border 17 Let us pass I pray thee through thy coâ—…ntrey we will not pass through the fields or through the vineyards neither will we drink of the water of the wells z Or pits which any of you have digged for your private use to wit without paying for it ver 19. Deut. 2. 6. but onely of the waters of common rivers which are free to all passengers and will not be prejudicial to thee we will go by the kings high-way we will not turn to the right hand nor to the left until we have passed thy borders 18 And Edom said unto him Thou shalt not pass by me a i. e. Through my country as thou desirest I will not suffer thee to do so which was an act of common policy to secure themselves from so numerous an host lest I come out against thee with the sword 19 And the children of Israel said unto him b i. e. Their messengers replyed unto them what here follows We will go by the high-way and if I and my cattel drink of thy water then I will pay for it c For water was a scarce commodity in those parts I will onely without doing any thing else go through on my feet 20 And he said Thou shalt not go through And Edom came out against him with much people and with a strong hand 21 Thus Edom refused to give Israel passage through his border d But permitted them to go by their border Deut. 2. 4 8. Iudg. 11. 18. and furnished them with victuals for their money Deut. 2. 29. wherefore Israel turned away from him e According to Gods command Deut. 2. 5. 22 And the children of Israel even the whole congregation journeyed from * chap. 33. 37. Kadesh and came unto mount Hor f Whose inhabitants were thence called Horims Deut. 2. 12. and Esau the Horite Gen. 36. 20. 23 And the LORD spake unto Moses and Aaron in mount Hor by the coast of the land of Edom saying 24 Aaron shall be gathered unto his people for he shall not enter into the land which I have given unto the children of Israel because ye rebelled against my †Heb. mouth word g This was one but not the onely reason God would not have Moses and Aaron to carry the people into Canaan for this reason also to signifie the insufficiency of the Mosaical law and Aaronical Priesthood to make them perfectly happy and the necessity of a better and so to keep the Israelites from resting in them so as to be taken off from their expectation of Christ and from the entertainment of him when he should come at the water of Meribah 25 * chap. 33. 38. Deut. 32. 50. Take Aaron and Eleazar his son and bring them up unto mount Hor 26 And strip Aaron of his garments h To wit of his Priestly garments Exod. 28. 2. Levit. 8. 7 8 9. in token of his resignation of his office See the like Isa. 22. 15 19 20 21. and put them upon Eleazar his son i By way of admission and inauguration of him to his office and Aaron shall be gathered unto his people and shall die there 27 And Moses did as the LORD commanded and they went up into mount Hor in the sight of all the congregation k That their hearts might be more affected with their loss of so great a pillar and that they all might be witnesses of the translation of the Priesthood from Aaron to Eleazar and therefore might give him the honour due to him 28 And Moses stripped Aaron of his garments and put them upon Eleazar his son and * Deut. 10. 6. 32. 50. Aaron died there l To wit in mount Hor. Obj. He died in Mosera Deut. 10. 6. Ans. Mosera was the general name of the place where that station was and mount Hor is a particular place in it where he died and was buried also Deut. 10. 6. in the top of the mount and Moses and Eleazar came down from the mount 29 And when all the congregation saw m i. e. Understood by the relation of Moses and Eleazar and by other signs So seeing is used Gen. 42. 1. Act. 7. 12. that Aaron was dead they mourned for Aaron thirty dayes n The time of publick and solemn mourning for great persons See Deut. 34. 8. even all the house of Israel CHAP. XXI 1 AND when * chap. 33. 40. †Heb. the Canaanite king of Arad Josh. 12. 14. Judg. 1. 16. King Arad the Canaanite a Or rather the Canaanite King of Arad for Arad is not the name of a man but of a city or territory as may seem from Ios. 12. 14. Iudg. 1. 16. if at least this was the same place with that And he seems to be called a Canaanite in a general sence as the Amorites and others sometimes are which dwelt in the south b To wit of Canaan as appears from Numb 33. 40. towards the east and near the dead Sea heard tell that Israel came by the way of the spies c Not of those spies which Moses sent to spie the land Numb 13. 17. for that was done 38 years before this and they went so privately that the Canaanites took no notice of them nor knew which way they came or went but of the spies which he himself sent out to observe the marches and motions of the Israelites But the words
And they removed from Tarah and pitched in Mithcah 29 And they went from Mithchah and pitched in Hashmonah 30 And they departed from Hashmonah and * Deut 1. â—… encamped at Moseroth 31 And they departed from Moseroth and pitched in Bene-jaakan h Called more 〈◊〉 meroth-bene-jaacan Deut. 10. â—… 32 And they removed from * See Gen. 36. 27. Deut. 10. 6. 1 Chro. 1. 42. Bene-jaakan and encamped at * Deut. 10. 7. Hor-hagidgad i Called Gudgodah as Iotbathah is called Iotbath Deut. 10. 7. 33 And they went from Hor-hagidgad and pitched in Jotbathah 34 And they removed from Jotbathah and encamped at Ebronah 35 And they departed from Ebronah and encamped at Ezion-gaber k A place upon the Red-sea as appears from 1 King 9. 26. and 22. 48. 36 And they removed from Ezion-gaber and pitched in the * chap. 20. 1. wilderness of Zin which is Kadesh 37 And they removed from * chap. 20. 22. Kadesh and pitched in mount Hor in the edge of the land of Edom. 38 And * chap. 20. 25. Deut. 32. 50. Aaron the priest went up into mount Hor at the commandment of the LORD and died there in the fortieth year after the children of Israel were come out of the land of Egypt in the first day of the fifth month 39 And Aaron was an hundred and twenty and three years old when he died in mount Hor. 40 And * chap. 21. 1. c. king Arad the Canaanite which dwelt in the south in the land of Canaan heard of the coming of the children of Israel 41 And they departed from mount * chap. 21. 4. Hor and pitched in Zalmonah 42 And they departed from Zalmonah and pitched in Punon 43 And they departed from Punon and * chap. 21. 10 pitched in Oboth 44 And they departed from Oboth and pitched in ‖ Or heaps of Abarim Ije-abarim in the border of Moab 45 And they departed from Iim l Rather Ijim i. e. the heaps as the word signifies even the heaps of Abarim last mentioned the Hebrew word is the same with Ije ver 44. onely there it is in the construed and here in the absolute form and pitched chap. 21. 11. in Dibon-gad m So called partly by way of distinction of this from another Dibon in the portion of Reuben Ios. 13. 17. and partly because it was rebuilt by the tribe of Gad. 46 And they removed from Dibon-gad and encamped in Almon * Ezek. 6. 14. diblathaim 47 And they removed from Almon-diblathaim and pitched in the mountains of Abarim before Nebo n Of which see Numb 27. 12. Deut. 32. 49 50. and 34. 1. 48 And they departed from the mountains of Abarim and * chap. 22. 1. pitched in the plains of Moab by Jordan near Jericho 49 And they pitched by Jordan from Beth-jesimoth even unto ‖ Or the plain of Shittim * chap. 25. 1. Abel-Shittim o Called Sittim Numb 25. 1. and here Abel-sittim for the grievous mourning which there was both for the hainous crimes committed and horrible judgments their inflicted in the plains of Moab 50 And the LORD spake unto Moses in the plains of Moab by Jordan near Jericho saying 51 Speak unto the children of Israel and say unto them When ye are passed over Jordan into the land of Canaan 52 * Deut. 7. 2. Josh. 11. 12. Then ye shall drive out p Not by banishing but by destroying them as it is explained Deut. 7. 1 2. and elsewhere all the inhabitants of the land from before you and destroy all their pictures * Exod. 34. 13. q Which seem to have been stones curiously ingraven and set up for worship See Deut. 16. 22. and destroy all their molten images r See Exod. 23. 24 32. Deut. 7. 5. and quite pluck down all their high places s i. e. by a Metonymy the Chappâ—… Altars Groves or other means of worâ—…hip there set up â—…or 〈◊〉 â—…ills themselves could not be destroyed by them See on Deut. â—…2 2. 53 And ye shall disposses the inhabitants of the land and dwell therein for I have given you the land to possess it 54 And * chap. 26. 53. ye shall divide the land by lot for an inheritance among your families and to the moe ye shall †Heb. multiply his inheritance give the more inheritance and to the fewer ye shall †Heb. diminish his inheritance give the less inheritance every mans inheritance shall be in the place where his lot falleth according to the tribes of your fathers ye shall inherit 55 But if ye will not drive out the inhabitants of the land from before you then it shall come to pass that those which ye let remain of them shall be * Josh. 23. 13. Judg. 2. 