according to the commandment of Cyrus and Darius and Artaxerxes king of Persia or else Artaxerxes Longimanus or Longhand is meant the sonne of Zerxes by Esther and grandchild of Darius Hystaspes and that he is here joyned with Cyrus and Darius because though the fabrick it self of the Temple was fully finished long before his reigne to wit in the sixth yeare of his grandfather Darius vers 15. And this house was finished on the third day of the moneth Adar which was in the sixth yeare of the reigne of Darius the king yet it was afterward much beautified and in that regard finished by the commandment of this Artaxerxes the sonne of Zerxes when he gave commission for the building of the walls of Jerusalem Vers 15. And this house was finished on the third day of the moneth Adar which was in the sixth yeare of the reigne of Darius the king Here the time is set down when the fabrick of the Temple was finished to wit the third day of the moneth Adar which was their twelfth moneth in the sixth yeare of the reigne of Darius for that it was not quite finished in regard of the beautifying and happely in regard of the further enlarging of it is evident from that which was said before vers 14. And they builded and finished it c. according to the commandment of Cyrus and Darius and Artaxerxes king of Persia since hereby it is plain that though the fabrick of the Temple was finished in the sixth yeare of Darius as is here said yet somewhat was done afterwards for the more complete finishing of it in the reigne of Artaxerxes the son or grandchild of this Darius but how doth this agree may some say with that which the Jews said to our Saviour Joh. 2.20 Fourty and six years was this Temple in building since according to the computation of the most of those historians that lived about these times Cyrus reigned after he came to the Empire but seven years and Cambyses but eight years so that from the second of Cyrus when the foundation of the Temple was first laid to the sixth of Darius Hystaspes and so including all the time wherein the Jews were forced to cease from building the Temple there will be found not above twenty years but to this two answers are given by Expositours for first some say that the Jews spake not of the building of the Temple in the time of the Persian kings but of the building of it by Herod who did in a manner build it anew and that was properly the Temple of which Christ then spake and indeed though Josephus saith that he was not full nine years in building it yet considering that above thirty years after they were still beautifying and enlarging the Temple with some addition or other I see not but that it may be very probably thought that the Jews spake indeed of the building of the Temple by Herod and secondly others say that Cyrus reigned after he came to the Empire thirty years to which if we adde the eight yeare of Cambyses his sonne and two years of the usurpation of the Magi as some account then the sixth yeare of Darius Hystaspes makes six and fourty years and if it could be made good out of those that have written the history of these times that Cyrus reigned so long after he came to the Empire this answer would fully satisfie Vers 18. As it is written in the book of Moses Because Ezra alledgeth here the book of Moses it may hence appear that not Ezra as some have said but Moses himself did write those five first books of the Scripture commonly called the books of Moses Vers 21. And all such as had separated themselves unto them c. That is such as were become proselytes Vers 22. For the Lord had made them joyfull and turned the heart of the king of Assyria unto them That is the king of Persia for since the conquest of the Assyrians by Cyrus even the Persian kings were also called kings of Assyria as were before the kings of Babylon 2. Chron. 33.11 and this phrase of turning the heart of the king of Assyria to them hath respect either to the hatred of the former kings of Assyria who did at first subdue the Jews and carried them captive into Babylon or else to the late displeasure of Cambyses who had opposed the rebuilding of the Temple all his time in his reigne their enemies prevailed and they could not be heard but now the Lord had turned the heart of the king of Assyria to favour them according to that Prov. 21.1 The kings heart is in the hand of the Lord as the rivers of water he turneth it whithersoever he will CHAP. VII Vers 1. IN the reigne of Artaxerxes king of Persia Ezra the sonne of Seraiah c. This Artaxerxes in whose reigne Ezra went up from Babylon to Jerusalem was the same that was mentioned before chap. 6.14 And the Elders of the Jews builded and they prospered c. according to the commandment of Cyrus and Darius and Artaxerxes king of Persia where it is noted as most probable that it was Artaxerxes Longimanus the sonne of Zerxes and in whose time also some thirteen years after this Nehemiah was sent to Jerusalem Neh. 2.1 at which time Ezra was still living Neh. 8.1 and whereas it is said that Ezra was the sonne of Seraiah the meaning is that he was the grandchild of Seraiah for Seraiah was slain by Nebuchadnezzar 2. Kings 25.18 21. and therefore if Ezra had been his immediate sonne he was born before the captivitie which hath no shew of probabilitie considering how many years passed betwixt the captivitie under Nebuchadnezzar and the reigne of Artaxerxes Longimanus Vers 3. The sonne of Azariah the sonne of Meraioth Betwixt Azariah and Meraioth there are six generations more expressed 1. Chron. 6.7 10. which are here omitted to wit Johanan Azariah Ahimaaz Zadok Ahitub and Amasiah which was done doubtlesse onely for brevities sake the drift of this catalogue being onely to shew that Ezra was of the stock of Aaron but why these were left out rather than others there cannot I think any sure reason be given Vers 6. This Ezra went up from Babylon and he was a ready scribe in the law of Moses That is an acute learned and ready expounder of the law not onely by writing but also by words of mouth according to that expression of the Psalmist Psal 45.1 My tongue is the pen of a ready writer for the same that is called by Mark a scribe Mark 12.28 And one of the scribes came and heard them reasoning together and asked him which is the first commandement is called by Matthew a lawyer or a doctour of the law Matth. 22.35 36. Then one of them which was a lawyer aâ—ked him a question c. saying Master which is the greatest commandment in the law so that it seems as amongst the Grecians their great wise and learned men were
their governour was dead he should now as his successour go before the people in his stead secondly to imply that as Moses in his magistracy was subordinate to Gods will and was onely to do all things according to his direction so must it be with Joshua too and thirdly that by speaking thus honourably of Moses Moses my servant Joshua might be encouraged faithfully to serve God in his place as Moses had done that he also might gain such favour and esteem with God as Moses had gained Vers 3. Every place that the sole of your foot shall tread upon that have I given unto you c. That is every place in the land formerly promised them which is described and bounded in the following words first by the wildernesse that they had passed through which was their South bound secondly the mountain Lebanon and the great river the river Euphrates which was their North border and thirdly the great Sea that is the midland-sea which was their West border as for their Eastern border that is not here mentioned because the Israelites were now at the East side of the land and the drift of these words was onely to shew Joshua how farre the land he would give them should reach every where from the place where they now were Indeed that the Israelites did never extend the bounds of the land thus farre is evident for though in Davids and Solomons time all the nations as farre as Euphrates became tributaries to the crown of Israel 1. Kings 4.21 Solomon raigned over all kingdomes from the river that is the great river Euphrates unto the land of the Philistines and unto the border of Egypt c. yet they never destroyed the inhabitants there and planted themselves in their countrey as they did in the land of Canaan and therefore in that place before cited ver 25. the land of Israel is said to reach onely from Dan to Beersheba as formerly But the reason of this was because the people of Israel failed in keeping covenant with God and it was onely upon condition of their obedience that God promised thus farre to inlarge their borders Vers 5. As I was with Moses so I will be with thee c. In these words the Lord doth not onely promise Joshua to assist him as he had assisted Moses but withall likewise by putting him in mind of the great things he had done for Moses he doth covertly encourage him against the fear of those mighty nations with whom he was to encounter Vers 6. Be strong and of a good courage c. We find this often pressed upon Joshua first by Moses Deut. 31.7 And Moses called unto Joshua and said unto him in the sight of all Israel Be strong and of a good courage c. for which he had a speciall command from God Deut. 1.38 and 3.28 Charge Joshua and encourage him and strengthen him c. secondly by the Lord himself Deut. 31.23 and so again three severall times in this chapter here and vers 7. and vers 9. and last of all by the people And why was this not because Joshua had discovered any faintheartednesse or cowardise but first because the work he was to undertake was so weighty and perillous and that not onely in regard of those many and mighty nations whom he was to destroy and plant the Israelites in their room but especially also in regard of the stubbornnesse of the people whom he was to govern of whose rebellion against Moses yea against God he had often been an eye-witnesse secondly because the Lord knew well that Joshua had humble and low thoughts of himself and feared much his insufficiency for so great a charge as indeed the wiser and the more able men are the more jealous they are of themselves in such cases and thirdly because even those that are best resolved do yet need to be quickned and stirred up and that principally lest they should shrink from doing exactly what God hath enjoyned them for fear of any difficulty that may lie in their way of which God gives Joshua speciall warning in the following verse Onely be thou strong and very couragious that thou mayest observe to do according to all the Law which Moses my servant commanded thee c. For unto this people shalt thou divide for an inheritance the land c. As if he had said this I have appointed to be thy honour and therefore be not afraid to undertake the charge And indeed this was the principall thing wherein Joshua was a type of Christ Moses did not carry the Israelites into the land of Canaan but Moses being dead Joshua did it so neither could the Law carry us into the heavenly Canaan for by the righteousnesse of the Law can no man be saved but Christ our Jesus our Saviour hath by his merits opened a way for us into the heavenly Canaan and is gone before to prepare a place for us John 14.2 3. I go to prepare a place for you And if I go to prepare a place for you I will come again and receive you to my self that where I am there you may be also Vers 7. Turn not from it to the right hand or to the left that thou mayest prosper whithersoever thou goest If we reade the words as it is in our Bibles then there is here a promise implyed That if Joshua did strictly observe Gods law not yielding any way to turn aside from that rule he should prosper in every thing that he undertook But if we reade the last clause as it is in the margin of our Bibles that thou mayest do wisely whithersoever thou goest then the drift of these words must be either to give Joshua to understand that it would be his greatest wisdome to do in all things as God in his Law had enjoyned him whatever his own reason might suggest to the contrary which agrees with that of the Prophet Jer. 8.9 They have rejected the word of the Lord and what wisdome is in them Or else to assure him that if he did sincerely observe to do all things according to Gods law then the Lord would more abundantly poure forth the spirit of wisdome upon him which agreeth with that of David Psal 25.12 What man is he that feareth the Lord him shall he teach in the way that he shall chuse and that of our Saviour Matth. 13.12 Whosoever hath to him shall be given and he shall have more abundance Vers 8. This book of the Law shall not depart out of thy mouth c. The book of the Law which Moses wrote was delivered to the Levites to be laid up by them in the side of the ark Deut. 31.25 26. it was therefore a copy of this law whereof the Lord here spake to Joshua This book of the Law shall not depart out of thy mouth and the meaning of this is that by frequent and continuall reading and conference he should labour to be so expert in it that in all his
And if it seem evil unto you to serve the Lord choose you this day whom ye will serve c. Not that Joshua did now lay the reins upon their necks and give them liberty to change their Religion and to serve strange gods if that way liked them best Had they revolted from God doubtlesse he would have punished them severely But he useth this kind of speech first as a powerfull perswasion to keep them constant to God by implying that there is such a difference betwixt these two the worshipping the Lord that had delivered them out of Egypt and done so many great things for them and bowing to Idol-gods that one would not think it possible that they should forsake the Lord to follow them though it should be left to their choice as if one should say choose you whether you will go to heaven or to hell So that this is much like that speech of Elijahs 1. Kings 18.21 How long halt ye between two opinions if the Lord be God follow him but if Baal then follow him Secondly to sift them how they stood inwardly affected and to imply that unlesse they served God willingly without any constraint so that if it were left to their choice they would take no other way God would not regard their outward obedience And thirdly that having now of their own accord accepted the Lord to be their God they might hereby be the more tyed to cleave constantly unto him But as for me and my house we will serve the Lord. This Joshua added not so much to make known to them what he was resolved to do to wit that though they should all forsake the Lord yet that should not one whit move him but principally that his resolute determination herein of whose wisdome and piety they had had so great experience might covertly but yet sweetly and effectually perswade them to keep constant in that way of religion wherein they found him so zealously and settledly resolved to continue Vers 19. Ye cannot serve the Lord for he is an holy God He is a jealous God c. This is spoken upon supposition not onely of Gods holinesse and severe jealousie against all those that are not faithfull in keeping covenant with him but also of the perverse refractary disposition and untamed stubbornesse of this rebellious people as if he should have said Consider well what you say God will not be content with a profession of being his people if ye take liberty to live as you list as you have done No God is a holy God c. so that this is added not to discourage them but rather by way of caution to awake them out of their security and to let them know that they must be more carefull of walking uprightly with God if they meant to serve him as if when a company of souldiers that had not so well behaved themselves in former times should untertake some speciall service and the Generall should answer not to beat them off from it but rather to enflame them and make them go through it with the more courage and care why should you think of undertaking such a piece of service you cannot do it implying onely thus much that they must be more valiant and constant then they had been if they would meddle with it Vers 23. Now therefore put away said he the strange Gods which are among you c. See the note above verse 13. Vers 25. So Joshua made a covenant with the people that day and set them a statute and an ordinance in Shechem That is as Gods servant and minister he caused the people to renew their covenant with God and doubtlesse it was done in a solemn manner being accompanied with sacrifices and other usuall rites of that sacred service and so he set them a statute and an ordinance in Shechem that is he established it as a thing fully settled and ratified for future times that they should constantly continue in the service of the Lord God alone as became his peculiar people and to that end did fully make known and confirm all the conditions of the covenant which they had made with God To which purpose happely the whole law of God was at this time distinctly read amongst them which some conceive is one of the principall things intended in this last clause Vers 26. And Joshua wrote these words in the book of the law of God That is these promises of the people and the whole carriage of this businesse when they did with such solemnity renew their covenant with God that knowing there was such a record kept of this businesse even in Gods Tabernacle they might be carefull to keep their covenant But yet withall hereby may be meant that this book of Joshua was now added to the book of Moses law which was laid up long since before the ark Deut. 31.26 saving onely those passages which are apparently since inserted for no doubt that which Joshua wrote was written for all future times Now we have in the Church no other records of it but this book of Joshua And took a great stone and set it up there under an oke that was by the Sanctuary of the Lord. This stone was also set up as a memoriall of this covenant now thus solemnly renewed between God and the people The place where it was set to wit under an oke that was by the Sanctuary is thus precisely expressed for the better evidencing of the certain truth of that which is here related Some indeed suppose that this was the very oke under which Jacob had many years since buried all the Idolatrous trash which he found amongst those of his family Gen. 35.4 And they gave unto Jacob all the strange gods that were in their hand and all the ear-rings which were in their ears and Jacob hid them under the oke which was by Shechem and that Joshua for that cause did purposely set up this stone under that oke But though it be certain and well known that okes will continue many hundred years yet that this was that oke we cannot certainly determine As for the Sanctuary of the Lord here mentioned some conceive it is the place onely where all this was done that is so called and that because of the ark that was there but I think it is farre more probable that the Tabernacle was brought thither together with the ark and that this it is which is here called the Sanctuary of the Lord. However certain it is that in future times this place where this stone was set up by Joshua was from hence called the plain of the pillar or the oke of the pillar Judges 9.6 Vers 27. Behold this stone shall be a witnesse unto us for it hath heard all the words of the Lord which he spake unto us This is a figurative speech and implies thus much that it should as truly witnesse against them if they should falsifie their promise as if it had heard the words that were