3. pricks in your eyes t and thorns in your sides and shall vex you in the land wherein ye dwell s i. e. Both vexatious and pernicious for the eye is a tender part and a wound there is very mischievous 56 Moreover it shall come to pass that I shall do unto you as I thought to do unto them CHAP. XXXIV 1 AND the LORD spake unto Moses saying 2 Command the children of Israel and say unto them When ye come into the land of Canaan this is the land that shall fall unto you for an inheritance even the land of Canaan with the coasts a Or limits or bounds to wit of the land beyond Iordan Which are here particularly described 1. to direct and bound them in their wars and conquests that they might not seek the enlargement of their empire after the manner of other nations but be contented with their own portion 2. To encourage them in their attempt upon Canâ—…an and assure them of their success 3. to guide them in the approaching distribution of the land thereof 3 Then * Josh. 15. 1. your south-quarter b Which is here described from East to West by divers windings and turnings by reason of the mountains rivers c. shall be from the wilderness of Zin along by the coast of Edom c Bordering all along upon the Edomites and your south-border shall be the outmost coast of * Gen. 14. 3. the salt sea d So called from the salt and sulphureous tast of its waters eastward e i. e. At the eastern part of that sea where the Eastern and Southern borders meet 4 And your border shall turn from the south to the ascent of Akrabbim f Called Maaleh-akrabbim Ios. 15. 3. which was at the south end of the salt or dead sea and pass unto Zin and the going forth thereof shall be from the south g Or on the south i. e. proceeding onward towards the South to Kadesh-Barnea h Which was on the Southern part of Canaan Numb 13. 17. and shall go on to Hazar-addar i Which
I repent of and hereby retract for them that honour me a That Worship and serve me with Reverence and Godly Fear and according to my Will which I esteem as an Honour done to me I will honour b I will advance them to Honour and maintain them in it and * Mal. 2 9 they that despised me c Not formally and directly for so Eli's Sons did not despise God but indirectly and by consequence by presumptuous disobedience of my Commands by defiling and disgracing my Worship and Ordinances either by transgressing the Rules I have given them therein or by their ungodly and shamefull Conversation and by making my service contemptible and abominable to others through their Scandals all which are manifest Arguments of contempt of God and are so called as Numb 11. 20. 1 Sam. 12. 9 10. Mal. 1. 8. and all which were eminently found in Eli's sons shall be lightly esteemed d Both by God and Men. 31 Behold * King â—… â—…7 â—…4 â—… â—… 11 â—… â—… 〈◊〉 the days come that I will cut off thine arm e i. e. I will take away thy strength which is oft signified by the arm as Iob 22. 8. Psal. 37. 17. or all that in which thou placest thy confidence and security either 1. The Ark which is called Gods strength Psal. 78. 61. and was Eli's strength who therefore was not able to bear the very ridings of the loss of it Chap. 4. 18. Or 2. His Priestly dignity or employment whence he had all his Honour and Substance Or rather 3. His Children to whom the words following here and in the succeeding Verses seem to consine it who are the strength of Parents see Gen. 49. 3. Deut. 21. 17. Psal. 127. 4 5. and the arm of thy fathers house f i. e. Thy Childrens Children and all thy Family which was in great measure accomplished 1 Sam. 22. 16 c. that there shall not be an old man in thine house g They shall generally be â—…ut off by an untimely Death before they be old 32 And thou shalt see ‖ Or the 〈◊〉 of the Tabernacle for all the wealth which God would have given Israel an enemy in my habitation in all the wealth which God shall give Israel h So the sense is Thou shalt see not in thy Person but in thy Posterity it being most frequent in Scripture to attribute that to Parents which properly belongs to their Posterity onely as Gen. 17. 8. and 27. 29 40. an enemy i. e. thy Competitour or him who shall possess that place of high Trust and Honour which now thou enjoyest such persons being through Mans corrupt Nature esteemed as a mans worst Enemy in my habitation i. e. in the Sanctuary And then he adds by way of Aggravation that this sad Accident should happen in all the wealth which God shall give Israel i. e. In a time when God should eminently bless Israel and make good all his Promises to them which was in Solomon's days when Abiathar of Eli's Race was put out oâ—… the High-Priesthood and Zaâ—…ck was put in his place 1 King 2. 27 35. when the Priesthood was most glorious and most Profitable and comfortable and therefore the loss of iâ—… more deplorable But the words may be otherwise rendered as is noted in the Margent of our English Bibles Thou shalt see to wit in thy own person the affliction or oppression or calamity of my habitation i. e. either of the Land of Israel wherein I dwell or of the Sanctuary called the habitation by way of Eminency whose greatest glory the Ark was 1 Sam. 4. 21 22. and consequently whoâ—…e greatest Calamity the loss of the Ark was for or instead of all that good wherewith God would have blessed Israel or was about to bless Israel having raised up a young Prophet Samuel and thereby given good grounds of hope that he intended to bless Israel if Thou and thy Sons had not hindred it by your Sins which God was resolved severely to Punish So this clause of the Threatning concerns Eli's Person as the following concerns his Posterity And this best agrees with the most proper and usual signification of that Phrase Thou shalt see and there shall not be an old * See Zech. 8. 4. man in thine house for ever i i. e. As long as the Priesthood continues in thy Family or as long as the Levitical Priesthood lasts 33 And the man of thine k i. e. Those of thy Posterity whom I shall not cut off from mine altar l i. e. From attendance upon mine Altar whom I shall not destroy but suffer to live and wait at the Altar shall be to consume thine eyes and to grieve thine heart m Shall be so forlorn and miserable that if thou wast alive to see it it would grieve thee at the very heart and thou wouldst consume thine Eyes with weeping for their Calamities So the Phrase is like that of Richel weeping for her children Jer. 31. 15. which were slain long after her Death and all the increase of thine house n i. e. Thy Children shall die ‡ Heb. Men. in the flower of their age o About the Thirtieth year of their Age when they were to be admitted to the plenary Administration of their Office Num. 4. 3. then they shall die 34 And this shall be a sign unto thee p To wit of the certain truth of all those sad Predictions that shall come upon thy two sons on Hophni and Phinehas in one day they shall dâ—…e both of them q And so they did chap. 4. 11. 35 And I will raise me up * Ezek. 4 〈◊〉 a faithful priest r To wit of another Line as is necessarily implied by the total removal of that Office from Eli's Line before threatned The Person designed is Zadok one eminent for his Faithfulness to God and to the King who when Abiathar the last of Eli's Line was Deposed by Solomon was made High-Priest in his stead 1 King 2. 27 35. 1 Chron. 29. 22. that shall do according to that which is in my heart s And shall not dishonour or disobey me to gratify his Sons as thou hast done and in my mind and I will build him a sure house t i. e. Give him a numerous Posterity as that Phrase is used Exod. 1. 21. 2 Sam. 7. 11. 1 King 11. 38. and confirm that sure Covenant of an everlasting Priesthood made to Phinehas of Eleazar's Line Numb 25. 13. and interrupted for a little while by Eli and his of the Line of Ithamar unto him and his Children for ever And this was manifestly verified until the Babylonish Captivity Ezek. 44. 15. and there is no reason to doubt of its continuance in the same Line till Christ came and he shall walk u i. e. Minister as High-Priest before mine anointed x Fither First Before King Solomon who was Anointed King 1