was of God as appears first because it is said vers 4. that he sought an occasion against the Philistines secondly because it is expressed there also that his father and his mother knew not that it was of the Lord which implies that Samson knew it well enough and yet though he had a speciall warrant from God he would not do it without desiring the consent of his parents Vers 3. Is there never a woman among the daughters of thy brethren or among all my people c. That is neither amongst thy kindred nor amongst all the people of Israel thus his parents at first sought to disswade him from this match because it was against the Law of God And Samson said unto his father Get her for me for she pleaseth me well In these words Samson might have respect to this that it pleased him well to marry with a daughter of the uncircumcised Philistines because he had a warrant from God thereby to pick a quarrell against them but doubtlesse he could not intend that his father by those words of his should think of any such thing but onely that he was pleased with her person and had thereupon set his affection on her yea it is evident that he did purposely conceal this from his parents that he sought an occasion against the Philistines lest that should have made them the more eager to oppose him herein Indeed it is strange that his godly parents should yield as we see vers 5. they did to make such a match for him with a Philistines daughter onely because he had a mind to her but godly parents are many times too fond and indulgent to their children and so it seems it was with Manoah and his wife Vers 4. But his father and his mother knew not that it was of the Lord that he sought an occasion c. This last clause many Expositours referre to the Lord to wit that he sought an occcasion against the Philistines by suffering Samson thus to fall in love with a daughter of the Philistines but first because if the meaning of these words had been that the Lord sought an occasion against the Philistines it might as well have been said that neither Samson nor his parents knew it as that his father and his mother knew it not secondly because it is manifest in the sequel of the story that Samson did indeed seek an occasion against the Philistines as we may see by the riddle he propounded to them at the wedding and his carefull concealing of that which he did to the lion from his very parents that so the meanning of his riddle might not be known and especially by that which he said when he addressed himself to be revenged on the Philistines because his wife was given to another chap. 15.3 Now saith he shall I be more blamelesse then the Philistines though I do them a displeasure as if he should have said now have I gotten a just occasion to be revenged on the Philistines and thirdly because Samson is numbred by the Apostle Heb. 11.32 amongst those that by faith did notably subdue the enemies of God which seems to imply that he had a word and warrant from God for it therefore I rather conceive that the meaning of these words is that his father and his mother knew not that that it was of the Lord that he that is Samson sought an occasion against the Philistines and then it is manifest by this place that Samson knew that it was Gods will that by seeking a wife amongst the Philistines he should take some occasion to be revenged on them though his parents thought not of any such thing But may some say Considering that the Philistines were of those nations whom God had commanded the Israelites utterly to destroy and so to take their land into their possession and likewise that the Philistines had for many years oppressed the Israelites what need was there that Samson should seek any other occasion against them to be revenged on them Now to this I answer first that it might well be that the Israelites had by covenant submitted themselves to be in subjection to the Philistines and in that regard Samson was to seek an occasion against them that he might without breach of covenant be revenged on them and thence it may be that those words are added immediately upon these for at that time the Philistines had dominion over Israel and secondly that Samson not being called of God to undertake the rescuing of the Israelites in a publick way out of the power of the Philistines by raising up an army against them but being onely appointed in his own person to make havock amongst them and by that means to weaken their power and abate their pride he was in that regard to take occasion from some private personall wrong to set upon them Vers 5. And behold a young lyon roared against him c. Either therefore Samson was upon some occasion turned out of the way or else his parents being either before or behind Samson was at present going alone by himself and thus God encouraged him for those encounters against the Philistines which afterwards followed as David was prepared in the like kind to fight with Goliah 1. Sam. 17.36 Thy servant slew both the lyon and the beare and this uncircumcised Philistine shall be as one of them Vers 6. And the Spirit of the Lord came mightily upon him c. That is on a sudden the Lord by his Spirit did endue him with such an exceeding measure of courage and strength that though he had nothing in his hand not so much as a staff to defend himself yet with his naked hands he said hold on the lion and rent him as he would have rent a kid and herein was Samson a notable type of Christ in his victory over the devil that roaring lion as S. Peter calls him 1. Pet. 5.8 that is continually walking about seeking whom he may devoure As for that which is added in the next words that he told not his father or his mother what he had done the reason of this might be lest it should prove perillous to have the Philistines heare of an Israelite endued with such admirable prowesse and strength but withall it was an argument of Samsons singular modesty that having performed such a strange and heroicall exploit he could presently go away after his parents and when he overtook them never spake the least word to them of it and herein too was there some shadow of that which is related concerning Christ that when he had wrought many miraculous works did often give charge that there should be no speech of it as when he had cured a blind man he sent him away to his house saying Neither go into the town nor tell it to any in the town Mark 8.26 Vers 8. And after a time he returned to take her and he turned aside to see the carcase of the lion c. Having it seems
being a child girded with a linen Ephod See the note above vers 11. Vers 19. Moreover his mother made him a little coat and brought it to him from yeare to yeare c. During his childhood when as yet he could do but little service in the Tabernacle his mother thought it requisite to supplie him with clothes the rather that she might yearly bring him some small pledge of a mothers love Vers 21. And the Lord visited Hannah so that she conceived and bare three sonnes and two daughters Thus for that one sonne which she had given to the Lord the Lord gave her three sonnes and two daughters more and that too immediately upon Elies blessing them to shew how powerfull the prayers are of such as Eli was vers 20. it is said Eli blessed Elkanah and his wife and said The Lord give thee seed of this woman for the loan which is lent to the Lord and then immediately after follows And the Lord visited Hannah so that she conceived c. Vers 22. Now Eli was very old and heard all that his sonnes did unto all Israel and how they lay with the women c. That is he heard both of the wrong they did unto all Israel in the matter of their sacrifices and likewise of that particular villanie of theirs in lying with the women that assembled at the doore of the Tabernacle of the congregation It is very hard to say what these women were with whom the sonnes of Eli committed this lewdnesse first some hold that they were certain devout women that withdrawing themselves from all worldly employments and secular affairs did give up themselves wholly to the service of God in the Tabernacle there to spend their time in fasting and prayer and other holy duties both day and night of which sort they say that prophetesse Anna was one of whom it is said Luke 2.37 She was a widow of about fourescore and foure years which departed not from the Temple but served God with fastings and prayers night and day secondly others hold that they were certain women that did assemble together in their turns some in one course and some in another for some services in the Tabernacle that were proper for them to do as washing and spinning and so had their abode for that purpose in some places adjoyning to the Tabernacle and did attend at the doore of the Tabernacle to receive directions from the Priests as there was occasion thirdly others say that they were the women that after child-bearing came to be purified according to the Law who being accompanied when they came with a great many of their neighbours and friends that went along with them it is therefore said that they assembled by troops as the word in the Original signifieth at the doore of the Tabernacle of the congregation and lastly others think that it is meant generally of all those women that in the forwardnesse of their zeal and devotion did flock together daily at the doore of the Tabernacle to offer sacrifices and to perform other duties of Gods worship and service and indeed considering that the same phrase is used concerning those women that came flocking in to bring their looking-glasses for the service of the Tabernacle at which time there could not be any such companies of women that had either consecrated themselves to the perpetuall service of God in the Tabernacle or that came up in their courses to be helpfull in their way to the ministers of the Tabernacle and that because the Tabernacle was not then built Exod. 38.8 And he made the laveâ— of brasse of the looking-glasses of the women assembling which assembled at the doore of the Tabernacle of the congregation I do the rather think it is meant of all such women generally as came in freely and frequently to serve God in the Tabernacle and that many of these were seduced by these varlets as they got opportunity of any privacy with them and drawn to lie with them and that in Gods house a wickednesse the more abominable too because they had wives of their own chap. 4.19 As for the mention that is here made of Elies age Now Eli was very old and heard all that his sonnes did c. I conceive there are two reasons why this is expressed first to intimate why he himself never took notice of these vilde pranks that his sonnes played being very aged and so not being able frequently to attend himself upon the service of the Tabernacle he never knew of these things till others told him of it and secondly as an aggravation of his affliction in the wickednesse of his sonnes that it fell upon him in his old age to heare such tydings of his sonnes would have been a burthen heavy enough to have been born when he was in his full strength but in his old age when the grassehopper is a burden as Solomon saith Eccles 12.5 to have such milstones fall upon him must needs crush him Vers 23. And he said unto them Why do you such things c. Thus he reproveth his sonnes for their sinnes but herein lay the sinne of Eli that knowing them guilty of such horrid abominations he thought it enough to reprove them and that so gently too Nay my sonnes for it is no good report that I heare c. For such villanies as these of his sonnes that were now discovered to him he could have done no lesse in justice then to have turned them out of the priesthood yea to have cut them off from the people of God and therefore instead of that just severity thus mildly to admonish them onely was certainly a grievous sinne and indeed it discovered plainly he had alwayes marred them with too much indulgence so that it is no wonder though the Lord were highly offended with him Vers 24. Ye make the Lords people to transgresse If we reade this clause as it is in the margin of our bibles Ye make the Lords people to cry out it is doâ—btlesse then meant of the complaints and outcries of the people against them for their abominable wayes but if we reade the words as they are in our text Ye make the Lords people to transgresse the meaning is that they did not onely sinne themselves but also caused the people to transgresse and so were guilty as much as in them lay of helping to destroy their souls also to wit partly in that they imitated their evil example and partly in that they forbore to bring their sacrifices to the Lord being offended at their ill managing those sacred services as is before noted verse 17. Vers 25. If one man sinne against another the Judge shall judge him but if a man sinne against the Lord who shall intreat for him That is though all the friends he hath should joyn together and intreat they shall not be able to make his peace This speech of Eli to his sonnes is somewhat difficult and is diversly expounded some understand it thus
for it is expressely said in that very place vers 2. that the city out of which the Ark was then fetched was Baal of Judah which was Kirjath-jearim as is before noted Josh 15.9 and the city Gibeah was in the tribe of Benjamin Josh 18.28 Judg. 19.14 The third particular here related is that having carried the Ark into the â—oâ—se of Abinadab in the hill they sanctified Eleazar his sonne to keep the Ark of the Lord that is they chose him to be set apart to this holy imployment even to give continuall attendance upon the Ark that he might keep others from coming near to pollute or defile it and to that end they caused him to fit and prepare himself in all holy manner for this sacred charge under which the washing of his garments with water and such other ceremonies of legall purifying may be comprehended as we see Exod. 19.10 And the Lord said unto Moses Go unto the people and sanctifie them to day and to morrow and let them wash their clothes But may some say when the Israelites had gotten the Ark again out of the land of the Philistines why did they not carry it back to the Tabernacle in Shiloh I answer at first the terrour of the men of Bethshemesh might be the cause that it was presently removed to Kirjath-jearim a city near unto Bethshemesh yet because the Ark stayed there so long it is most probable that either it was at first removed thither or at least afterward continued there not without the consent of Samuel their Judge and the other Elders of Israel yea happely not without expresse direction from the Lord and that because Shiloh was destroyed when the Ark was taken by the Philistines or else rather because the Lord would still shew his indignation against the former wickednesse of that place by not suffering the Ark to be carried thither again Vers 2. And it came to passe while the Ark abode in Kirjath-jearim that the time was long for it was twenty years c. This is not meant of the whole term of the Arks remaining in Kirjath-jearim for between the death of Eli presently after which the Ark was brought to this place and the beginning of Davids reigne when it was first removed thence 2. Sam. 6.2 3. there must needs be fourty years allowed for the government of Saul and Samuel Act. 13.21 all which time the Ark continued in Kirjath-jearim unlesse when it was for a while onely carried forth into the camp in the warre against the Philistines chap. 14.18 And Saul said unto Ahiah Bring hither the Ark of God for the Ark of God was at that time with the children of Israel The meaning therefore of this clause is onely thus that twenty years were expired ere the people by the exhortations of Samuel or by the troubles that God brought upon them could be wonne to that solemne conversion related in the following verses concerning which it is said here in the last clause of this verse that all the house of Israel lamented after the Lord that is they were brought to bethink themselves of their sinnes and began with all humiliation and sorrow to seek the recovery of Gods love and favour and that no doubt because of the heavy oppression of the Philistines for it seems that ever since the taking of the Ark they had kept many of Israels cities in their hands and many wayes tyrannized over them as is evident vers 7. The Lords of the Philistines went up against Israel and when the children of Israel heard it they were afraid of the Philistines And vers 14. The cities which the Philistines had taken from Israel were restored to Israel c. Vers 3 And Samuel spake unto all the house of Israel c. That is to the Elders of Israel resorting to him from all places or to the people as he went about in his circuit Put away the strange gods and Ashtaroth from among you and prepare your hearts unto the Lord and serve him onely That is Content not your selves with the outward act of removing your strange gods but labour to bring your hearts into a fit temper for God purified by faith humbled with the sight and detestation of your sinnes and settled in a full purpose of amendment of life Concerning Ashtaroth see the Note Judges 2.13 Vers 5. And Samuel said Gather all Israel to Mizpeh and I will pray for you unto the Lord. Of Mizpeh see Judges 20.1 Thither the people are at present appointed to gather themselves 1. That they might there in a publick and solemn manner renew their Covenant with God and pray unto him for pardon and favour and 2. That they might there consult about means both for reforming of publick abuses and for making warre against the Philistines Vers 6. And they gathered together to Mizpeh and drew water and poured it out before the Lord and fasted on that day c. What this pouring forth of water before the Lord was and to what end it was done it is hard to say Many Expositours understand it merely of drawing and pouring forth water to wit as a kind of sacrifice or rather as a sacred Ceremony whereby they desired to signifie either First That they wished that those that should return to their idolatry again might utterly perish without hope of recovery as that water that was poured forth that could not be gathered up again according to that of the widdow of Tekoah 2. Sam. 14.14 We must needs die and are as water spilt upon the ground which cannot be gathered up again or Secondly That they did utterly renounce and cast away their idolatry even as that water was wholly poured forth out of their vessels not the least drop remaining behind and were resolved never more to take up their superstitious practises again no more then they would think of taking up that water again which they had so poured forth or Thirdly That they hoped that as the water being poured forth was streight gone out of sight and was not to be seen so the very remembrance of their sinnes should be blotted out before the Lord should be as it were perfectly washed away or Fourthly That in their confessions and prayers that day they did sincerely poure out their hearts to God even as that water was poured forth Thus I say many Expositours understand this to have been done according to the letter of the words and that it is said to be done before the Lord because it was done where they were met together in a way of religion to fast and pray before the Lord and where happely they had for the time the Ark of God amongst them But yet because we find no such ceremony any where enjoyned by Gods Law nor at any other time practised by Gods people others do I think upon better grounds conceive otherwise of these words For some hold that it is a figurative and hyperbolicall expression of their great lamentation and weeping to wit
this dignity that God had conferred upon him but of a modest and humble spirit and therefore not prone to boast and brag of it as others would have been Secondly because he feared to provoke his uncle and others of his family and kindred to envy him for this honour to which God had designed him And thirdly because he remembred how carefull Samuel had been to anoint him in secret where no body should be present chap. 9.25 26 27. which was intimation enough to Saul not to discover this secret till God should himself openly make known his will herein Notwithstanding this prudence of Saul in concealing what had passed betwixt Samuel and him yet when he was publickly chosen certain sonnes of Belial did openly despise him vers 27. and what then would they have done had it been known that Samuel had beforehand anointed him would not this have been a fair pretence for them to have said that this had been plotted beforehand betwixt Samuel and him Vers 17. And Samuel called the people together unto the Lord to Mizpeh See the note upon Judges 20.1 Vers 18. Thus saith the Lord God of Israel I brought up Israel out of Egypt c. This recitall of the mercies which God had afforded the Israelites is premised for the aggravation of their present sinne in rejecting the government which God had established amongst them Vers 19. And ye have this day rejected your God c. That is by your desiring a king the businesse which this day you are come about And herein doth Samuel covertly strike at their willfull persisting in this their requiring a king Samuel had done what he could to beat them from it but they continued resolved that so they would have it whereupon it was that he had now called them together to discover by lots who it was that God had chosen and therefore Samuel useth these words Ye have this day rejected your God c. See the notes chap. 8.7 Now therefore present your selves before the Lord by your tribes and by your thousands That is your families Mich. 5.2 But thou Beth-leem Ephratah though thou be little among the thousands of Judah yet out of thee shall he come forth unto me that is to be ruler in Israel and this was done that by casting lots it might be discovered whom God had chosen to be their king Vers 22. Therefore they enquired of the Lord further if the man should yet come thither To wit either by Urim and Thummim in the high Preist or by desiring Samuel as a Prophet to enquire of the Lord for them And the Lord answered Behold he hath hid himself among the stuff That is among the publick carriages of the camp or among the baggage and implements of his own tent and this he did out of modesty as not deeming himself fit for so high an advancement or able to bear so great a burden especially the common-wealth of Israel being in such an unsettled and perillous condition as now it was Vers 25. Then Samuel told the people the manner of the kingdome c. That is both the duty of the king towards his subjects and the subjects toward their king and these were the fundamentall laws of the kingdome all which he wrote in a book as it follows in the next words and laid it up before the Lord that is before the Ark or in the Tabernacle and the reasons why this book vvas thus carefully laid up before the Lord we may well conceive were these First for the sure preservation of it Secondly to signifie that even these civill laws were the ordinance of God which men were bound to obey not onely for wrath but for conscience sake Rom. 13.2 5. And thirdly to intimate that God would take care of those laws to uphold and maintain them and to punish those that should vilifie and break them Vers 26. And there went with him a band of men whose hearts God had touched Though he was but a mean man to speak of and onely yet chosen and designed to the kingdome not inthroned for afterward he was solemnly confirmed and settled in the kingdome yet some were moved of God to think that it was fit they should attend upon him in his return home and accordingly there was a band of men who did voluntarily yeild him this service going along with him as a royall guard to attend and conduct him on the way Vers 27. But the children of Belial said How shall this man save us and they despised him and brought him no presents Because Saul was but a mean man to speak of therefore there was a company of proud dissolute lawlesse wretches that despised him as one altogether unfit to be king and unlikely to govern them and defend them from their enemies as a king should do and hence it was that they brought him no presents as it seems the rest of the people did to wit as a signe of their subjection and their acknowledging him to be their king for that was the custome of those times as is noted concerning Jehoshaphat 2. Chron. 17.5 The Lord established the kingdome in his hand and all Judah brought to Jehoshaphat presents whence it was also that when the wise men had found out Christ to whom they were directed by a starre as the king of the Jews they fell down and worshiped him Matt. 2.11 And when they had opened their treasures they presented unto him gifts gold and frankincense and myrrhe And indeed observable it is that though the Lord was highly displeased with the Israelites for desiring a king yet when he had once chosen Saul to be their king and conferred the royall dignity upon him those that despised him and would not submit to his government are for that branded to be children of Belial concerning which expression see the note Deut. 13.13 But he held his peace To avoid sedition and to winne them by lenity as considering that it was no wisdome to use severity being not yet settled in the kingdome CHAP. XI Vers 1. THen Nahash the Ammonite came up and encamped against Jabesh-Gilead A city without Jordan nigh unto the Ammonites This invasion was brewing against the Israelites before they desired a king and was in part the occasion of that their desire chap. 12.12 And when ye saw that Nahash the king of the children of Ammon came against you ye said unto me Nay but a king shall reigne over us when the Lord your God was your king But now happely it was the more hastened by Nahash the Ammonite because of the report which might be brought to him of the Israelites shaking off the government of Samuel and desiring a king to reigne over them and the division newly begun amongst them by reason of the discontent of some who would not acknowledge their new chosen king What they made the ground of their quarrell it is not expressed Like enough it was that old pretence which they stood upon Judg. 11.13 when
David did thereupon conclude that doubtlesse he was the man to whom God intended the kingdome whereto he willingly yields and onely seeks to make a covenant with David and therefore we see afterwards also how confidently he spake of Davids being king chap. 23.17 And he said unto him Fear not for the hand of my father Saul shall not find thee and thou shalt be king over Israel c. Vers 14. And thou shalt not onely while yet I live shew me the kindnesse of the Lord c. That is either first the kindnesse which the Lord requires us to shew one to another and which is so pleasing and acceptable to him or secondly the kindnesse which the Lord is wont to shew to his faithfull servants and wherein thou shalt approve thy self like unto God or thirdly the great kindnesse which by covenant made in the Lords presence thou hast bound thy self to shew me And thus whilest David was in an humbled and afflicted estate Jonathan beheld him as king of Israel and so did the believing thief look upon Christ when he hung upon the crosse Luke 23.42 And he said unto Jesus Lord remember me when thou comest into thy kingdome Vers 16. Let the Lord even require it at the hands of Davids enemies And so consequently of me if I keep not covenant but prove an enemy to David Vers 17. And Jonathan caused David to swear again because he loved him As desirous to make a sure and stedfast league with him whom he so dearly loved Vers 18. Then Jonathan said to David To morrow is the new moon and thou shalt be missed c. See the notes vers 5 6. Vers 19. Thou shalt go down quickly and come to the place where thou didst hide thy self when the businesse was in hand and thou shalt remain by the stone Ezel c. According to this Translation of ours the meaning of these words must needs be this that Jonathan advised David that on the third day he should go down to the place where he hid himself at the first and should stay there till he came thither and did by his shooting of arrows according to their following agreement secretly inform him whether he might safely come to his father or no. Now the place intended was doubtlesse that where David hid himself when Jonathan first gave him notice of his fathers purpose to kill him chap. 19.2 Saul my father seeketh to kill thee now therefore I pray thee take heed to thy self and hide thy self c. and therefore Jonathan saith Where thou didst hide thy self when the businesse was in hand because then was the first time when Saul did discover his purpose to kill David As for the stone Ezel that is that sheweth the way which was hard by that place it was probably some stone to direct travellers the way they were to go Vers 20 And I will shoot three arrows on the side thereof c. The reason why Jonathan did not agree to meet with David and so to make known to him how his father stood affected towards him but rather to give him warning thus secretly by shooting of arrows was because he desired to decline as much as might be his fathers jealousie of any intercourse that was betwixt him and David Vers 27. And Jonathan arose and Abner sat by Sauls side and Davids place was empty To wit Jonathan arose to Abner coming to sit down as thereby testifying his respect of him c. It seems that Saul and Jonathan were set down at the table before Abner came and so when he came Jonathan rose as by way of honour to Abner because he was the kings cosin and captain of the host and then Abner sat by Sauls side and Davids place was empty whereby it may appear that as Josephus saith Jonathan sat at the right hand of the king and David used to sit on his left hand as being his sonne in law and so Abner now sitting on that side he was next Saul because Davids place was empty yet the meaning of those words and Jonathan arose may be that Saul being set down in his seat Jonathan arose to sit down at the table by his father Vers 26. Something hath befallen him he is not clean surely he is not clean See the note verse 5. Vers 27. Saul said unto Jonathan his sonne Wherefore cometh not the sonne of Jesse c. This title be gives him the sonne of Jesse sheweth in part his discontent and displeasure against him Vers 30. Thou sonne of the perverse rebellious woman c. As if he had said thou art right thy mothers sonne she hath been alwayes perverse and rebellious and so art thou We need not enquire wherein Jonathans mother had deserved this censure for this is the property of wrathfull persons to spare none in their anger but to speak any thing that may grieve or dishonour the partie against whom their spirit is stirred and therefore he addes also Thou hast chosen the sonne of Jesse to thine own confusion and to the confusion of thy mothers nakednesse that is to the dishonour and shame of thy mother to wit by bereaving her of the honour of having a king for her sonne yea by bringing a stain of dishonesty upon her because if David should succeed in the kingdome and Jonathan be passed by it would imply that Jonathan were illegitimate and base born and so not fit to inherit and that therefore David that was onely Sauls sonne in law was chosen in his room Vers 40. And Jonathan gave his artillery unto his lad That is his quiver bow and arrows Vers 41. And assoon as the lad was gone David arose out of a place towards the south c. When they first agreed that Jonathan should give notice to David how his father stood affected towards him by the shooting of his arrows and the words he should speak to the lad that was sent to fetch them they agreed upon this secret way of giving David intelligence because they thought some body might be present in the field where it was done and hardly could hope for an opportunity to meet and consult together yet when Jonathan had done that and looking about perceived the coast was clear he sent away the lad and then David arose out of a place towards the south that is the place where he had hid himself south-ward of the field where all this had been done and so they had an opportunity beyond their expectation to mourn with one another and conferre together before their parting And they kissed one another and wept one with another till David exceeded His condition being now in the eye of reason most grievous and most miserable CHAP. XXI Vers 1. THen came David to Nob to Ahimelech the Priest c. It is of no great importance to know whether this Nob were that without Jordan in the tribe of Manasseh which is called Nobah Numb 32.42 and Judg. 8.11 or that in the tribe of Benjamin