sheep in abundance and hath called all the kings sons and the captains of the host and Abiathar the priest and behold they eat and drink before him and say ‡ Heb. Let king Adonijah live God save king Adonijah 26 But me even me thy servant x Whom he knew to be acquainted with thy mind and with the mind of God in this matter and therefore his neglect of me herein gives me cause to suspect that this is done without thy privity which now I come to know and Zadok the priest and Benaiah the son of Jehoiada and thy servant Solomon hath he not called 27 Is this thing done by my lord the king and thou hast not shewed it unto thy servant y Who having been an instrument in delivering Gods message to thee concerning thy Successor might reasonably expect that if the king had changed his mind or God had since made some revelation contrary to the former thou wouldest have acquainted me with it as being both a Prophet of the Lord and one whom thou hast always found Faithful to thee and to whom thou hast used to communicate thy secret counsels who should sit on the throne of my lord the king after him 28 ¶ Then king David answered and said Call me Bathsheba z Who upon Nathan's approach to the King had modestly withdrawn her self either into another Room or into another part of this Room more remote from the Bed upon which David lay and she came ‡ Heb. before the king into the kings presence and stood before the king 29 And the king sware and said As the LORD liveth that hath redeemed my soul out of all distress 30 Even as I sware unto thee by the LORD God of Israel saying Assuredly Solomon thy son shall reign after me and he shall sit upon my throne in my stead even so will I certainly do this day 31 Then Bathsheba bowed with her face to the earth and did reverence to the king and said Let my lord king David live for ever a i. e. For a long time as that word is oft used as Chap. 2. 33. Dan. 2. 4. Though I desire thy Oath may be kept and the right of Succession confirmed to my Son yet I am far from thirsting after thy death for his advancement and should rather rejoyce if it were possible for thee to live and enjoy thy Crown for ever 32 ¶ And king David said Call me Zadok the priest and Nathan the prophet and Benaiah the son of Jehoiada And they came before the king 33 The king also said unto them Take with you the servants of your lord b i. e. My publick Officers and my Guards and cause Solomon my son to ride upon ‡ Heb. which belongeth to me mine own mule c As a token that the Royal Dignity is transferred upon Solomon and that by my consent Compare Gen. 41. 43. Esth. 6. 8. and bring him down to Gihon d A River near Ierusalem on the West side as may be gathered from 2 Chron. 32. 30. as En-rogel where Adonijah was inaugurated was on the East-side This place David chose either as remore from Adonijah and his company that so the people might go thither and be there without fear of Tumults or Bloodshed or to shew that Solomon was chosen King in opposition to Adonijah or because this was a place of great resort and fit to receive and display that numerous company which he knew would follow Solomon thither or that he might from thence return and make the more magnificent entrance into the City 34 And let Zadok the priest and Nathan the prophet anoint him there king e As they used to do where there was any thing new or doubtful extraordinary in the Succession as 1 Sam. 10. 1. and 16. 12 13. 1 King 19. 15 16. 2 King 9. 3. And this unction signified both the designation of the Persons to the Office and the Gifts and Graces which were necessary for their Office and which they seeking them sincerely from God might expect to receive over Israel and blow ye with the trumpet f To make the action more Solemn and Glorious and Publick and say God save king Solomon 35 Then ye shall come up after him that he may come and sit upon my throne for he shall be king in my stead g My Deputy and Vice-King whilst I live and absolutely King when I die Or if David and Solomon were Joint-Kings it is no more than was afterwards frequent at Rome where the Father and Son or two other persons were not seldom Joint-Emperors and I have ‡ Heb. commanded him So Gr. appointed h And that by Divine direction him to be ruler over Israel and over Judah i This is added partly as being the most Eminent and Royal Tribe it being frequent together with the general distinction to mention one of the most eminent particulars as 1 King 11. 1. Psal. 18. title Mark 16. 7. and partly lest the men of Iudah who were in a special manner invited by Adonijah v. 9. might think themselves exempted from his Jurisdiction 36 And Benaiah the son of Jehoiada answered the king and said Amen k Which was both an approbation of the Kings Fact and a profession of his Allegiance to the new King and a Petition to God to ratify and confirm it The LORD God of my lord the king say so too l The Lord stablish Solomon's Throne in spight of Adonijah and all his other Enemies 37 As the LORD hath been with my lord the king even so be he with Solomon and make his throne greater than the throne of my lord king David m Which Petition albeit it might have offended an unworthy vain-glorious and envious Father he knew would be welcome to so pious and generous a Man as David was and to one so kind and indulgent to his Children 38 So Zadok the priest and Nathan the prophet and Benaiah the son of Jehoiada and the Cherethites and the Pelethites went down and caused Solomon to ride upon king Davids mule and brought him to Gihon 39 And Zadok the priest n For though he was not the High-Priest he might do this office especially having the direction of the Prophet Nathan v. 34. took an horn of * Exod. 3â—… 25 32. oil out of the tabernacle o That which David had erected for the Ark 2 Sam. 6. 17. in which Oyl was kept for divers Sacred uses for Moses his Tabernacle was at Gibeon 1 Chron. 16. 39. and 21. 29. which was too remote for the present occasion which required all possible expedition and anointed Solomon and they blew the trumpet and all the people said God save king Solomon 40 And all the people came up after him p Which flocked thither in abundance some out of curiosity to see so Solemn an action others to do their Duty and others in expectation of some advantage
to walk after the LORD and to keep his commandments and his testimonies and his statutes with all their heart and all their soul to perform the words of this covenant that were written in this book and all the people stood to the covenant e To wit as to the taking of it they declared their consent to it and their concurrence with the King in that act which possibly they did by standing upright as the King himself stood when he took it 4 And the king commanded Hilkiah the high priest and the priests of the second order f Either those two who were next in degree to the High-Priest and in case of his sickness were to manage his work Of whom see 2 Sâ—…m S. 17. or the heads of the â—…4 courses which David had appointed 1 Câ—…r 25. and the keepers of the door g See above on chap. 22. 4. to bring forth h i. e. To take care that they should be brought forth out of the temple of the LORD all the vessels that were made for Baal and for the grove i i. e. The image of the grove of which see on chap. 21. 7. it being most frequent to call Images by the names of the persons or things which they represent and for all the host of heaven and he burnt them without Jerusalem in the fields of Kidron k i. e. Adioyning to the brook of Kidron and carried the ashes of them unto Beth-el l Partly to shew his abhorrency of them and that he would not give the Ashes of them a place in his Kingdom and partly to pollute and disgrace that place which had been the Chief Seat and Throne of Idolatry 5 And he ‡ Heb. caused to â—…ease put down the ‡ Heb. Chemarim idolatrous priests m Heb. the Chemarim which were Ministers of Idols Hos. 10. 5. distinct from the Priests Zeph. 1. 4. Possibly they were the highest rank of Priests because they are here employed in the highest work which was to burn Incense whom the kings of Judah had ordained to burn in cense in the high places in the cities of Judah and in the places round about Jerusalem them also that burnt incense unto Paal n A particular god of greatest esteem with them so called though elsewhere the name of Baal is common to all false gods to the sun and to the moon and to the ‖ Or twelve signs or constellations planets and to all the host of heaven 6 And he brought out the * Chap. 21. 7. grove o See on ver 4. from the house of the LORD without Jerusalem unto the brook Kidron and burnt it at the brook Kidron and stampt it small to powder and cast the powder thereof upon the graves of the children of the people p i. e. Of the common people whose Graves were made together in some common place which was generally accounted very impure and contemptible and therefore a sit place for this â—…ilth to be thrown into Or of Bastards who are oft called the children of the people who as they had this brand of infamy laid upon them that they might not enter into the congrigation of the Lord Deut. 23. 2. so possibly they were exposed to this further Ignominy to be buried in a peculiar and in the most infamous place Or rather as it is in the Hebrew of that people i. e. those Idolatrous people as it is explained 2 Chr. 34. 4. and here sufficiently implied in this and the foregoing Verse 7 And he brake down the houses of the sodomites q Wherein some Males prostituted their Bodies to the Lusts of others which abominable practise was both a punishment of Idolatry Rom. 1. 23 24 27. and a part of Idol-worship this being done to the honour of some of their Idols and by the appointment and instigation of those impure and diabolical spirits which were worshipped in their Idols See 1 King 14. 24. and 15. 12. and 22. 46. that were by the house of the LORD where the women wove ‡ Heb. houses hangings r Or curtains either to draw before the Idol or Idols which were worshiped in the Grove to preserve them from defilement or to gain more reverence for them or which were set up in the Grove that the abominable filthiness last mentioned might be committed within them Or garments for the service of the Grove for the Idols or the Priests belonging to them Heb. houses i. e. either little Chappels made of woven work like those which were made of Silver Act. 19. 