infamous thing Hos 9.10 They went to Baal-peor and separated themselves unto that shame Vers 5. Who lay on his bed at noon Though it be not simply evil to lie on a bed at noon yet considering that the Scripture sets forth Ishbosheth in other things to be a man of a slothfull and dull spirit not active in any thing but leaving all to Abners disposing we may justly think that it is purposely noted here as the just reward of his idlenesse and sloth that as he slept away his time so he dyed at last sleeping Vers 6. And they came thither into the midst of the house as though they would have fetched wheat c. The meaning of this is either that they came in the disguise and habite of countreymen or merchants that came to buy wheat or of porters that came to fetch away wheat that was bought or else rather that being known Captains of Ishbosheths bands under a colour that they came to fetch corn for the souldiers or for themselves for the souldiers in those times had usually their pay in corn they had free accesse into the house and so went in where he lay and slew him and that by smiting him under the fifth rib of which see the note chap. 2.23 and this doubtlesse they did hoping that David would reward them for it for though David seemed greatly to take to heart the death of Abner and to be highly displeased with Joab for it yet because he did not punish him these captains perhaps concluded that David was well enough pleased with it though he would not be known of it and so he would be with them too if they should kill Ishbosheth and hereby it is likely they encouraged themselves in this treacherous villany against their Lord and Master Vers 11. How much more when wicked men have slain a righteous person That is in respect of them which conspired against him he had deserved well of them and for them therefore thus treacherously to slay him in his own house upon his bed when he thought of no danger was a villany that did farre more justly deserve death and the rather too because they durst do this notwithstanding David had so severely punished him that pretended he had slain Saul Vers 12. And they slew them and cut off their hands and their feet and hanged them up over the pool in Hebron To wit that all men might see how much David abhorred this fact of theirs and how farre he was from knowing any thing of it or giving the least encouragement to them that did it CHAP. V. Vers 1. THen came all the tribes of Israel to David unto Hebron c. That is many of all the tribes of Israel in the name of the rest not onely the elders and heads of each tribe as is expressed vers 3. So all the elders of Israel came to the king to Hebron but multitudes also of the people that bare arms as is more largely expressed 1. Chron. 12.23 where it is particularly expressed how many thousands of each tribe there came as likewise how they were there with David three dayes eating and drinking and making merry together vers 39.40 For saith the text their brethren had prepared for them and there was joy in Israel And indeed though the greatest part of these tribes had for seven years stood out against David for Ishbosheth and the house of Saul yet because now at last they were not subdued by the sword and forced to submit but came in freely of their own accord God enclining their hearts thereto even this submission of theirs did also shadow forth the willing submission of believers to Christs sceptre and government as is noted before concerning the men of Judahs taking David to be their king chap. 2.4 as likewise Davids free accepting of these did shadow forth Christs gratious acceptance of those that do at length come in and submit to him and that he never will cast off any for their former obstinacy and rejecting of grace Behold we are thy bone and thy flesh That is Israelites as thou art Herein they might imply their hope that in this regard he would receive them into his favour though they had hitherto sided with the house of Saul against him but doubtlesse they principally alledged this as one of the main motives that now induced them to accept of him for their king to wit because though he were not of any of their tribes yet he was an Israelite and the law enjoyned them onely to this that their king should be one from amongst their brethren Deut. 17.15 Thou shalt in any wise set him king over thee whom the Lord thy God shall choose One from among thy brethren shalt thou set king over thee thou mayest not set a king over thee which is not thy brother and seeing the hand of God was so evidently with him why therefore should they oppose him and indeed this also brings in all believers to stoop willingly as was prophesied Psalme 110.3 to the sceptre of Christ Ephes 5.29 30. For no man ever yet hated his own flesh but nourisheth it and cherisheth it even as the Lord the Church For we are members of his body of his flesh and his bones and Heb. 2.14 16 17. Forasmuch therefore as the children are partakers of flesh and bloud he also himself likewise took part of the same that through death he might destroy him that had the power of death that is the devil For verily he took not on him the nature of angels but took on him the seed of Abraham Wherefore in all things it behoveth him to be made like unto his brethren that he might be made a mercifull and faithfull high priest in things pertaining to God to make reconciliation for the sinnes of the people Vers 2. Also in times past when Saul was king over us thou wast he that leadest out and broughtest in Israel c. That is thou wert our captain that 〈◊〉 lead forth our armies and bring them back again Two other reasons are here alledged by the Israelites whereby they were now moved to come in and submit themselves to Davids government The first is that they considered how well David had deserved at their hands and that indeed during Sauls reigne he had been their chiefest support and defence under God against their enemies and the other is that God had by Samuel appointed him to rule over them and they were bound by the law of God to take a king of his choosing Deut. 17.15 Thou shalt in any wise set him king over thee whom the Lord thy God shall choose ◠and this they alledge as the chief motive in the following words And the Lord said to thee Thou shalt feed my people Israel that is as a shepherd provides for his flock so must thou provide for my people and thou shalt be a captain over Israel and indeed this is the chief reason too that brings men to submit to
God should plead against us with his great power as Job speaks chap. 23.6 it would soon grind us to powder but his purpose in smiting his children is onely to amend and not to destroy and therefore he doth it with great moderation and pitie Vers 15. But my mercy shall not depart away from him c. That is I will not cast him off from being king as I did Saul It is not that mercy which is the portion of Gods redeemed ones of which the Lord saith here that it should not depart away from Solomon as he took it from Saul for Saul never had any share in this mercy and where God affords this mercy he never takes it away But the mercy here spoken of is onely that of continuing the kingdome to him this mercy the Lord saith should not depart from Solomon he would not utterly cast him off from being king as David had seen Saul cast off whence is that last clause whom I put away before thee Vers 16. And thine house and thy kingdome shall be established for ever before thee c. These words before thee are added because his kingdome should be established in him unto the day of his death and should whilest he yet lived be settled upon his sonne and so should continue in his posterity they seeing and enjoying it till the coming of Christ in whom it should be established for ever Vers 17. According to all these words and according to all this vision so did Nathan speak unto David And herein did Nathan approve his integrity and fidelity he was not ashamed at Gods command to unsay and recant what he had formerly said and to contradict the counsel which himself had given to David ver 3. And Nathan said to the king Go do all that is in thine heart for the Lord is with thee Vers 18. Then went king David in and sat before the Lord c. That is he went into the tent where the ark was and continued there before the Lord for the Hebrew word here used signifies as properly and usually to remain and abide in a place or at a thing as to sit as Gen. 27.44 Lev. 14.8 1. Sam. 1.22 and 20.19 I deny not but that perhaps David might in these his private soliloquies even sitting as elsewhere walking and lying in his bed powre forth his soul unto the Lord in prayer as Moses prayed sitting Exod. 17.12 But Moses hands were heavy and they took a stone and put under him and he sat thereon and Elijah 1. Kings 19.4 But he himself went a dayes journey into the wildernesse and came and sat down under a juniper tree and he requested for himself that he might die and said It is enough now O Lord take away my life But the more probable opinion is either that by this word sat is meant tarried before the Lord or else that he at first sat down in the tabernacle and meditated of Gods goodnesse and mercy to him and afterwards addressed himself to pray unto the Lord that kneeling as the greatest of Gods servants were wont to do Psal 95.6 O come let us worship and bow down let us kneel before the Lord our maker 1. Kings 8.54 It was so that when Solomon had made an end of praying all this prayer and supplication unto the Lord he arose from the altar of the Lord from kneeling on his knees with his hands spread up to heaven Vers 19. And is this the manner of man O Lord God That is this is not the manner of man And some Expositours understand this thus that the settling of such blessings as God had promised upon his posterity was not according to the law of nature that children should inherit the estates and honours of their parents but of Gods mere grace and good will to them But there is more I conceive then this intended in these words David having acknowledged the great goodnesse of God in promising the kingdome to his seed after him and especially in assuring him that his seed should be the Sonne of God and should rule over his people for ever he breaks forth at length into an admiration of this wonderfull goodnesse and mercy of God And is this the manner of man O Lord God thereby implying either that it was not the manner of man to afford such favour of mere grace above all desert or to deal so freely and familiarly with those that are beneath them as God had dealt with him or else that this goodnesse and mercy of God especially in giving his own Sonne to be made man that he might redeem them to himself that were before the enemies of God and the slaves of Sathan and so rule over them as his own peculiar people was far above the mercy that could be expected from the most gracious and mercifull man or else that poore base man could not be in any degree worthy of such mercies as those were nor indeed capable of them according to the ordinary condition of man and so is this place parallel with that Psal 8.4 What is man that thou art mindfull of him or the son of man that thou visitest him which the Apostle applies particularly to Gods mercy in the incarnation of his onely begotten sonne and the advantages and honour that redound to man by this and by the work of our redemption performed by him Heb. 2.6 c. Vers 20. And what can David say more unto thee for thou Lord God knowest thy servant The first clause here And what can David say more unto thee may be understood two severall wayes either that David knew not how to ask more then God of his own free grace had promised him and was ready to conferre upon him and indeed as this passage of Davids prayer is expressed 1. Chron 17.18 it seems best to bear this sense And what can David speak more to thee for the honour of thy servant But then the meaning of the next clause is this For thou knowest thy servant that is thou knowest what is good for me thou knowest my wants and desires better then I can discover them to thee according to that of our Saviours Matth. 6.8 Your father knoweth what things ye have need of before ye ask them or else that he was not able to expresse how highly he esteemed of that goodnesse and mercy he had shewne to him and then the next words for thou Lord knowest thy servant are added to imply that God knew well enough the motions and desires of his heart to praise his name though with his tongue he was not able to expresse them Vers 21. According to thine own heart hast thou done all these great things to make thy servant know them That is of thine own free grace hast thou made all these glorious promises to me and mine that thy servant might know what thou meanest to do for him and his in time to come Vers 23. And to do for you great things and terrible
Vers 1. ANd the Lord sent Nathan unto David c. It was now about three quarters of a yeare since David committed that foul sinne with the wife of Uriah for the child she then conceived was now born vers 14. in all which time though doubtlesse his conscience did often gall him yet he strived to harden himself against such fears and onely took care to conceal his sinne that it might not be known which yet he could not do for however he did it secretly and had done what he could to keep it close yet by reason of his marriage with the wife of Uriah c. it began now to be by some suspected and blazoned abroad and therefore Nathan tells him vers 14. that by this deed he had given great occasion to the enemies of God to blaspheme now therefore the Lord in mercy sent Nathan to him that he might be brought to confesse his sinne and unfainedly to rise out of this sad condition There were two men in one citie the one rich and the other poore c. As a Chirurgeon will hide his instrument wherewith he intends to lanch a sore under an handkercheif or some such thing so doth Nathan at first hide his reproof under the vail of a Parable that David might the better be brought to passe sentence against himself in a third person For the intention and application of the Parable it is this by the rich man that had exceeding many flocks and herds he meant David who had very many wives and concubines by the poore man that had nothing save one little ewe-lambe is meant Uriah who had it seems but one wife to wit Bathsheba and she is not onely compared to an ewe-lambe but also to such a lambe as we use to call cade-lambes or cosset-lambes which without a damme are brought up by hand and therefore it is said it was a lambe which he had bought for husbands in those times used to give dowries for their wives and nourished up and it grew up together with him and with his children it did eat of his own meat or as it is in the original of his own morsell implying that though the poore man had but a little yet he gave his darling lambe part of it and drank of his own cup and lay in his bosome which doth sweetly expresse the condition of a wife whom the husband ought to esteem his onely darling and delight and make her a sharer of all that he hath as indeed men are the liker to do when they have but one wife Again whereas it is said vers 4. that There came a travailer into the rich man and he spared to take of his own flock and of his own herd for the wayfaring man that was come unto him but took the poore mans lambe and dressed it for the man that was come to him By this traveller or wayfaring man for whose entertainment the rich man took away the poore mans ewe-lambe is meant the devil by means of whom indeed it was that David incroached upon the bed of Uriah and lay with his wife though he had so many wives and concubines of his own and the allusion is very fit first because the devil may well be compared to a traveller in regard of his continuall traversing the earth from one place to another that he may tempt and seduce men to sinne when the Lord asked Sathan whence he came Job 1.7 he answered from going to and fro in the earth and from walking up and down in it and S. Peter saith 1. Pet. 5.8 that As a roaring lion he walketh about seeking whom he may devoure secondly because hereby is sweetly implyed a notable difference betwixt the temptations of the regenerate such as David was and the sinnes of wicked men to the one the devil comes now and then as a traveller and wayfaring man and finds for the time too good entertainment but in the other he dwels as a Lord and master ruling and reigning in them at all times and thirdly because when men especially such good men as David was do give any entertainment to the devils temptations for the committing of any sinne they feast the devil herewith it is meat and drink to him to winne such men to sinne against God Vers 5. And he said to Nathan As the Lord liveth the man that hath done this thing shall surely die That is he shall not onely restore the lambe fourefold according to the Law Exod. 22.1 If a man shall steal an ox or a sheep and kill it or sell it he shall restore five oxen for an ox and foure sheep for a sheep but besides he shall be put to death Thus David in his wrath threatens a heavier punishment then God in his Law had appointed as accounting it such a mercilesse act and so such a singular wickednesse that fourefold restitution was not punishment enough for so much he expresseth in the following words vers 6. And he shall restore the lambe fourefold because he did this thing and because he had no pity and so unwittingly passeth a most heavy sentence against himself Vers 8. And I gave thee thy masters house and thy masters wives into thy bosome c. That is I advanced thee to such an estate that all that was thy masters was in thy power even his wives and concubines were at thy disposing and indeed it seems kings had in those times many which they took for wives and concubines whom they never carnally knew and of such this might be meant Doubtlesse it was unlawfull for David to marry any of Sauls his father-in-father-in-laws wives to wit such as he had carnally known for she that was Sauls wife was Davids mother-in-mother-in-law and such he might not marry Levit. 