24. within which there were some representations of their Grove-Idols or rather Tents made of those Curtains for the use above-mentioned for the grove s Or for Asherah an Idol so called as was noted before 8 And he brought all the priests t To wit belonging to the high-places here following whether such as worshipped Idols or rather such as worshipped God in those forbidden places Deut. 12. 11. as may be gathered from the following Verse out of the cities of Judah and defiled the high places u By burning dead mens Bones upon them as ver 14 16 20. or by putting them to some other unclean or filthy use where the priests had burnt incense from Geba x The Northern border of the Kingdom of Iudah Of which see Jos. 18. 24. 1 Kin. 15. 22. to Beersheba y Which was the Southern border See Gen. 21. 31. 〈◊〉 20. 1. i. e. from one end to the other and brake down the high places of the gates z Which were erected by the Gates of the City here mentioned into the honour of their Tutelary gods which after the manner of the Heathen they owned for the Protectors of their City and Habitations that were in the entring in of the gate of Joshua the governour of the city a This circumstance is noted to shew Iosiah's great zeal and impartiality in rooting out all monuments of Idolatry without any respect unto those great persons who were concerned in them or affected to them which were on a mans left hand at the gate of the city 9 Nevertheless the priests of the high places b Which Worshipped the True God there came not up to the altar of the LORD in Jerusalem c i. e. Were not suffered to come thither to the exercise of their Priestly function as a just punishment for the corruption of Gods Worship and the transgression of so plain and positive a Law of God Deut. 12. 11. which was much worse in them who had more knowledge to discern Gods mind therein and more obligations to observe it and to ingage others to the observation of it Compare Ezek. 44. 10. but they did eat of the unleavened bread d i. e. Of the Meat-Offerings allotted to the Priests wherein there was to be no Leaven Lev. 2. 4 5 10 11. and consequently of other Provisions belonging to the Priests
the Lots were promiscuously put together and out of which they were severally taken to Jehojaâ—…ib the second to Jedajah 8 The third to Harim the fourth to Seorim 9 The fifth to Malchijah the sixth to Mijamin 10 The seventh to Hakkoz the eighth to * Neh. 12. 4 17 Luke â—… 5. Abijah 11 The ninth to Jeshua the tenth to Shecaniah 12 The eleventh to Eliasâ—…ib the twelfth to Jakim 13 The thirteenth to Huppah the fourteenth to Jeshebeab 14 The fifteenth to Bilgah the sixteenth to Immer 15 The seventeenth to Hezir the eighteenth to Aphses 16 The nineteenth to Pethahiah the twentieth to Jehezekel 17 The one and twentieth to Jachin the two and twentieth to Gamul 18 The three and twentieth to Delajah the four and twentieth to Maaziah 19 These were the orderings of them in their service h In this Order and Method they were to come to perform the Offices of the Temple i. e. To come into the Temple every Sabbathday and to continue there all the Week long until the next Sabbath when they were relieved by others as the Manner was See 2 King 11. 5. 1 Chron. 9. 25. to come into the house of the LORD according to their manner i under Aaron their father k i. e. Under the Inspection and Direction of the High-priest whom he calls Aaron because he represented his Person and executed his Office and also came out of his Loyns and their father because of the Authority which by Gods Appointment he had over them and that Love Reverence and Obedience which they owed to him as the LORD God of Israel had commanded him 20 And the rest of the sons of Levi l Either such as were onely Levites and not Priests or rather such as were not named or numbred before in this or the former Chapter were these Of the sons of Amram * Ch. 23. 16 Shebâ—…el Shubael of the sons of Shubael Jehdejah m Who being as it seems an Eminent Person or having a very numerous Family was not reckoned with or under his Fathers Family but was accounted as a distinct Head of another Family 21 Concerning Rehabiah n The Son of Eliezer ch 23. 17. of the sons of Rehabiah the first o By Birth or Place was Jeshiah 22 Of the Izharite * Ch. 23. 18. Shelomith Shelomoth p Called also Shelomith ch 23. 18. of the sons of Shelomoth Jahath 23 And the sons of * Ch. 23. 19. 26. 31. Hebron Jeriah the first q Which word is fitly supplied both out of the rest of this verse the second third and fourth having a manifest reference to the first and out of 1 Chron. 23. 19. 26. 31. where it is expressed Amariah the second Jahaziel the third Jekameam the fourth 24 Of the sons of Uzziel Michah of the sons of Michah Shamir 25 The brother of Michah was Isshiah of the sons of Isshiah Zechariah 26 The sons of Merari were Mahli and Mushi the sons of Jaaziah r The Son either of Mahli or rather of Mushi last named for Mahli's Posterity comes v. 28. Beno 27 The sons of Merari by Jaaziah Beno s Whose Name is here repeated with his Brethren because he was the First-born and Head of the rest who were all reckoned with and under his Family as if they had been Branches of it and Shoham and Zaccur and Ibri 28 Of Mahli came Eleazar * Ch 23. 22. who had no sons 29 Concerning Kish t Another of Mahli's Sons as appears from 1 Chron. 23. 21. the son of Kish was Jerahmeel 30 The sons also of Mushi Mahli and Eder and Jerimoth These were the sons of the Levites after the house of their fathers 31 These likewise cast lots over against their brethren the sons of Aaron u i. e. Answerable for Number and Order to those of the Priests so as there should be a several course of the Levites for each course of the Priests This is expressed concerning the Singers ch 25. and the like is implied concerning the Porters ch 26. and is here sufficiently intimated concerning those Levites which were employed in other Sacred Ministrations in the presence of David the king and Zadok and Ahimelech and the chief of the fathers of the priests and Levites even the principal fathers over against their younger brethren x The Lots of the Elder and Younger Brethren were promiscuously put together and the order was settled as the Lots came forth without any regard to the Age or Dignity or Number of the Persons or Families the youngest Family having the first Course if they had the first Lot c. CHAP. XXV 1 MOreover David and the captains of the host a Both of the Civil and Sacred Host to wit all the Princes of Israel with the Priests and the Levites whom David gathered together ch 23. 2. for this very end that in their Presence and with their Approbation and Consent all these things might be established who are here fitly called the Captains of the Host for the Princes were under David the Chief Captains or Commanders of the Militia or Trained Bands of the Kingdom and as the Levites are called an Host and the Lords Host Numb 4. 23. and elsewhere because of their Number and Order in Holy Ministrations so these Priests and Levites were the Captains and Governours of the rest separated b i. e. Distributed them into their several Ranks and Orders Which though chiefly done by David as a Prophet and by Divine Direction as hath been oft observed yet is here imputed in part to the Captains of the Host because it was done with their Concurrence and Approbation to the service of the sons of * Ch. 6. 33 39. 2 Chr. 29. 30. Asaph and of * ver 5. Heman and of * 2 Chr 35. 15. Jeduthun c i. e. To the Service of God under the Conduct and Command of these Persons who should prophecy d i. e. Praise God by singing the Psalms of David of which see on ch 16. 7. and other sacred Songs made by themselves who were Prophets in some sort or by other Prophets or Holy Men of God Or this Action of theirs is called prophecying because it had been formerly performed by the Prophets and the Sons of the Prophets of which see 1 Sam. 10. 5. 19. 20. 2 King 3. 15. 1 Chron. 15. 19. with harps with psalteries and with cymbals and the number of the workmen e Of the Persons employed in this Sacred Work according to their service was 2 Of the sons of Asaph Zaccur and Joseph and Nethaniah and ‖ Otherwise called Iesharelah ver 14. Asarelah the sons of Asaph under the hands of Asaph f i. e. Under his Oversight and Direction which prophesied †Heb. by the hands of the king according to the order of the king g In such Manner and Order as David appointed 3 Of