18.8 The nakednesse of thy fathers wife thou shalt not uncover it is thy fathers nakednesse either therefore the meaning of these words if meant of such must be onely this that Sauls wives and concubines were in Davids power that he might have taken them though he did it not or if it be conceived that David did indeed take to him any of Sauls wives or concubines we must understand these words I gave onely of Gods bringing them into his power though he made use of his power unlawfully not of Gods approving of this fact of his against the Law as in the like sense this word is used again vers 11. I will take thy wives before thine eyes and give them unto thy neighbour c. Vers 9. Wherefore hast thou despised the commandment of the Lord to do evil in his sight Because when men embolden themselves to do that which they know is contrary to Gods commandment onely because they can do it secretly and no body shall come to know of it and yet they cannot be ignorant that God is priuie to all they do this is an evident argument that in effect they make light of transgressing Gods Law and care not much for displeasing God so no other
or else they were not seen without that is the staves were drawn out so little that in the most holy place they might be discerned or happely at the very doore where they went out of the most holy place into the Temple but further out in the Temple they could not be discerned Vers 9. There was nothing in the ark save the two tables of stone For though the pot of Manna Exod. 16.34 and Aarons rod Numb 17.10 and the book of the Law Deut. 31.26 were laid up before the ark yet they were not put into the ark as were the two tables of stone and accordingly we must understand that place Heb. 9.3 4. And after the second vail the tabernacle which is called the holiest of all Which had the golden censer and the ark of the covenant overlaid round about with gold wherein was the golden pot that had Manna and Aarons rod that budded and the tables of the covenant Vers 10. And it came to passe when the priests were come out of the holy place that the cloud filled the house of the Lord. When the priests had set the ark in his place and were come out immediately there were an hundred and twenty priests with trumpets and the Levite-singers standing at the east end of the altar with their Cymballs Psalteries and Harps appointed to sound forth the praises of God and whilest they were thus employed suddenly the house of the Lord was filled with a cloud so that the priests were not able to minister no not in the court where the brasen altar stood for thus it is expressed 2. Chron. 5.11 c. Vers 12. Then spake Solomon The Lord said that he would dwell in the thick darknesse Solomon standing where he saw how on a sudden the house was filled with a cloud to wit upon the brasen scaffold that was built for him in the outward court which was therefore it seems right before the door of the priests court through which he might look 2 Chron. 6.13 For Solomon had made a brasen scaffold of five cubits long and five cubits broad and three cubits high and had set it in the midst of the court and upon it he stood c. apprehending rightly that it was sent of God as a signe of his presence in that rapture of his joy he brake forth into these following words the Lord said that he would dwell in the thick darknesse c. that is the Lord hath said he would appear in a cloud Levit. 16.2 I will appear in the cloud upon the mercy seat and by a cloud he hath usually testified his presence amongst his people as in the leading of the Israelites by a cloud Exod 13.21 in the thick cloud that was upon mount Sinai at the giving of the law Exod. 19 16. in the cloud that covered and filled the tabernacle so soon as it was reared up by Moses Exod. 40.34 and therefore saith Solomon doubtlesse by this cloud the Lord doth shew us that he hath favourably accepted our service in building this house and that he hath taken it to be the settled place wherein he will abide for ever Vers 14. And the king turned his face about and blessed all the congregation of Israel For hitherto he had stood with his face toward the altar observing what was done at the carrying in of the ark Vers 16. Since the day that I brought forth my people Israel out of Egypt I chose no city out of all the tribes of Israel to build an house c. See this more fully expressed 2. Chron. 6.5 6. Vers 18. Thou didst well that it was in thine heart See the notes 2 Sam. 7.5 6. Vers 22. And Solomon stood before the altar of the Lord c. That is having turned himself from the people he stood upon the brasen scaffold with his face toward the altar and then kneeling down upon his knees as is expressed vers 54. and 2. Chron. 6.13 he lift up his hands towards heaven and so prayed unto the Lord. Vers 25. Therefore now Lord God of Israel keep with thy servant David my father that thou promisedst him That is seeing thou hast kept with thy servant David my father that thou promisedst him in raising me his son up to build a Temple for thee therefore now also keep with thy servant David my father that thou promisedst him saying There shall not fail thee a man in my sight to sit upon the throne of Israel c. Vers 27. Behold the heaven and heaven of heavens cannot contain thee See the note Deut. 10.14 Vers 30. And hearken thou to the supplication of thy servant and of thy people Israel when they shall pray towards this place Or in this place as it is in the margin even herein as in other things was this Temple a type of Christ As the prayers of Gods people were the more accepted of God when they prayed in the Temple or but with their faces towards the Temple so are now the prayers of Gods righteous servants accepted of God because they are put up in Christs name with an eye of faith fixt upon him as their Mediatour Joh. 14.13 14. Whatsoever ye ask in my name that I will do c. And when thou hearest forgive This clause is added first because pardon of sin is the chief thing to be begged of God in all our prayers for hereby a way is made for the obtaining of other blessings and besides there is no true comfort in obtaining any blessing if our sins should still remain unforgiven and secondly because the best are subject to so many failings in prayer that should not the Lord pardon the sin of their prayers there would be no hope that any prayer of theirs should do them good Vers 31. If any man trespasse against his neighbour and an oath be laid upon him c. That is if a man be charged that he hath trespassed against his neighbour and be brought before the altar to clear himself by oath as in case where sufficient proof and witnesse was wanting they used to do Exod. 22.8.11 Numb 5.12.19 do thou accordingly deal with the man that takes the oath punishing him if he be faulty and acquitting him if he be innocent Vers 33. When thy people Israel be smitten and shall turn again to thee and confesse thy name c. To wit thy Justice by laying all the blame upon themselves acknowledging that they have deservedly suffered and thy mercy and power by seeking to thee for pardon and succour Vers 34. And bring them again unto the land which thou gavest unto their fathers This may be meant either of those that were taken prisoners in battel to wit that upon the prayers of their brethren in the Temple or their own prayers towards the Temple the Lord would be pleased to bring them again into the land or else of those that by the enemy should be driven out of their dwelling places yet not out of the land of Canaan to
had in Baal and secondly That being curbed with the judgement of God the drought that now lay upon the whole land the hope of being relieved herein must needs make him the more flexible to yield to the prophets desire and besides God might at this time powerfully over-awe his spirit indeed we find not in the sequele of the story that the prophets of the groves were present whom Elijah had also desired him to call thither but onely the foure hundred and fifty prophets of Baal vers 22. I even I onely remain a prophet of the Lord but Baals prophets are foure hundred and fifty men and therefore many Expositours hold that Jezebel would not suffer them to be there Vers 21. How long halt ye between two opinions They are said to halt in the profession of their religion that do not walk uprightly and exactly according to the rules of that religion which they must needs do that in some things follow one religion and in some things another such men can be exact in neither and are therefore said to halt betwixt two opinions sometimes inclining to one sometimes to another as the body of him that halts doth bend sometimes to the right hand and sometimes to the left and so it was now with the Israelites who would be still counted the people of God and were circumcised and in the worship of the golden calves pretended the worship of the true God and so in some things lived according to the laws of Israel and yet at the same time worshiped Baal the god of the Zidonians and are therefore charged by Elijah to halt between two opinions And the people answered him not a word This might be either from guilt of conscience or distraction of mind fearing on the one side the wrath of God if they should provoke him to displeasure and on the other side the wrath of the king Vers 22. I even I onely remain a prophet of the Lord. The meaning of this is that there was not a Prophet of the Lords besides himself that did openly shew himself for the true God and his worship against their idolatry at least that there was none but he present there at that time Vers 25. Choose you one bullock for your selves c. That they might not afterward pretend that their God refused to answer them because the God of Elijah had been preferred before him he gives them the priviledge and advantage if any it were both of offering first to wit the morning sacrifice and of choosing which of the bullocks they liked best Vers 26. And they took the bullock which was given them c. To wit which Ahab had given them or which Elijah had given them libertie to choose vers 25. And they leaped upon the altar which was made This may be also rendered as it is in the margin of our Bibles and they leapt up and down at the altar c. so that the meaning may be either that they danced and skipped about the altar which it seems they did customarily in the worship of Baal as desiring perhaps to make shew of such propheticall extasies as were usuall with those that were possessed with a divine spirit or else that in a kind of frantick manner they leapt upon the altar to expresse thereby their vehement desire that Baal would heare them as if they would have clambered up to fetch down fire from heaven if it had been possible or were ready even to sacrifice themselves that they might prevail in their suit some indeed conceive that this is spoken of Elijahs altar upon which the Baalitish prophets leapt as in a kind of divine fury to throw it down but the first exposition doth farre better agree with the order of the story Vers 27. And it came to passe at noon that Elijah mocked them c. to wit when the time limited for their sacrifice was fully ended or well nigh at an end before this he would not do it because it might first be apparent by their lost labour so long together that they deserved to be mocked and because they might not afterwards say that he had interrupted them Vers 28. And they cried aloud and cut themselves after their manner with knives c. As the heathens used to do in their sorrows Deut. 14.1 And the more to move their God to take compassion on them and not to deny them that were content thus to torture themselves and as it were to sacrifice their own bloud upon his altar that they might obtain what would be for his glory as well as theirs Vers 29. And they prophesied untill the time of the offering of the evening sacrifice That is they prayed and called upon Baal and with many strange gestures as men inspired sung the praises of their idol-god so labouring by all means to prevail with him to send fire to consume their sacrifices See the notes 1. Sam. 10.5 and 18.10 Vers 30. And he repaired the altar of the Lord that was broken down Not the altar whereon Baals priests laid their sacrifices which afterward they brake down and that by leaping upon it vers 26. as some conceive for it is not probable that Elijah would make use of their altar rather it may seem that Elijah brake down their altar and having purged the place built another in the room or that this mount Carmel having been one of the high places whereon they used to sacrifice in former times there was the ruins of an altar there which the idolatrous Israelites had broken down according to that complaint of Elijah chap. 19.14 the children of Israel have forsaken thy covenant thrown down thine altars and slain thy prophets with the sword and that this the Prophet did now repair a reall signe of his great designe which was to restore again the true worship of God in the land Vers 31. And Elijah took twelve stones according to the number of the tribes c. Though the greatest part of ten of the twelve tribes were at this time corrupted with the idolatry of Baal yet Elijah would build his altar with twelve stones according to the number of the tribes of Israel First thereby to signifie that it was built for the worship of that God whom the patriarchs had formerly worshiped Secondly to put the people in mind that they ought all to be united in the worship of this God of their fathers or else it would be in vain to reckon themselves amongst Gods Israel And thirdly to put God in mind as it were of the covenant which he had made formerly with their fathers Vers 33. Fill foure barrels with water and poure it on the burnt sacrifice c. Mount Carmel stood close upon the sea whence they might even in this drought have water enough Now the reason why the Prophet appointed so much water to be poured upon the sacrifice and the wood whereon it was laid was partly to make it the more evident that there was no fraud used