Worship of God and in Obedience to their King chief fathers whom king David made rulers over the Reubenite the Gadite and the half-tribe of Manasseh for every matter pertaining to God and †Heb. 〈◊〉 2 Chr. 1â—… 〈◊〉 affairs of the king CHAP. XXVII 1 NOw the children of Israel after their number to wit the chief fathers and captains of thousands and hundreds and their officers a The standing Force or Militia of Israel as it was settled under their several Officers as it here follows that served the king in any matter of the courses b i. e. In all the business wherein the King had occasion for these Persons who were to attend upon him or his Commands by Courses or by Turns Or according to all the order or state of the Divisions or about the Companies or Courses into which they were distributed which came in and went out c i. e. Executed their Office which is commonly signified by this Phrase as Numb 27. 17. and elsewhere month by month d Who were to be Armed and Mustered and to wait upon the King either at Jerusalem on in other places as the King should see fit By this Order near 300000 of his People were instructed and exercised in the use of the Arms and fitted for the Defence of their King and Kingdom when it should be needful and in the mean time sufficient Provision was made against any sudden Tumults or Irruptions of Enemies And this monthly Course was contrived that the Burden of it might be easie and equally distributed 〈◊〉 the People throughout all the months of the year of every course were twenty and four thousand 2 Over the first course for the first month was Jashobeam e Of whom see 2 Sam. 23. 8. and 1 Chron. 11. 11. the son of Zabdiel and in his course were twenty and four thousand 3 Of the children of Perez f Or of Pharez of the Posterity of Iudah Gen. 46. 12. This seems to be understood of Iashobeam and to be mentioned as a reason why he was the Chief c. and the verse may be rendred thus He was which is easily understood out of the foregoing words of the children of Perez and consequently of the Tribe of Iudah to which the Pre-eminence belonged and of which Iudah was and he was or therefore he was the Chief to wit in Dignity and Precedency though not in Power and Authority for these captains were equal in Power and Ioah was their General of all the Captains of Host whose several Names here follow and was for the first month Therefore he was first in Order and was Captain for the first month was the chief of all the captains of the host for the first month 4 And over the course of the second month was ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 23. 9. Dodai an Ahohite and of his course was Mikloth also the ruler g Who was either 1. the Captain of this Course after the death of this Dodai as Zebadiah was after Asahel v. 7. But the differing Phrase there and here sufficiently intimates that the same thing is not meant in both Places Or 2. his Lieutenant or Deputy in case of his necessary Absence But why should such an one be named here and not in the rest of the Courses Or rather 3. one of the Officers of his Course who seems here particularly to be named as a person then of great Note and Eminency in his course likewise were twenty and four thousand 5 The third captain of the host for the third month was Benajah the son of Jehojada a ‖ 〈◊〉 principal 〈◊〉 chief priest h Or the chief Priest Or rather a chief Prince as this Hebrew Word is oft used as Gen. 41. 45. 47. 22. 2 Sam. 8. 18. 20. 26. 1 King 4. 5. 2 King 10. 11. and elsewhere Probably he was not onely a Captain of this Course but a great Officer in the Court and State For although the Priests might take up Arms in some special Cases yet it is not likely that such were constant Officers in the Kings Army especially seeing the rest of the Captains here named were of other Tribes Besides neither Benajah nor Jehojadah was High-Priest at that time but Zadok or Abiathar and before them Abimelech in whom the Priesthood had been for a long time together even in the days of Samuel and Sâ—…ul and David and Solomon and in his course were twenty and four thousand 6 This is that Benajah who was * 〈◊〉 23. 20 â—…3 〈◊〉 12. 22. mighty among the thirty and above the thirty and in his course was Ammizabad his son i Who seems to have been his Fathers Lieutenant because his Father was Captain of the Kings Guards 2 Sam. 8. 18. and therefore needed a Deputy in the one or in the other place 7 The fourth captain for the fourth month was * 〈◊〉 23. 24. 〈◊〉 26. Asahel the brother of Joab k By which it seems the Foundation of this Project was laid whilst David was in Hebron during which time Asahel was slain and Davids Forces were then divided into 24 Courses under 24 Chief Commanders whereof Asahel was one onely it is probable that the number of their Forces was much less than that which is here mentioned But when David was fully settled in his whole Kingdom the design was perfected and the numbers of their Souldiers increased to this Number and Zebadiah his son after him l i. e. After his death of which see 2 Sam. 2. 23. and in his m Not Asahels for in his time they were not so numerous but Zebadiahs his Son course were twenty and four thousand 8 The fifth captain for the fifth month was Shamhuth n Supposed to be the same called 〈◊〉 2 Sam. 23. 11. and Shaâ—…moth 1 Chron. 11. 27. the 〈◊〉 and in his course were twenty and four thousand 9 The sixth Captain for the sixth month was * Ch. 11. 28 Ira the son of Ikkesh the Tekoite and in his course were twenty and four thousand 10 The seventh captain for the seventh month was Helez the Pelonite o So called also 1 Chron. 11. 27. and the Paltite 2 Sam. 23. 26. of the children of Ephraim and in his course were twenty and four thousand 11 The eighth captain for the eighth month was * 2 Sam. 21. 18. Sibbecai the Hushathite of the Zarhites p Of the Family of the Zarhites and in his course were twenty and four thousand 12 The ninth captain for the ninth month was Abiezer the Anetothite of the Benjamites and in his course were twenty and four thousand 13 The tenth captain for the tenth month was Maharai the Netophathite of the Zarhites and in his course were twenty and four thousand 14 The eleventh captain for the eleventh month was Benajah the Pirathonite of the children of Ephraim and in his course were twenty and four thousand 15 The twelfth
very People will prove degenerate 19 And give unto Solomon my son a perfect heart to keep thy commandments thy testimonies and thy statutes and to do all these things and to build the palace for the which I have made provision t By purchasing the Place 1 Chron. 21. and providing for the Expences of the Work 20 And David said to all the congregation Now bless the LORD your God And all the congregation blessed the LORD God of their fathers and bowed down their heads and worshipped the LORD and the king u The Lord with Religious and the King with Civil Worship as it is evident 21 And they sacrificed sacrifices unto the LORD x Before the Ark which was there and offered burnt-offerings unto the LORD on the morrow after that day even a thousand bullocks a thousand rams and a thousand lambs with their drink-offerings and sacrifices in abundance for all Israel y Either 1. on the behalf of all Israel to praise God in their Names to procure Gods Presence and Blessing for them all Or 2. so many that the Feasts which after the manner were made of the remainders of the Sacrifices were abundantly sufficient for all the Israelites which were then present and desired to partake of them or for all the Governours of Israel there assembled who may well pasâ—… under the name of all Israel because they represented them all 22 And did eat and drink before the LORD z i. e. Before the Ark in Courts or Places as near to it as they conveniently could Or as in Gods Presence in a Solemn and Religious manner praising God for this great Mercy and begging his Blessing upon this great Affair on that day with great gladness and they made Solomon the son of David king the second time a This is called the second time in reference to the first time which was either 1. when he was made King during Adonijahs Conspiracy of which see 1 King 1. 34 c. And so this was done after Davids death and not upon that day when this Feasting and Solemnity lasted as the words at first view seem to insinuate this being related in the same verse and immediately after the Relation of the Feast But there are Examples of things done at distant times put together in one verse as Act 7. 15. So Iacob went down into Egypt and died he and our Fathers i. e first he and afterward our Fathers So here They did eat on that day with great gladness and afterward they made Solomon king the second time And this Opinion seems to be confirmed by the following Passages in which it is related that at this same time they anointed Zadok to be Priest and that Solomon was King instead of David and that all Israel and all Davids sons submitted to him All which was not done till after Davids death as may be gathered by comparing this with 1 King 1. 2. or 2. in 1 Chron. 23. 1. where it is said that David made Solomon his Son King over Israel i. e. he declared him his Successor And so this second time was during Davids Life And what David had more privately declared ch 23. he now more solemnly owns in this great and general Assembly in which by Davids Order and the Consent of all that Assembly Solomon was anointed King i. e. to be King after his Fathers death And this Opinion the Text seems most to favour For it is said And they made Solomon King c. they who That must be fetched out of the foregoing Words and Verses they who did eat and drink before the Lord on that day with great gladness as it is here said and then immediately it follows and that with a copulative conjunction and they made Solomon King c. which without violence cannot be pulled away from the foregoing Words And therefore they must be David and all the Congregation who were then present v. 20. of whom it is said they sacrificed c. v. 21. and they did eat c. and they made Solomon c. The great Objection against this Opinion is that they anointed Zadok to be Priest at this time which was not done till after Davids death for till then Abiathar â—…s not thrust out from being Priest c. 1 King 2. 26 27. This indeed is a difficulty but not insoluble It must be remembred that the High-priest had his Vicegerent who might officiate in his stead when he was hindred by Sickness or other indispensable Occasion and that there seems to be something more than ordinary in Zadoks case for although Abiathar was properly the Highpriest yet Zadok seems after a sort to be joyned in Commission with him as we see 2 Sam. 15. 29. 19. 11. and it is expresly said Zadok and Abiathar were Priests 2 Sam. 20. 25. and 1 King 4. 4. And it may be further considered that this anointing of Zadok might be occasioned by some miscarriage of Abiathar not recorded in Scripture Possibly he was unsatisfied with this Design of translating the Crown to Solomon and did now secretly favour Adoniâ—…ahs Person and Right which afterward he did more openly defend Which being known to David by information might induce him and the Princes who favoured Solomon to take this course Which they might the more willingly do in consideration of that Divine Threatning 1 Sam. 2. 31 c. of translating the Priesthood from Ithamars and Elis House of which Abiathar was to Eleazars Line to which it had been promised to perpetuity Numb 25. 13. of which Line Zadok was And they might judge this a sit Season or might be directed by God at this time to execute that Threatning to the one and promise to the other Family And yet this Action of theirs in anointing Zadok did not as I suppose actually constitute him High-priest but onely settled the Reversion of it upon him and his Line after Abiathars death Even as Davids making Solomon king ch 23. 1. and their anointing Solomon to be the chief Governour here did not put him into actual Possession of the Kingdom but onely gave him a Right to it in Reversion after the present Kings death as Samuels anointing of David 1 Sam. 16. had done to David before him Hence notwithstanding this Anointing Abiathar continued to exercise his Office till Solomon thrust him out 1 King 2. 27 and even after he was removed from the Execution of his Office yet he was reputed the Priest till he died being so called 1 King 4. 4. And this I hope may in some sort resolve that difficulty For the other Arguments they seem not considerable For as for what follows v. 23 24 25. Then Solomon sat on the Throne c. that indeed seems to belong to the time after Davids death being sufficiently â—…eparated from this 22d verse and not so knit to the foregoing Words as those words and they made Solomon King c. are And for the particle then that is
the hand i. e. he restored the Priests and Levites either 1. to theirplaces and offices which possibly in the time of the Idolatrous Kings and of Athaliah had been disposed of to persons of other Tribes partly to gratifie their wicked friends and partly to bring Gods House and Worship into disgrace Or 2. to the exercise of their offices from which they had been in a great measure hindred of the priests the Levites whom David had * 1 Chr. 24. 1. distributed in the house of the LORD to offer the burnt-offerings of the LORD as it is written in the * Numb 28. 2. law of Moses with rejoycing and singing as it was ordained †Heb. by the hands of David by David 19 And he set the * 1 Chr. 26. 1 c. porters at the gates of the house of the LORD that none which was unclean in anything should enter in 20 And he took the captains of hundreds and the nobles and the governours of the people and all the people of the land and brought down the king from the house of the LORD and they came through the high gate o To wit of the Court belonging and leading to the Kings Palace into the kings house and set the king upon the throne of the land 21 And all the people of the land rejoyeed and the city was quiet after that they had slain Athaliah with the sword CHAP. XXIV 1 JOash * 2 Kin. 12. 1 c. was seven years old a A great part of this Chapter is explained on 2 Kings 12. when he began to reign and he reigned forty years in Jerusalem his mothers name also was Zibeah of Beer-sheba 2 And Joash did that which was right in the sight of the LORD all the days of Jehojada the priest 3 And Jehojada took for him two wives and he begat sons and daughters 4 And it came to pass after this that Joash was minded †Heb. to renew to repair the house of the LORD 5 And he gathered together the priests and the Levites and said to them Go out unto the cities of Judah and gather of all Israel b i. e. Of all the Israelites that were in the Kingdom of Judah See Ch. 15. 17. and 21. 2. money to repair the house of your God from year to year c Either 1. repair part of it every year till the reparations be perfected Or 2. gather it from year to year 〈◊〉 you get such a sum as may suffice for the work for he supposed one or two years collection would not suffice for the work whether it were that collection of half a shekel for every man of which see Exod. 30. 12 13. 2 Kings 12. 14. Or a voluntary contribution required for the present exigence of the Temple by virtue of the command and example of Moses who made such a collection for the building of the Tabernacle Exod. 35. 5. See also Nehem. 10. 32. which he thought would not be any great sum because of the great iniquity and impiety which yet had reigned for many years and yet continued in the generality of the people of the Land the Levites not excepted as the last clause of this Verse shews and see that ye haste the matter Howbeit the Levites hastned it not 6 And the king called for Jehojada the chief d It is observable that he is not called the Chief Priest or High Priest but onely the Chief or the Head which he might be in many other respects either by reason of his near relation to the Royal Family or because he was the Chief of one of the 24 Families or because he had been the chief man in the contriving and bringing about of this great change and the General of the Forces employed about it And the High Priest seems to be mentioned as a distinct person from Jehojadah here 2 Kings 12. 9 10 All which make it questionable whether Jehojadah was the High-Priest or no. and said unto him Why hast thou not required of the Levites to bring in out of Judah and out of Jerusalem the collection according to the commandment of * Exod. 30. 12 13 14. Moses e Heb. the Collection of Moses i. e. such an one as he commanded or made in the like case of which see on v. 5. In like manner we read of the Sins of Manasseh 2 Kings 24. 3. and of the Sin of Ieroboam frequently the servant of the LORD and of the congregation of Israel for the tabernacle of witness 7 For the sons of Athaliah f To wit Ahaziah and his Brethren before they were carried away captive ch 21. 17. who did this by her instigation as this phrase implies that wicked woman had broken up the house of God g Both broken up the Treasuries and defaced the House it self and also all the dedicate things of the house of the LORD did they bestow upon Baalim 8 And at the kings commandment they made a chest and set it without at the gate of the house of the LORD h i. e. Of the Court of the people whether all manner of persons might come to offer 9 And they made †Heb. 〈◊〉 a proclamation through Judah and Jerusalem to bring in to the LORD the collection that Moses the servant of God laid upon Israel in the wilderness i i. e. A Collection answerable to it as they are said to be guilty of the errour of Balaam and gainsaying of Core Jud. v. 11. who fell into sins of the same kind 10 And all the princes and all the people rejoyced and brought in and cast into the chest until they had made an end 11 Now it came to pass that at what time the chest was brought unto the kings office k From the gate of the Court into one of the Chambers belonging to the Temple which was appointed by the King for this office by the hand of the Levites and when they saw that there was much money the kings scribe and the high priests officer came and emptied the chest and took it and carried it to his place again Thus they did day by day and gathered money in abundance 12 And the king and Jehojada gave it to such as did the work of the service of the house of the LORD and hired masons and carpenters to repair the house of the LORD and also such as wrought iron and brass to mend the house of the LORD 13 So the workmen wrought and †〈…〉 the work was perfected by them and they set the house of God in his state and strengthned it 14 And when they had finished it they brought the rest of the money before the king and Jehojada whereof were made vessels for the house of the LORD l Because Athaliah and her Sons had taken the old 〈◊〉 away v. 7. even vessels to minister and ‖ Or 〈◊〉 to offer withal and spoons and vessels of gold and