is expressely noted that he began to prophecy in the thirteenth yeare of Josiahs reigne Jerem. 1.1 2. The words of Jeremiah to whom the word of the Lord came in the dayes of Josiah the sonne of Amon king of Judah in the thirteenth yeare of his reigne and this was that Josiah who was by name mentioned by the Prophet that foretold the polluting of Jeroboams altar about three hundred years before he was borne 1. Kings 13.2 And he cryed against the altar in the word of the Lord and said O altar altar thus saith the Lord Behold a child shall be born unto the house of David Josiah by name and upon thee shall he offer the priests of the high places c. Vers 3 And it came to passe in the eighteenth yeare of king Josiah that the king sent Shaphan c. That is in the eighteenth yeare not of his age but of his reigne for so it is expressed 2. Chron. 34.8 Now in the eighteenth yeare of his reigne when he had purged the land and the house he sent Shaphan the sonne of Azaliah c. Nor may we think that this was the first act of his piety and that till he had reigned eighteen years he did nothing this way for in the Chronicles we see where his acts are related according to the order of time wherein they were done first that in the eighth yeare of his reigne being then sixteen years old he began to bend himself to seek information how he might serve God as David had done secondly that in the twelfth yeare of his reigne he began to purge Judah and Jerusalem of all their idolatry which he did also with a great deale of zeal 2. Chron. 34.3 For in the eight yeare of his reigne while he was yet young he began to seek after the God of David his father and in the twelfth yeare he began to purge Judah and Jerusalem from the high places and the groves c. and then thirdly that in the eighteenth yeare of his reigne when he was twenty six years old he set upon the work of repairing the temple as is here also related Vers 4. Go up to Hilkiah the high priest that he may summe the silver c. The prophet Jeremiah was the sonne of Hilkiah a priest Jer. 1.1 but whether he were the sonne of this Hilkiah the priest it is uncertain Vers 5. And let them deliver it into the hand of the doers of the work c. That is into the hand of the overseers of the work who were Levites 2. Chron. 34.12 And the men did the work of the Lord faithfully and the overseers of them were Jahath and Obadiah c. Vers 8. And Hilkiah the high priest said unto Shaphan the Scribe I have found the book of the law in the house of the Lord. That is the authentick and originall copy of it written by Moses and delivered by him to the Levites to be laid up in the side of the ark Deut. 31.24 25 26. and thus did the Lord abundantly recompence their zeal for the repair of his Temple by bringing to their hands this precious jewell though it be most probable which the Hebrew writers say that Manasseh and Amon had endeavoured to burn up all the books of the law and so this book was hid in some secret place in the Temple by some faithfull priests that it might be preserved for future times yet it is not likely but that there were some transcripts of this sacred volume preserved amongst the people at least some parcels of it and that Josiah amongst others had not been a mere stranger to the book of the law for strange it were that he should live till the eighteenth yeare of his reigne and so piously reform what was amisse and never see the law of God till now rather because this was the originall book of the law which Moses himself had written there was great joy at the finding of it and to the king it was brought as a rare jewell indeed Josiahs astonishment vers 11. And it came to passe when the king had heard the words of the book of the law that he rent his clothes makes it clear that he had not formerly read or heard read those dreadfull threats of judgements against idolatry Levit. 26. or Deut. 28. which now were read to him out of this book but that might be though he had before seen many copies of the law his respect to this originall of Moses writing might make him desirous to heare it all read and so he might heare those terrible passages now which he had not read or heard before Vers 12. Achbor the sonne of Michaiah c. Or Abdon the sonne of Micah 2. Chron. 34.20 Vers 14. Now she dwelt in Jerusalem in the colledge Or as it is in the margin in the second part now if we read it so by the second part we must understand the second citie or the suburbs of Jerusalem which was encompassed with walls and gates severall from the citie but however it may well be that the reason why this clause is added is to intimate the reason why Hilkiah and those that were sent with him to enquire of the Lord went to Huldah the prophetesse rather then to Jeremiah or Zephaniah who at this time prophecyed in the land of Judah it was because she dwelt in Jerusalem and so was near at hand whereas they were at present in other parts of the kingdome and indeed we read that Anathoth was the place of Jeremiahs usuall dwelling Jer. 29.27 Vers 20. Thou shalt be gathered into thy grave in peace c. That is before these troubles and miseries fall upon this place and the inhabitants thereof whilest the kingdome doth yet flourish in prosperity and peace for though Josiah was slain by Pharaoh Necho chap. 23.29 yet because he died before that desolation came upon the land whereof Huldah had spoken and died in the love and favour of God also therefore she said that he should be gathered to his grave in peace CHAP. XXIII Vers 2. ANd the king went up into the house of the Lord and all the men of Judah c. To wit to renew solemnly their covenant with God that if it were possible the wrath of the Lord might be appeased and those judgements prevented which the prophetesse Huldah had told him were to come upon the land and because all were concerned in the danger all were called to this assembly the priests and the prophets and all the people where by the prophets may be meant not onely the prophets that at this time prophecyed in the land as Jeremiah Zephaniah and Urijah but likewise also those that lived in the schools of the prophets whereof there is often mention made in the Scripture Vers 3. And the king stood by a pillar c. That is on the brazen scaffold erected by Solomon which was made with pillars or on a throne which was according to the custome erected by
may be understood as that above vers 42. Vers 54. The sonnes of Salman Beth-lehem and the Netophathites Ataroth the house of Joab Ataroth signifieth crowns and so some understand this word as an encomium of the Netophathites that being of the valiantest of Joabs souldiers they were the crowns of the house of Joab But otherwise it may be taken for the inhabitants of Ataroth a place mentioned Josh 16.2 to wit that they also were of the posterity of Salmah and those words the house of Joab must then be added to imply that the posterity of Joab were either of the inhabitants of Ataroth or of the posterity of Salmah to wit by the fathers side Vers 55. And the families of the Scribes which dwelt at Jabez By Scribes here Expositours understand such as were exercised in the study of the law and so instructed the people herein whence is that Jer. 8.8 How do we say We are wise and the law of the Lord is with us Lo certainly in vain made he it the pen of the Scribes is in vain and Ezra 7.6 This Ezra went up from Babylon and he was a ready scribe in the law of Moses The Tirathites the Shimeathites and Suchathites These are the Kenites c. The Kenites were doubtlesse the posterity of Jethro Judg. 1.16 And the children of the Kenite Moses father in law went up out of the city of palm-trees and the Suchathites so called because they dwelt in Tabernacles were Kenites as is here expressely affirmed yea and perhaps the rest also in the former words mentioned with them and that of the posterity of Hemath who was also the father of the Rechabites of whom we reade Jer. 35.2 yet because they dwelt with the sonnes of Salmah and perhaps matched themselves with their daughters they are here inserted amongst Salmahs posterity CHAP. III. Vers 1. NOw these are the sonnes of David which were born unto him in Hebron c. What is to be noted in these first foure verses see 2. Samuel 3.2 3 5. Vers 5. Shimea and Shobab and Nathan and Solomon foure of Bath-shua the daughter of Ammuel Solomon is here named last because his posterity is immediately to be expressed vers 10. but he was the eldest of these foure sonnes which David had by Bath-shua or Bath-sheba as is evident 2. Sam. 12.24 and therefore Bath-shebaes onely darling Prov. 4.3 For I was my fathers sonne tender and onely beloved in the sight of my mother Vers 6. Ibhar also and Elishama c. There are but seven of these mentioned 2. Sam. 5.15 For Noga is not there mentioned and but one Eliphalet whereas it is manifest by this place that he had two sonnes perhaps by two severall wives that were called Eliphelet as he had two also that were called Elishama for he that is called Elishua 2. Sam. 5.15 is here called Elishama Vers 15. And the sonnes of Josiah were the first-born Johanan c. Either Johanan was indeed the first-born of Josiahs sonnes but dyed before his father and so never came to the kingdome and then it is Jehoahaz that was first king that is here called Shallum and reckoned in the fourth place or else Jehoahaz is here called Johanan and is called the first-born either because he was indeed the eldest of Josiahs sonnes of which see the notes on 2. Kings 23.36 or else because he was the eldest by his wife Hamutal who was happely his first and principall wife or at least because he first succeeded in the throne as the first-born 2. Kings 23.30.31 Vers 16. And the sonnes of Jehoiakim Jeconiah his sonne Zedekiah his sonne It is manifest that Zedekiah who was made king of Judah by the king of Babylon when Jehoiachin or Jeconiah was carried captive to Babylon and was the lost king of Judah was the sonne of Josiah 2. Kings 24.17 the brother of Jehoiakim and uncle of Jehojachin or Jeconiah who was king immediately before him either therefore Zedekiah the last king of Judah is here called the sonne of Jeconiah or Jehojachin onely because he succeeded him as his heir in the throne of Judah or else this Zedekiah here mentioned is not Zedekiah the sonne of Josiah king of Judah but another of that name the sonne of Jehoiakim and brother of Jehojachin or Jeconiah who is no where else mentioned in the Scriptures Vers 17. And the sonnes of Jeconiah Assir Salathiel his sonne c. Though it was prophecyed concerning Jeconiah that he should be as a man that was childlesse in regard of having the royall dignity continued in his posterity because none of his seed should sit in the throne of David Jer. 22.30 Thus saith the Lord Write ye this man childlesse a man that shall not prosper in his dayes for no man of his seed shall prosper sitting upon the throne of David and ruling any more in Judah yet it is evident by this place that he had severall sonnes after he was carried into Babylon to wit Assir and Salathiel and Malchiram c. eight in number unlesse we should conceive that Salathiel and those that follow were the grandchildren of Jeconiah by his sonne Assir as the words seeme to imply Assir Salathiel his sonne or that Salathiel was called Assir Salathiel which may seeme the more probable because Assir signifieth one in bonds and so Salathiel might be called in reference to Jeconiahs being carried bound into Babylon as we see the like in Gershom Exod. 2.22 as also because Salathiel is named as the sonne of Jeconiah Matth. 1.12 And after they were brought to Babylon Jeconias begat Salathiel Indeed some conceive that Salathiel came of the stock of Nathan and is here onely mentioned as a sonne of Jeconiah because he succeeded in some kind of government after Jeconiah and that he was of the stock of Nathan But me thinks it is farre more probable that this Salathiel here mentioned and so again Matth. 1.12 was indeed the true sonne of Jeconiah and that both Salathiel and Zerubbabel mentioned by Luke chapter 3.27 are diverse from these mentioned here and in Matthew Vers 19. And the sonnes of Pedaiah were Zerubbabel and Shimei Pedaiah is mentioned in the former verse as a sonne of Jeconiah and made here the father of Zerubbabel evident indeed it is that Salathiel had also a sonne called Zerubbabel Matth. 1.12 and Salathiel begat Zorobabel Hag. 1.1 In the second yeare of Darius came the word of the Lord by Haggai the prophet unto Zerubbabel the sonne of Shealtiel But this Zerubbabel was it seemes the sonne of Pedaiah who was the brother or uncle of Salathiel And the sonnes of Zerubbabel Meshullam and Hananiah and Shelomith their sister Probable it is that these two sonnes of Zerubbabel are here mentioned first by themselves with their sister Shelomith because these he had by one wife and the other five mentioned in the following verse by another Vers 21. And the sonnes of Hananiah Pelatiah and Jesaiah the sonnes of Rephaiah the sonnes of Arnan
verse though called there by another name Vers 11. But Jeush and Beriah had not many sonnes therefore they were in one reckoning c. That is they were joyned together and counted as one family and that because there were not many of their posterity Vers 13. Aaron was separated that he should sanctifie the most holy things he and his sonnes for ever c. That is he and his posterity were set apart to the work of the priesthood to be imployed about the most holy things according to the holy ordinances which God had appointed Vers 24. These were the sonnes of Levi c. from the age of twenty years and upward To wit when they came to serve in the Temple for though at this time when they were assigned to their severall imployments they were onely numbred that were thirty years old and upward vers 3. yet before his death David gave order that in each family and office of the Levites all of twenty years old and upward should be taken in to the service of the Temple vers 27. For by the last words of David the Levites were numbred from twenty years old and above and the reason is prefixed vers 25 26. For David said The Lord God of Israel hath given rest unto his people that they may dwell in Jerusalem for ever and also unto the Levites they shall no more carry the tabernacle nor any vessels thereof c. see the note ver 3. Vers 28. Because their office was to wait on the sonnes of Aaron for the service of the house c. and in the purifying of all holy things c. That is the washing and cleansing both of the holy places and vessels yea and the sacrifices before they were offered by the priests upon the altar Vers 29. And for all manner of measure and cise That is the Levites also took care to see that those things that were employed in the service af the Temple as fine floure and wine and oyle for the meat offerings c. should be given to the priests according to that weight and measure appointed by the law for to some sacrifices there was a greater measure of these required and to some lesse see Numb 15.4 6 9. and Levit. 23.13 and the Levites were to look that the just measures was observed in all these things yea many Expositours conclude from hence that the Levites had the overseeing of all publick measures and kept the patterns or standard of them in the Temple whence they say it is that the just shekel is called the shekel of the sanctuary Exod. 30.31 CHAP. XXIIII Vers 3. ANd David distributed them both Zadok of the sonnes of Eleazar c. That is David distributed all the priests the sonnes of Aaron into two parts all that were of the sonnes of Eleazar in one over whom Zadok was the chief and all that were of the sonnes of Ithamar in the other over whom Ahimelech was chief to wit under the high priest who accordingly attended in the Temple according to their offices in their service Vers 4. And there were moe chief men found of the sonnes of Eleazar then of the sonnes of Ithamar c. That is there were more heads of families found among the sonnes of Eleazer then among the sonnes of Ithamar and consequently being to divide the priests into twenty foure orders or courses in each of which there was one to be the chief and head of the rest he appointed sixteen of these courses among the sonnes of Eleazar and but eight among the sonnes of Ithamar Vers 5. Thus were they divided by lot one sort with another c. That is having divided the priests into twenty foure parts those of Eleazer into sixteen parts and those of Ithamar into eight there were lots cast amongst these divisions promiscuously not preferring those of one Image before those of another to determine both which of these companies should serve first and which second and so in order each company being to serve a week and then to go out and also which of those that were heads of families in each company should be the chief of that company and so the first company was chosen by lot and the lot fell upon Jehoiarib to be the head of that company which was thenceforth called the course of Jehoiarib and so after the same manner in all the rest Vers 10. The eighth to Abijah Of this course was Zachariah the father of John the Baptist Luke 1.5 Vers 19. These were the orderings of them in their service to come into the house of the Lord according to their manner under Aaron their father c. That is as Eleazar and Ithamar did in former times discharge the work of the priesthood in the house of God under Aaron their father so did these sonnes of Eleazar and Ithamar now in their courses discharge the same work after the same manner or else the meaning of these words is onely this that after their manner that is week by week chap. 9.25 or after the manner appointed in the Law these priests in their severall courses did all discharge the work of the inferiour priesthood being all of them under the command of the high priest who is here called Aaron because he held the same place that Aaron formerly did Vers 20. And the rest of the sonnes of Levi were these c. Having in the former part of the chapter expressed the severall courses of the priests here now are added the severall families of the rest of the sonnes of Levi that were not priests to wit the Levites and as some conceive who they were of those families that were heads of the severall companies of the Levites that were to serve in the Temple in their turns and courses as the priests also did or rather because the Gershonites were set down before chap 23.7 these that are here added are said to be the rest of the sonnes of Levi to wit the Kohathites and Merarites who especially attended upon the Priests Vers 31. These likewise cast lots over against their brethren the sonnes of Aaron That is as the priests being divided into twenty foure companies there were lots cast for them as is above-said vers 5. so was it on the other side with the Levites too according to the severall employments whereto they were set a part they were divided into twenty foure divisions and lots were cast who should attend the service in the first course coming in and going out with the first course of the priests and so who should be in the second course with the second course of priests c. This is expressed concerning the singers in the next chapter and the like it seems therefore was done both for the porters and those that attended upon the priests and did the other work of the Lord chap. 23 4 5. In the presence of David the king and Zadok and Abimelech and the chief of the fathers of the priests and Levites even the