house of the LORD a Which Ahaz his Father had shut up ch 28. 24. and repaired them 4 And he brought in the priests and the Levites and gathered them together into the east-street b Which was before the Eastern Gate of the Temple 5 And said unto them Hear me ye Levites sanctifie now your selves and sanctifie the house of the LORD God of your fathers and carry forth the filthiness c That filthy Altar which Ahaz had put in the Place of Gods Altar 2 King 16. 11 c. and the Idols or other abominable or polluting things which were there out of the holy place d The Temple or the Priests Court which also is called an holy Place Levit. 6. 16. 10. 13. Numb 28. 7. 6 For our fathers have trespassed and done that which was evil in the eyes of the LORD our God and have forsaken him and have turned away their faces from the †〈◊〉 〈◊〉 〈◊〉 Gr. habitation of the LORD and †〈◊〉 〈◊〉 〈◊〉 turned their backs e Either 1. Metaphorically they have wilfully and obstinately and contumeliously forsaken me and my House and Worship that posture being a signification of Contempt Or 2. Literally and properly For Ahaz having removed the Altar of God into a By-place 2 King 14. and directing his Worship towards the East after the manner of the Heathens whom he designed to follow and not to the West as the Israelites did by Gods Command in which Quarter the Ark was he must needs consequently turn his Back upon the Altar and House and Ark of God 7 Also 〈◊〉 〈◊〉 〈◊〉 they have shut up the doors of the porch and put out the lamps and have not burnt incense nor offered burnt-offerings in the holy place unto the God of Israel 8 Wherefore the wrath of the LORD was upon Judah and Jerusalem and he hath delivered them to †〈◊〉 〈◊〉 〈◊〉 trouble to astonishment and to * 〈◊〉 〈◊〉 25. Kin. 9. 8. hissing f i. e. To such Calamities as all that see and hear of shall be astonished at and hiss at those who by their own Sin and Folly have brought such Miseries upon themselves See on 1 King 9. 8. as ye see with your eyes 9 For lo our fathers have fallen by the sword and our sons and our daughters and our wives are g Or were though they were presently released ch 28. 5 14 15. in captivity for this 10 Now it is in mine heart to make a covenant with the LORD God of Israel that his fierce wrath may turn away from us 11 My sons h So he calls them indifferently though many of them were elder than himself because he was by his tender Love and Affection as he was by his Office obliged to be a Nursing Father to them See Isa. 49. 23. ‖ 〈◊〉 noâ—… 〈◊〉 be not now negligent i In sanctifying your selves and the Temple v. 5. and in quickning and preparing your selves and the People to Gods Service for the LORD hath * 〈◊〉 â—… 14. 〈◊〉 2 6. chosen you to stand before him to serve him and that ye should minister unto him and ‖ 〈◊〉 〈◊〉 burn incense 12 Then the Levites arose Mahath the son of Amasai and Joel the son of Azariah of the sons of the Kohathites and of the sons of Merari Kish the son of Abdi and Azariah the son of Jehallelel and of the Gershonites Joah the son of Zimmah and Eden the son of Joah 13 And of the sons of Elizaphan Shimri and Jehiel and of the sons of Asaph Zechariah and Mattaniah 14 And of the sons of Heman Jehiel and Shimei and of the sons of Jeduthun Shemajah and Uzziel 15 And they gathered their brethren and sanctified themselves and came according to the commandment of the king ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the words of the LORD to cleanse the house of the LORD 16 And the priests went into the inner part of the house of the LORD k Not the Holy of Holies into which onely the Highpriest might enter and that but once in a year but the Holy Place to cleanse it and brought out all the uncleanness that they found in the temple of the LORD into the court l To wit the Priests Court called here the Court by way of Eminency of the house of the LORD And the Levites took it to carry it out abroad into the brook Kidron 17 Now they began on the first day of the first month to sanctifie and on the eighth day of the month came they to the porch of the LORD so they sanctified the house of the LORD in eight days and in the sixteenth day of the first month they made an end m In 16 Days purging the House and Porch and Courts and all the Chambers belonging to the Temple This is noted to imply partly the Universal Abuse and Defilement of all the Parts of it by Ahaz which required so much time to remove and partly the Diligence of the Priests in this Work 18 Then they went in to Hezekiah the king and said We have cleansed all the house of the LORD and the altar of burnt-offering with all the vessels thereof and the shew bread table with all the vessels thereof 19 Moreover all the vessels which king Ahaz in his reign did cast away in his transgression have we prepared and sanctified and behold they are before the altar of the LORD 20 Then Hezekiah the king arose early and gathered the rulers of the city and went up to the house of the LORD 21 And they brought seven bullocks and seven rams and seven lambs and seven he-goats n The Number of seven is famous and customary in Sacred matters and is here used in regard of the vast Numbers and various Kinds of Sins the Guilt whereof yet lay upon the Kingdom which was now to be expiated Indeed in case of one particular Sin of Ignorance done by the People there was but one Bullock to be offered Levit. 4. 13 14. but here the Sins were many and presumptuous c. for a * Lev. 4. 3 14. sin offering for the kingdom o To make Atonement for the Sins of the King and the Royal Family and the Court. and for the sanctuary p For all the Idolatry and Uncleanness wherewith the Temple had been polluted which as it had been cleansed naturally by the Priests Hands so now was to be purged morally by Sacrifices and for Judah q For the Sins of all the People of Judah and he commanded the priests the sons of Aaron to offer them on the altar of the LORD 22 So they killed the bullocks and the priests received the blood and * Lev. 8. 14 15. Heb. 9. 21. sprinkled it on the altar likewise when they had killed the rams they sprinkled the blood upon the altar they killed also the lambs and they sprinkled the blood upon the
them to fit themselves for so great and solemn a Work that they may do according to the word of the LORD by the hand of Moses 7 And Josiah †〈…〉 gave to the people of the stock lambs and kids h For either of these might be used for the Paschal-offering Exod. 12. 5. all for the passover offerings for all that were present to the number of thirty thousand and three thousand bullocks i Which were to be offered after the Lambs upon the several days of the Feast of Unleavened Bread these were of the kings substance 8 And his princes k Not the Political but Ecclesiastical Princes or the Chief of the Priests and Levites whose Names here follow †〈…〉 gave willingly unto the people to the priests and to the Levites l For the use of any of the Families of any of them as need should be For they supposed the 30000 which the King had given were not sufficient for all the Families Or the King gave his Cattel to the People onely or principally for they onely are mentioned for that Gift v. 7. And therefore these persons here named give their Cattel not onely to the People but also to the Priests and to the Levites as it is here expressed And the Levites being not yet sufficiently provided for some of their Brethren named v. 9. gave 5000 more peculiarly unto the Levites as is there said Hilkiah and Zechariah and Jehiel rulers of the house of God m For so they were Hilkiah being the High-priest and the other the two Chief Priests of the two Lines of Eleazar and Ithamar who many times were to officiate in the High-priests stead and were in Power and Dignity next to him and were in some sort joynt-commissioners with him in ruling the Affairs of the Temple gave unto the priests for the passoverofferings two thousand and six hundred small cattel and five hundred oxen 9 Conaniah also and Shemajah and Nethaneel his brethren and Hashabiah and Jehiel and Jozabad chief of the Levites †〈…〉 gave unto the Levites for passover offerings five thousand small cattel and five hundred oxen 10 So the service was prepared and the priests stood in their place and the Levites in their courses according to the kings commandment 11 And they killed the passover and the priests sprinkled the blood from their hand and the Levites * 〈◊〉 â—…9 flayed them n Which they did though properly it belonged to the Priests because the Priests who were sanctified were not sufficient for that Work there being so many thousands of the Cattel and they were fully employed in the killing of the Sacrifices and the sprinkling of the Blood which was more properly the Priests work than the other 12 And they removed the burnt-offerings o i. e. Those Cattel which were to be offered for Burnt-offerings to wit some of the lesser Cattel for these also might be offered as burnt-offerings Levit. 1. 10. And hence it may seem that all these small Cattel were not given to the People to be eaten by them for their Paschal-lambs but that some of them were to be offered as burnt-offerings for the People And these they put apart by themselves partly lest they should be confounded with them which were for another use and partly that they might not be hindred from that which was their present and more immediate work as it follows that they might give To wit the Paschal-lambs or Kids that they might give according to the divisions of the families of the people to offer unto the LORD p These words may belong either 1. to the more remote words the burnt-offerings the other words being to be put within a Parenthesis or there being a trajection in the words which is frequent in Scripture and which is here observed by some learned Interpreters Or 2. to the last words and to the Paschal-lambs which they were first to be offered to the Lord by Killing them and sprinkling the Blood as was noted before and then to be given to the People though the giving be here mentioned before the offering such transpositions being usual in Scripture and other Authors as it is written * Lev. 3. 