Azariah himself he also being here called by the name of his father Oded As for that which is said that when Asa had heard these words and this prophesie he took courage and put away the abominable idols out of all the land c. we see that he had in a great part done this before chap. 14.3 but it seems now upon a more diligent search made throughout his kingdome he put away the remainder of the idols that were found amongst them and that not onely out of the land of Judah and Benjamin but also out of the cities which he had taken from mount Ephraim which may be meant of the cities which his father Abijam had taken chap. 13.19 but yet there is mention made of cities of Ephraim which Asa himself took chapter 17.2 And renewed the altar of the Lord. That is the altar which Solomon had built having some way lost its beautie in so many years which is no wonder considering how continually it was used and stood in the open court he renewed it and beautified it again and then in a solemne manner observed again sacrifices thereon Vers 9. And he gathered all Judah and Benjamin and the strangers with them out of Ephraim and Manasseh and out of Simeon Hereby it is manifest that even the tribe of Simeon did revolt from the kingdome of Judah or at least the greatest part of them however they had their inheritance within the portion of Judah Josh 19.1 and that therefore either they removed from their first habitation and transplanted themselves amongst other tribes of Israel or else that they stood out against Judah and clave to the party of the other tribes yea though they had their dwelling within Judahs portion Vers 10. So they gathered themselves together at Jerusalem in the third moneth in the fifteenth yeare of the reigne of Asa Which was the twelfth of Baasha king of Israel By this it appears that Zerah the Ethiopian did not invade the land of Judah till the fourteenth yeare of Asa Indeed Asa lived in peace but ten years chap. 14.1 But it was therefore Baasha king of Israel not Zerah that immediately after those ten years were ended made warre against Asa As for the third moneth it was that wherein the feast of Pentecost was kept Vers 15. And the Lord gave them rest round about To wit at that time when Asa and the people made this covenant with God then the Lord gave them rest the land not being invaded by any of her enemies Vers 16. And also concerning Maachah the mother of Asa c. That is the grandmother The Annotations concerning these three following verses see 1. Kings 15.2 10 14 15. Vers 19. And there was no more warre unto the five and thirtieth yeare of the reigne of Asa Vnto the five and thirtieth yeare that is untill the five and thirtieth yeare was ended whence is that chap. 16.1 In the six and thirtieth yeare of the reigne of Asa Baasha king of Israel came up against Judah c. of the reigne of Asa that is of the kingdome of Judah since it was divided from that of Israel which was the fifteenth yeare of Asa for that thus these words must be expounded is evident because Baasha died in the six and twentieth yeare of Asa 1 Kings 16.8 and therefore could not come up in the six and thirtieth yeare of Asa as is expressely said in the first verse of the following chapter we have a like passage afterward chap. 22.2 CHAP. XVI Vers 1. IN the six and thirtieth yeare of the reigne of Asa Baasha king of Israel came up against Judah and built Ramah c. That is in the thirty sixth yeare of the kingdome of Judah which was the sixteenth yeare of Asa and the fourteenth of Baasha See the last note in the former chapter as also see the note 1. Kings 15.17 where also severall other passages in the five first verses of this chapter are already explained Vers 7. Because thou hast relyed on the king of Syria and not relyed on the Lord thy God therefore is the host of the king of Syria escaped out of thine hand Whereas if he had gone on as he intended vers 3. in his league with the king of Israel to invade thy land thou shouldest have overcome him as thou diddest the Ethiopian now thou hast deprived thy self of this glory and booty Vers 9. Therefore from henceforth thou shalt have warres To wit with Basha 1. Kings 15.16 And there was warre betwixt Asa and Baasha king of Israael all their dayes Vers 12. And Asa in the thirty and ninth yeare of his reigne was diseased in his feet About the six and twentieth yeare of his reigne Baasha died and Elah his sonne succeeded him 1. Kings 16.8 about the seven and twentieth yeare of his reigne Zimri one of his captains slew Elah and all the house of Baasha 1. Kings 16.9 c. and within a few dayes Omri being made king by the souldiers forced Zimri desperately to burn himself and about the one and thirtieth yeare of Asa was peaceably settled in the throne of Israel Tibni his competitour dying 1. Kings 16.22.23 And about this nine and thirtieth yeare wherein Asa fell sick of the gout Omri died and Ahab his sonne succeeded him 1. King 16.29 Vers 14. And laid him in the bed which was filled with sweet odours and diverse kinds of spices c. After the manner of embalming kings used in those times they filled the beer whereon he was laid or coffin whereinto he was put with all kinds of odours and sweet spices And they made a very great burning for him That is they burnt sweet prefumes at his buriall in very great plenty CHAP. XVII Vers 1. ANd Jehoshaphat his sonne reigned in his stead and strengthened himself against Israel In the latter dayes of Asa after he fell into those grievous sinnes mentioned in the former chapter the kings of Israel as God threatned chap. 16.9 did it seems in their severall times renew their warres against Judah to wit Baasha Omri and Ahab and had happely often the better of them but about the third or fourth yeare of Ahab Asa dying 1. Kings 22.41 Jehoshaphat succeeded him and making great preparations to withstand them he was greatly strengthened against the kingdome of Israel Vers 3. And the Lord was with Jehoshaphat because he walked in the first wayes of his father David Which were purer and freer from sinne then were his latter dayes for whilest he was in continuall troubles we reade not any such foul sinnes he fell into as afterwards being settled in his kingdome when he committed adultery with Uriahs wife and many other wayes transgressed Gods Laws And sought not unto Baalim To wit as did Ahab at this time king of Israel whether by Baalim we understand all false Gods in generall or in particular the the idols of Baal the God of the Sydonians 1. Kings 16.31 32. for that these words are spoken by
there were so many of the people that were not sanctified but were unclean and consequently there were so many sacrifices to be offered for their purifying and cleansing that the priests alone could not do the work and therefore the Levites were imployed therein Vers 18. For a multitude of the people even many of Ephraim and Manasseh Issachar and Zebulun had not cleansed themselves c. That is though the Levites did help the priests as is before said yet very many of the Israelites did eat the Passeover being not purified from their uncleannesse Vers 20. And the Lord hearkened to Hezekiah and healed the people That is he sanctified them by his spirit in an extraordinary way or he did not punish them but forgive them that their infirmity and accepted them as if they had been purified Vers 22. And Hezekiah spake comfortably to all the Levites that taught the good knowledge of the Lord. That is he encouraged them in their work and gave them hope of Gods mercy to the people as concerning those that had eaten the Passeover and were not cleansed according to the Law Vers 24. And a great number of the priests sanctified themselves To wit that were not before sanctified see vers 3. and chap. 29.34 Vers 26. For since the time of Solomon the sonne of David king of Israel there was not the like in Jerusalem That is since the Israelites were divided from Judah and Benjamin Vers 27. Then the priests the Levites arose and blessed the people and their voice was heard c. That is the Lord heard their prayer and blessed them as was promised Numb 6.27 And they shall put my name upon the children of Israel and I will blesse them CHAP. XXXI Vers 1. NOw when all this was finished all Israel that were present went out to the cities of Judah and brake the images in pieces c. See chap. 30.14 In Ephraim also and Manasseh untill they had utterly destroyed them all To wit in those cities of Ephraim and Manasseh that had been taken in the warres by the kings of Judah from the kings of Israel for all this was done by the authority and command of Hezekiah See 2. Kings 18.4 Vers 2. And Hezekiah appointed the courses of the priests and the Levites c. to minister and to give thanks and to praise in the gates of the tents of the Lord. That is in the Temple called the tents of the lord because there the priests and Levites who for their severall functions number and order are called an army or host Levit. 4.3 kept the watch of the Lord and there the people assembled together in troops as souldiers in the camp and that to pray unto the Lord which is the chief service of our spirituall warfare Vers 3. He appointed also the kings portion of his substance for the burnt-offerings to wit for the morning and evening burnt-offerings c. All the particular sacrifices here mentioned as is written in the law of the Lord that is which in the law were severally prescribed for every feast and for the daily sacrifice Num. 28. they were ordinarily provided by the people in generall as it was also afterward Nehem. 10.32 33. Also we made ordinances for us to charge our selves yearely with the third part of a shekel for the service of the house of our God for the shew-bread and for the continuall meat-offering and for the continuall burnt-offerings of the Sabbaths and of the new moons c. but now it seems to ease the people in their poverty Hezekiah appointed a portion for and toward these services out of his own substance Vers 4. He commanded the people that dwelt in Jerusalem to give the portion of the priests and the Levites that they might be encouraged in the law of the Lord. That is that they might not be distracted with worldly cares of providing for themselves nor follow their callings heavily for want of maintenance but might chearfully bend themselves wholly to the service of the Lord. Vers 5. The children of Israel brought in abundance the first fruits of corn wine and oyle c. To wit those in and about Jerusalem where the commandment was first given for of the Israelites inhabiting the other cities of Judah the following verse speaks or else in this verse there is mention of the tithes and first-fruits of such as grew out of the earth and in the following verse of the tithes of cattell and such other things And concerning the children of Israel and Judah that dwelt in the cities of Judah they also brought in the tythes of oxen and sheep and the tithe of holy things that is all other tithes that were by the Law of God due which are here called the tithe of holy things because the tithes were to be set apart from the rest of their goods as things consecrated and holy to the Lord yet happely these words are specially intended of those second tithes which were not given for the maintenance of the Levites but separated for other holy uses for which see Deut. 14.22 and Levit. 27.30 Vers 7. In the third moneth they began to lay the foundation of the heaps and finished them in the seventh moneth For in the third moneth was their harvest and therefore the feast of Pentecost which was in that moneth was called the feast of harvest and in the seventh moneth they gathered all other fruits of the land and therefore the feast of Tabernacles which was in that moneth was called the feast of in gathering in the end of the yeare Exod. 23.16 Vers 9. Then Hezekiah questioned with the priests and the Levites concerning the heaps That is he demanded how it came to passe that they had spent no more of that provision that was brought in for them Vers 10. And Azariah the chief priest of the house of Zadok answered him c. There were still two chief priests of the two severall families of Eleazar and Ithamar that had the chief command in the Temple under the high priest of which it seems this Azariah was one who is therefore also called vers 13. the ruler of the house of God For the Lord hath blessed his people and that which is left is this great store That is since they brought in their first fruits and tithes God hath so abundantly blessed the people that their offerings have yielded us sufficient provision and this overplus which is left besides Vers 12. And brought in the offerings and the tithes and the dedicate things faithfully over which Cononiah the Levite was ruler c. To wit to see the offerings and the tithes and the dedicate things safely stored up and carefully preserved in the severall garners or chambers appointed for them and to keep an account both of what was brought in and what was delivered forth according to the order established 1. Chron. 26.20 Vers 14. And Kore the sonne of Imnah the Levite the porter toward the east was over the