3. in the book of Moses and so did they with the oxen q To wit as they did with the lesser Cattel of which see the first Note on this Verse They removed those Oxen which were to be offered as Burnt-offerings from those which were to be offered as Peace offerings 13 And they * Exod. 12. 8 9. rosted the passover with fire according to the ordinance but the other holy offerings r Those from which the Burnt-offerings were removed v. 12. to wit the Peace-offerings part of which fell to the share of the Offerer who was Josiah and by his Gift to the People sod they in pots and in caldrons and in pans and †Heb. made them run divided them speedily among all the people 14 And afterward they made ready s To wit the Paschal-lambs and their part of the Peace-offerings for themselves and for the priests because the priests the sons of Aaron were busied in offering of burnt-offerings and the fat until night therefore the Levites prepared for themselves and for the priests the sons of Aaron 15 And the singers the sons of Asaph were in their †Heb. station place according to the * 1 Chr. 25. 1â—… c. commandment of David and Asaph and Heman and Jeduthun the kings seer and the porters * 1 Chr. 9. 17 18. 26. 14 c. waited at every gate they might not depart from their service for their brethren the Levites prepared for them 16 So all the service of the LORD was prepared the same day to keep the passover and to offer burnt-offerings upon the altar of the LORD according to the commandment of king Josiah 17 And the children of Israel that were †Heb. found present kept the passover at that time and the feast of unleavened bread seven days 18 And * 2 Kin. 23. 22. there was no passover like to that kept in Israel from the days of Samuel the prophet neither did all the kings of Israel keep such a passover as Josiah kept and the priests and the Levites and all Judah and Israel that were present and the inhabitants of Jerusalem 19 In the eighteenth year of the reign of Josiah was this passover kept 20 * 2 Kin. 23. 2â—… Jer. 46. 2. After all this when Josiah had prepared the †Heb. house temple t When he and his People hoped that God was reconciled and the Foundation of a solid and lasting Happiness was laid their Hopes were quickly blasted So much are men oft mistaken in their Judgments about the Designs of Gods Counsel and Providence Necho king of Egypt came up to fight against Carchemish u Which the Assyrian had lately taken from the King of
that time when multitudes were made Christs willing people by the preaching of the Apostles as we read Acts 2. 3. 4. 5 c. And for the second clause it is to be understood thus thou hast or as it is in the Hebrew to thee is the dew of thy youth or of thy childhood for the word jeled from which this is derived signifies sometimes a young man and sometimes a child or infant By youth or childhood he here seems to understand those young men or children which shall be born to the Messias who are called his children Heb. 2. 13. and his seed Isa. 53. 10. wherein possibly there might be an allusion to this dew Thus the abstract is here put for the concrete which is very frequent in the Hebrew Tongue as Circumcision and Uncircumcision are put for the circumcised and the uncircumcised c. And even in the Latine Tongue this very word youth is oft used for a young man or for a company of young men By the dew of youth he means youth or young men like dew the note of similitude being oft understood And this progeny of Christ is compared to the dew partly because of their great multitude being like drops of dew innumerable and covering the whole face of the earth see 2 Sam. 17. 12. and partly because of the strange manner of their generation which like that of the dew is done suddenly and secretly and not perceived till it be accomplished and to the admiration of those that behold it of which see Isa. 49. 21. Or 2. joyntly as one entire sentence The dew of thy youth i. e. Thy posterity which is like the dew as was noted and explained before is as the dew which may very well be understood out of the foregoing clause as the word feet is understood in like manner Psal. 18. 33. He maketh my feet like hinds feet of or from the womb of the morning it is like the morning dew as it is called both in Scripture as Hos. 6. 4. and in other Authors Not is it strange that a womb is ascribed to the morning seeing we read of the womb of the Sea and of the womb of the â—…oe and frost Job 38. 8 28 29. 4 The LORD hath sworn t Which he did not in the Aaronical Priesthood Heb. 7. 21. but did it here partly because the thing was new and strange and might seem incredible because God had already erected another and that an everlasting Priesthood Numb 25. 13. and given it to Aaron and his posterity for ever and therefore this needed all possible assurance and partly that this Priesthood might be established upon better promises as is said Heb. 8. 6. and made sure and irrevocable and such that God neither could nor would repent of it as it follows and therefore will not repent * Heb. 5. 6. 7. 17 21. Thou art u To wit by my order and constitution thou shalt be so and I do hereby make thee so a priest x As well as a King Those Offices which were divided before between two families are both united and invested in thee both being absolutely necessary for the discharge of thine Office and for the establishment of thy Kingdom which is of another kind than the Kingdoms of the World spiritual and heavenly and therefore needs such a King as is also a Minister of holy things This word plainly discovers that this Psalm cannot be understood of David as some of the Jews would have it but onely of the Messias And although this word Cohen be sometimes used of a Prince or great Person in the State as the Jews object yet it cannot be so understood here partly because it signifies a Priest in Gen. 14. 18. from whence this expression is borrowed partly because that word is never used of a Soveraign Prince or King such as the Jews confess the Messias to be but onely of inferiour Princes or Ministers of State as Gen. 41. 45. 2 Sam. 8. ult partly because such an inconsiderable assertion would never have been ushered in by so solemn an oath especially after far greater things had been said of him in the same kind v. 1 2 3. and partly because the Messias is called a Priest Zach. 6. 13. compare Ier. 20. 21. 35. 15 18. for ever y Not to be interrupted or translated to another person as the Priesthood of Aaron was upon the death of the Priest but to be continued to thee for ever after the order of Melchizedek z Or after the manner c. so as he was a Priest and also a King and both without any successor and without end in the sence intended Heb. 7. 3. 5 The Lord a Either 1. God the Father whose words and oath he last mentioned v. 4. So this is an Apostrophe of the Psalmist to Christ Thy God and Father is at thy right hand to wit to defend and assist thee as that phrase is used Psal. 16. 8. 109. 31. and elsewhere See the Notes on v. 1. And he to wit God the Father shall strike c. as it follows Although this latter clause may belong to the Messias and as in the former he spake to him so in this he speaketh of him such changes of persons being very frequent in this Book Or 2. God the Son or the Lord who is at thy right hand as was said before v. 1. shall strike c. So this is an Apostrophe to God the Father concerning his Son This seems best to agree with the following verses for it is evident that it is the same person who strikes thorow Kings and judgeth among the heathen and filleth c. And so this whole verse and those which follow speak of one person which seems most probable at thy right hand shall strike thorow kings b Shall mortally wound and destroy all those Kings and Potentates who are obstinate enemies to him and to his Church in the day of his wrath c In the day of battel when he shall contend with them and pour forth the flouds of his wrath upon them 6 He shall judge d Either 1. conquer and govern them or rather 2. condemn and punish them as it is explained in the following clauses and as this word is used Gen. 15. 14. Rom. 2. 1 2. 1 Pet. 4. 6. and elsewhere among the heathen he shall fill the places d Or the place of battel which is necessarily supposed in the fight and therefore may very well be understood with the dead bodies e Of his enemies slain by his hand and lying in the field in great numbers and heaps and that unburied to their greater infamy he shall wound the heads f Heb. the head Which may be understood either 1. of some one person and eminent adversary of Christ and of his Kingdom either the Devil by comparing this with Gen. 3. 15. Heb. 2. 14. who was indeed the Head or