were many Levites and Iddo was the chief magistrate there or else they were trained up in the knowledge of the law as in a Colledge under Iddo their chief doctour and president to desire him that he would send them certain Levites to go up with him to Jerusalem that they might assist him in that work which he had now undertaken Where this Casiphia was we cannot say onely this we may say that because these messengers went thither and came back with the Levites and Nethinims which Iddo sent him within the compasse of so few dayes for Ezra begun his journey upon the first day of the first moneth chap 7.9 upon the first day of the first moneth began he to go up from Babylon c. and went away from the river Ahava on the twelfth day of the first moneth as is expressed vers 21. Then we departed from the river Ahava on the twelfth day of the first moneth c. it is not probable that by Casiphia is meant as some conceive the Caspian mountains which were in the furthest part of Media betwixt Armenia and Hyrcania Vers 18. They brought us a man of understanding of the sonnes of Mahli the sonne of Leui c. That is the grandchild of Levi Exod. 6.16.19 Vers 20. Also of the Nethinims whom David and the princes had appointed for the service of the Levites c. Because the Gibeonites were appointed for the service of the Levites by Joshua long before Davids time and were thence called Nethinims that is men given to God therefore some Expositours conceive that David did adde to the Nethinims others that were not of the Gibeonites but there is no necessity why we should thus understand this place for it may well be that the Gibeonites were those Nethinims of whom it is said here that David and the princes had appointed them for the service of the Levites and that because though Joshua did first designe them to this service yet David did confirm them therein and perhaps gave some speciall orders for the manner of their attendance Vers 24. Then I separated twelve of the chief of the priests Sherebiah Hashabiah and ten of their brethren with them That is together with twelve of the chief of the priests I separated twelve of the Levites Sherebiah Hashabiah c. to wit the Levites above mentioned vers 18 19. that were sent from Iddo and these were joyned with the priests in this care of taking charge of these holy things to see that nothing were lost by the way as they carried them from Babylon to Jerusalem CHAP. IX Vers 1. THe princes came to me saying The people of Israel and the priests and the Levites have not separated themselves c. It being well known that the principall cause of Ezraes coming was to reform such abuses as were crept in amongst them contrary to the law some of the princes that were best affected came presently to him and informed him of this as one of the most hainous evils tolerated amongst them to wit that not the people onely but the princes also yea the priests and Levites that could not pretend ignorance of the law had married wives of those idolatrous nations their neighbours about them and so also were tainted by that means in many things with their abominations Some Expositours conceive that this was done before their return out of Babylon and indeed though these nations here mentioned the Canaanites Moabites Ammonites c. dwelt farre from Babylon yet we must consider that many of them were carried away by Nebuchadnezzar as the Jews were Jerem. 25.9 Behold I will send and take all the families of the north saith the Lord and Nebuchadnezzar the king of Babylon my servant and will bring them against this land and against all these nations round about But I rather think they had fallen into this sinne since their return from Babylon being sore corrupted with a very little rest as Exra implieth in his prayer vers 8 10. however not onely single persons but even those that were married offended herein to the great vexation of their former wives Mal. 2.11 13. Judah hath profaned the holinesse of the Lord which he loved and hath married the daughter of a strange god And this have ye done again covering the altar of the Lord with tears c. which is meant of the tears of their first wives and so farre was this corruption spread at present that amongst others even the sonnes of Joshua the sonne of Jozadak were in the transgression chap. 10.18 And among the sonnes of the priests there were found that had strange wives namely of the sonnes of Joshua the sonne of Jozadak Vers 2. The hand of the princes and rulers hath been chief in this trespasse That is they which should have restrained the people from this wickednesse have had the chiefest hand in it to wit as having been boldest in this transgression and ringleaders to the rest of the people Vers 3 I rent my garment and my mantle c. That is both the coat that was girded close to his body and the loose mantle which he wore over that and this doubtlesse is thus expressed to shew how passionately grieved and offended he was to hear that his brethren had thus grossely transgressed the law of God Concerning this custome of rending their garments see Gen. 37.20 Vers 4. Then were assembled unto me every one that trembled at the words of the God of Israel c. It seems the report being quickly carried about how mightily Ezra was afflicted and displeased when he heard how his brethren had taken wives of the idolatrous nations so many of the godly inhabitants that heard of it being themselves afraid of the judgements of God threatned in his word came presently in to him partly to comfort him and partly to advise with him what was fit to be done which is the rather here inserted to make way to that which follows which is added yet further to set forth how mightily he was troubled with these tydings And I sate astonied untill the evening sacrifice though the brethren came in it is like to comfort him yet neither there presence nor any thing they could say did any whit move him but till the evening sacrifice there he sate amongst them like one that had neither life nor soule in him so overwhelmed he was with grief and astonishment at that which had been told him Vers 5. Having rent my garment and my mantle I fell upon my knees c. That is having before rent my garments vers 3. in that sad plight I fell down upon my knees before the people and prayed unto the Lord. Vers 6. Our iniquities are increased over our head c. That is they are innumerable we are even drowned over head and eares in sinne the expression is much like that Psalme 38.4 mine iniquities are gone over my head and to the same purpose is the next clause also and our trespasse is
high Senate in Jerusalem or else as officers to give order and direction for the managing of this matter in their severall cities or to prepare and fit businesse for the hearing of the rulers and two of these were Levites that if any doubtfull case happened they might inform them what the meaning of the Law in that case was Vers 17. And they made an end with all the men that had taken strange wives by the first day of the first moneth And so were three whole moneths employed about it for they begin to sit about this businesse the first day of the tenth moneth as it is said in the foregoing verse Vers 18 And among the sonnes of the priests there were found that had taken strange wives namely of the sonnes of Jeshua the sonne of Jozadak Who was the high priest Vers 19. And being guilty the offered a ramme of their flock for the trespasse The like must be understood also of the rest though of each it be not expressed Vers 20. And of the sonnes of Immer c. These mentioned in the three following verses were also priests Vers 23. Also of the Levites Jozabad c. That is the Levites that ministred to the priests for the singers and porters who were also Levites are named in the following verse Vers 44. And some of them had wives by whom they had children As if he should have said and yet for all that they were put away ANNOTATIONS Upon the book of NEHEMIAH CHAP. I. THe words of Nehemiah the sonne of Hachaliah That is Nehemiahs relation of those things which he did to wit for the citie Jerusalem and for the people of God for as in the former book we have the relation of the building of the Temple so in this we have the relation of the building of the citie And that Nehemiah penned this book is evident as by this title so also by this that throughout the book he speaks usually of himself in the first person I Nehemiah c. and not in the third In the moneth of Chisleu in the twentieth yeare as I was in Shushan the palace c. Chisleu was their ninth moneth containing part of our November and December which is therefore observable because hereby it appears that Hanani and his brethren that were come now into Persia to Nehemiah undertook their journey upon some businesse as is most likely for the good of the Church and people of God even in the depth of winter By the twentieth yeare here mentioned is meant the twentieth yeare of the reigne of Artaxerxes for so much is expressed chap. 2.1 And it came to passe in the moneth Nisan in the twentieth yeare of Artaxerxes the king c. and that it was Artaxerxes Mnemon or rather that Artaxerxes who is called Longimanus or Longhand because one of his hands was longer then the other the same in whose seventh yeare Ezra went down to Jerusalem as is noted Ezra 7.1 and not Xerxes as some would have it we may the rather think because there is mention made of the two and thirtieth yeare of this Artaxerxes chap. 13.6 whereas no historians reckon above one and twenty years of the reigne of Xerxes As for the palace of Shushan where Nehemiah was when Hanani and his brethren came to him thereby is meant the palace of the citie Shushan for Shushan was one of the chief cities in Persia Esther 3.15 The city Shushan was perplexed and Hanani being one of the kings officers lived with him in the palace yet it may be the palace was peculiarly called Shushan as the citie also was Vers 3. The remnant that are left of the captivitie there in the province are in great affliction and reproach c. That is their neighbours round about them do exceedingly despise them and wrong them to which these Jews adde as the reason of this the wall of Jerusalem also is broken down and the gates thereof are burnt with fire that is as Nebuchadnezzar left them long ago so they still continue and this makes the enemies proudly to insult over them and disables them to defend themselves against them Some conceive thas Ezra had built the walls and that the neighbouring nations had since done this mischief but then it is likely they would have burnt the whole citie if not the Temple too Vers 4. I sate down and wept and mourned certain dayes and fasted and prayed before the God of heaven That is as prostrating himself in Gods presence and happely with his face toward the Temple the place of Gods presence according to that 1 Kings 8.44 If thy people go out to battel against their enemy whithersoever thou shalt send them and shall pray unto the Lord toward the citie which thou hast chosen and toward the house that I have built for thy name and Dan. 6.10 He went into his house and his windows being open in his chamber towards Jerusalem he kneeled upon his knees three times a day and prayed Vers 7. And have not kept the commandments nor the statutes nor the judgements c. That is neither the morall ceremoniall nor judiciall lawes Vers 9. Though there were of you cast out into the uttermost part of the heaven yet will I gather them from thence The meaning of these words is that though they were scattercd to the remotest parts of the earth yet God would bring them back from thence but because at the utmost extent of so much of the earth as mans eye can at any time see the heavens seem to touch the earth and to cover it round about as with a half globe hence is this expression of being cast out unto the uttermost part of the heaven Vers 11. Prosper I pray thee thy servant this day and grant him mercy in the sight of this man That is Artaxerxes who was but a man though a king and therefore his heart was in Gods hand as other mens are For I was the kings cup-bearer This he addes to shew what interest he had in the king to encourage him to move the king in this businesse CHAP. II. Vers 1. ANd it came to passe in the moneth Nisan in the twentieth yeare of Artaxerxes the king c. Nisan was their first moneth this therefore was some foure moneths after he first hard by Hanani of the distresse of his brethren in Jerusalem which was in the moneth of Chisleu the ninth moneth chap. 1.1 all which time it seemeth he continued weeping and fasting and praying waiting till his turn came of attending in the court in his office of cup-bearer for that this was the cause of his so long silence is me thinks evident First because had he all this while ministred to the king it is likely the king would have discerned his sadnesse and heavinesse before this time And secondly because he would doubtlesse before this have made known his request to the king This moneth Nisan contained part of our March and part of April whence it
concerning some particular passages which happely they had observed the day before in the expounding of the Law amongst which I conceive one main thing was concerning the keeping of the feast of Tabernacles whereof happely Ezra the day before had purposely spoken to instruct the people because that feast was now nigh at hand for so much seems to be implyed vers 14. And the found written in the Law which the Lord had commanded by Moses that the children of Israel should dwell in booths in the feast of the seventh moneth Vers 16. And in the street of the water-gate and in the street of the gate of Ephraim That is the gate whereat they went out that were to go to the tribe of Ephraim the meaning is that they built them booths all over the citie from the one end of the citie to the other or in all the streets that were near to the Temple Vers 17. For since the dayes of Joshua the sonne of Nun unto that day had not the children of Israel done so That is from Joshuas time till then they had not kept this feast in such a solemne manner with such celebration and devotion as it was kept now Joshuas time is mentioned not the time of Moses because happely till Joshua brought them into the land of Canaan they kept not this feast it was a memoriall of their dwelling in booths as they passed through the wildernesse out of Egypt See Levit. 23.42 43. and therefore till they were come into Canaan and had left dwelling in tabernacles and booths there needed no memoriall of it but now that this feast so expressely commanded by God should be utterly disused and neglected from Joshua till then a matter of a thousand years in the times of so many godly princes and priests is methinks altogether improbable besides it is manifest that in Zerubbabels time at the peoples first coming out of Babylon which was long before this they kept this feast Ezra 3.4 They kept also the feast of tabernacles c. and therefore the meaning of these words must needs be this onely that from the dayes of Joshua till then they had not kept this feast so that is with such devotion and solemnitie Wherein the difference was it is hard to say yet one particular seems to be that which is expressed in the following verse namely that all the seven dayes day after day the prople met together and had the Law read and expounded to them whereas formerly because the first and last dayes were onely appointed to be more solemne convocations and great holy dayes whereon they might do no work Levit. 23.35 36. their manner it seems had been to assemble the people and reade the word onely on the first and last dayes which was now reformed and the word was reade all the seven dayes though the first and last were kept more solemnely as the great holy dayes of the feast as one of them is called John 7.37 The last and great day of the feast so much seems implyed vers 18. Also day by day from the first day unto the last day he read in the book of the Law of God and they kept the feast seven dayes c. and to this some adde also that they had never before built themselves booths upon the tops of their homes as now they had done as is expressely noted before vers 16. CHAP. IX Vers 1. NOw in the twenty and fourth day of this moneth the children of Israel were assembled with fasting c. To wit the next day but one after the solemnity of the feast of tabernacles was ended for the last and great day of the feast was the two and twentieth day of this moneth seeing they were so carefull according to the Law to keep the feast of trumpets on the first day of this moneth and the feast of tabernacles on the fifteenth day chap. 8.1 2. 14. it is likely also that they omitted not to keep the day of atonement enjoyned by the same Law which was a publick fast day whereon they were to afflict their souls and was to be kept on the 10. day of this moneth Lev. 23.27 some five dayes before the feast of tabernacles began but yet having had the Law day by day all the feast of tabernacle-expounded to them chap. 8.18 and finding thereby how grievously they had sinned and how farre short they were still from that which God required them to be they resolved to keep a publick fast before the people now assembled at Jerusalem were departed thence onely affording them one day to prepare themselves for it wherein they would bewail their sinnes seek to God for mercy and make a solemne covenant with God having first separated themselves from their strange wives and their children whereof it seems they were particularly convinced by the reading of the Law as is implyed in the following words vers 2. Vers 2. And the seed of Israel separated themselves from all strangers That is from their strange wives and the children they had by them This is again repeated chap. 13.3 When they had heard the Law they separated from Israel all the mixt multitude yea some conceive that that which is before related concerning the Jews putting away their strange wives at the perswasion of Ezra was done now Ezra being still living as is noted in the former chapter vers 2. but of this see the note Ezra 10 Vers 3. And they stood up in their place and read in the book of the law c. That is the whole congregations stood up in their severall places and then the priests and Levites read in the law of God one fourth part of the day and prayed and praised God another fourth part The day consisted among the Jews of twelve houres John 11.9 Are there not twelve houres in the day the first three houres were allotted to the morning sacrifice the three last to the evening sacrifice and the other two fourth parts were allotted to these duties of Gods worship and service Vers 4. Then stood up upon the stairs of the Levites Jeshua and Bani c. The people being divided it seems into eight severall congregations accordingly these eight Levites stood up each of them upon a scaffold or pulpit erected in their severall assemblies and prayed unto the Lord and stirred up the people to joyn with them in praising God as is expressed in the following verse for those there mentioned are the same that are here named though three of them are there called by other names for Bunni Bani and Chenani are there called Hashabniah and Hodijah and Pethahiah Vers 6. Thou hast made heaven the heaven of heavens c. See 1. Kings 8.27 And the host of heaven worshipeth thee Not the Angels onely but the sunne moon and starres c. are said to worship God because in their kind they honour him by being subject to his will and command Vers 20. Thou gavest also thy good spirit c. To wit